Newsletter of the Islamic Centre of England

No. 77, March 2012

Living Islam
Im Imam Hasan al-Askari (a): F Faith, Vision and Firm Will P Philosophy of Abrogation in t the Qurn

N Nowruz in Islam

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other Muslim nationals would be affected too. So why is FIFA so adamant? The difcult question for Fifa is how to allow everyone to be part of the game providing equal opportunity and at the same time uphold one of their directives that; any political and religious symbol be kept outside of the pitch. However it looks like FIFA has begun to acknowledge that the issue of safety related to clothing can adequately be resolved and they are now looking at hijab as a cultural expression rather than religious. This way it will circumvent the ban on religious expression. Islam encourages building up an integrated personality and emphasise the benets of sports such as swimming, archery and horse-riding, encouraging both men and women to engage in physical activity in order to maintain healthy lifestyles. However, the practice and int interpretation of Islam are affected by nationa cultural and ethnic factors. Due national, to relig religious misinterpretation or simply a lack of awareness, many Muslim women have b been prevented from participating in spo sports. These contribute to Muslim women comparatively low participation womens rate rate.

No.77

Editorial
The Championnesses of Faith
By Amir De Martino
News of Fifa ban on athletes in hijab participating in next football Olympic has travelled wide and far across the media world. There has been much criticism to the extent that Asian soccer's acting president Zhang Jilong, has urged the sport's rule-makers to change the laws to permit women to wear a headscarf in ofcial matches. Hijabs or head covering have been banned under the all too familiar and unconvincing excuse of health and safety grounds. They suppose there could be a risk of strangulation if the hijab tied around the neck is pulled in a scramble. But this patronizing argument has already been addressed by Muslim Football Associations who have worked hard to produce headwear that will perform in the safest of way for Muslima players. Physical Olympic sports such as rugby and Taekwondo allow Muslim women to wear the headscarf in competition and in 2008 Beijing Olympic Games many Muslim women athletes broke Western stereotypes, proving that putting on the hijab is not an obstacle to excelling in life and sports. Ruqaya Al Ghasara a Bahrain national p r o d u c e d stunning nish in the 200 metres to become the rst Bahraini women to win an Asian Games athletics gold medal. She also wore hijab. It was rst the Iranian team back in 2007 to be prevented from playing, but soon it became apparent that

Regardless of how athletes in hijab are viewed, the reality is that the presence of Muslim female athletes is on the increase. The Beijing games has seen an unprecedented number of Muslim athletes performing in hijab and within the technical parameters of Islamic modest dressing.on the track and eld, Taekwondo, fencing, rowing, archery all feature strong women athletes fully covered up and in various types of hijab. But to see 11 players on the ground at one single time, all wearing hjiab, might be too much specially for the secular establishment. Islam sees hijab as an obligatory code of dress, not a religious symbol displaying ones afliations. Islamic hijab has become more visible in the streets of Western countries and is worn by a generation of young women who do so in full conscience that they are fullling a Divine ordinance rather than a cultural one. These sisters in hijab are a constant reminder to a secular and human centred society that there is still someone out there who believes in sacred values. They challenge Western stereotypes, proving that wearing the hijab is not an obstacle to excelling in life

and sports. The eleven members of a football team all in hijab will be a powerful testimony of a dynamic and growing religion. It will speak thousands of words against those who have tried to portray the Islamic rule of hijab as an impediment for women development. It is our belief, that Allah (swt) does not prescribe rules that are not for our benet nor does He wish to limit our development. Allah (swt) calls the Muslim Community as the middle community that stand as witness to the other communities. We do not wish to turn this sport into an arena of religious propagation but our faith is a way of life which embraces every aspect of our individual and collective lives. As a general rule in our way of life everything that we do should not be in conict with divine rules. But apart from this, we (both male and females) are encouraged to take on any challenge we wish, be it physical or mental. When it comes to our sisters the limitations on them is only imposed by the inability of society to provide the right training facilities etc., where they can both compete and be true to their faith. On the international arena our sportswomen have the right to compete and aim for victory like anybody else and if the uniform they wear is not the same as the others, as long as it does not give them a physical advantage they should be allowed to be there with the rest of the world. Failure to allow them to compete will imply that any claim of being world/region champion by the next winner would only be an articial one because they have not been allowed to face those girls in hijab.

Living Islam is published by the Cultural Department of the Islamic Centre of England. If you wish to contribute with articles to this newsletter please send the material to: The Editorial Living Islam 140 Maida Vale London W9 1QB Tel: 020 76045500 email:livingislam@ic-el.com www.ic-el.com

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imam hasan al-askari (a): faith, vision and firm will

By Ali Jawad
The fourth month of the Islamic calendar coincides with one of the reported dates of birth of the eleventh Shi'i Imam, Imam Hasan al-Askari (a). Ambiguities concerning the life of the Imam extend not only to relatively meagre issues like historical dates, but unfortunately, much of his life - just as with his noble father, Imam Ali al-Hadi (as) and Grandfather, Imam Muhammad al-Jawad (as) -has been lost to history, and veiled from his lovers and the Ummah at large. This sad reality is owed primarily to the heavy repression of the ruling Abbasid caliphate. Indeed, one of the most common epithets used for the eleventh Imam, al-Askari (as), points toward this fact. Driven largely by the motivation of isolating the Imam from the popular base of his following, and by the attempt to relegate the supreme inheritors of Prophetic knowledge to obscurity, the Abbasid caliph of the time, alMutawwakil, forcefully summoned Imam al-Askari (as) s father from Medina to a military garrison in Iraq. Later transformed into a city that came to be known as Samarra, the location was initially a military outpost that housed the Abbasid caliph, his advisors, generals and army personnel. Naturally, within this context, the movements of the Imam were heavily restricted and constant surveillance was applied to this end. This status quo persisted throughout the life of Imam al-Hadi (as) and continued right up until the martyrdom of his son. Nevertheless, as with all Satanic plots devised to silence the Divine prophets and righteous throughout history, the Abbasids scheme to somehow eradicate the Imams from the psyche of Muslims failed miserably. Numerous reports have come down to us highlighting the lofty qualities of Imam al-Askari (as), as well as his keen and certainly crucial role in guiding and attending to the most pressing issues that affected Muslims. One of the central themes observed in the correspondences of the Imam to his followers is his repeated emphasis on fostering unity. The era of the Imam was marked by growing confusion and discord amongst the Shia, at various levels, which was owed to the plots of the Abbasid caliphate. In response, the Imam masterfully dealt away with these confusions and divisions, and defended the faith from the disorienting waves of scepticism, most visibly illustrated in the story of Ishaaq al-Kindi.[1] This rich legacy, no matter how constricted by historical circumstance, calls on us to pay a closer look and urges us to draw inspiration from its treasures. As Muslims living through a sensitive era today, the personality and example of the Imam holds even greater signicance. Words of advice and admonitions delivered by the Ahlul Bayt (as) contain, no doubt, the guiding lanterns for our salvation in both worlds, as well as the rmest security from falling into the traps of doubt and misguidance. Here then is one of the letters of Imam Hasan al-Askari (as) addressed to his followers: I recommend you to fear Allah, be pious in your religion, strive for Allah, be truthful in speaking, give deposits back to its owners [regardless of whether] he is good or bad, increase prostration, and be good to neighbours. By these (principles) Muhammad (s) came with his mission. Associate with your kin, attend their funerals, visit their sick, and carry out their rights; for if anyone of you is pious in his religion, truthful in his speech, he gives deposits back to its owners, and treats people kindly, it shall be said about him: this is a Shia, and this shall please me. Fear Allah, be good and do not be bad! Attract every love to us, and keep any obscenity away from us, because whatever good is said about us we deserve it, and whatever bad is said about us is not in us. We have a right in the Book of Allah, kinship to the messenger of Allah, and purication from Allah that no one other than us claims but a liar. Mention Allah constantly and remember death! Recite the Qur'an and send peace and blessings on the Prophet (s), because the sending of blessings on the Prophet (s) has ten good deeds. Keep in mind what I have recommended you! I pray Allah to protect you (I farewell you), and send peace unto you.[2] -----------------------------------References: 1. The Life of Imam Al-Hasan Al-Askari, Study and Analysis by Baqir Shareef Al-Qurashi 2. Ibid. Ali Jawad is a member of the AhlulBayt Islamic Mission (AIM).

Try to picture: a lonely man pulled away from his hometown, family and companions, and hurled right into the midst of a military outpost as an enemy, where every move is watched and the most basic supplies cut off. If that were not enough, one is also regularly plunged into the dark dungeons of the oppressor whose horrors one can only imagine. Now ask yourself, what choices would one make when confronted by this reality? The life of the Imam presents a perfect model to be emulated even when confronted by the harshest and cruellest of contexts. It is a practical call for his followers to act with integrity and to be individuals of rm will and determination. Selecting defeatist notions, losing faith in Divine grace, and creating rifts and discord are all antithetical to the teachings of the Imam.

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Philosophy of Abrogation in the Qurn

By Mohammad Ehasan Rangiha
Introduction According to Sayyid Al-Khi in Al-Byan al-Qurn, Al-Naskh (abrogation) signies To have made a copy; he also says it means elimination and removal (Izla) (Al- Khi 2000, pp.186- 187). The doctrine of abrogation is employed and results in the suspension, replacement or annulment of one Sharia ruling by another, provided that the latter is of subsequent origin and that the two rulings are enacted separately from one another(Wasti 2009, p.63) 1 It has been of utmost importance for any scholar who wants to understand the Qurn that he is familiar with the science of abrogation, this is also supported by an incident which took place at the time of Imam Ali (as), when a man was answering questions regarding Qurn and he was mixing different parts of the Qurn to answer and he was not able to distinguish between the abrogating and abrogated verse when asked by the Ali(as), the Imam told him that you are misled and you are misleading other people too (Shameli 2009, p.112). 2 Ilm al-Naskh (Science of abrogation), was a discipline, developed as auxiliary to the study of the Qurn (Ahmed 2004, p.265). Previously abrogation was referred to all verses which were revealed to restrict or qualify a previously revealed verse. In reality this was not abrogation but rather a type of specication (Takhss) of a verse, in the idea that a verse was revealed to be applied universally without any limitation, but later on another verse was revealed to limit the scope of what the former verse was referring to by specifying it. It is evident that abrogation does not include cases when the time for practising the law is over, for example fasting is obligatory only in the month of Ramadhan, so when the month ends, this does not refer to abrogation, also at times when a verse is going to be abrogated later on, some sort of hint is given that the verse is temporary

and its ruling will be replaced by another verse later on. For example Allah (swt) shows the transient nature of the ruling of the verse in 4:15, the Quran states about women who have had an illicit relationship: ... Conne them to the houses until death takes them away, or Allah opens some way for them some exegesis say this was later on abrogated by verse 24:02 . What is currently referred to when discussing the concept of abrogation is that the verse was applicable for a period of time and then another verse was revealed and cancelled the ruling of that particular verse, however the original verse still remains in the Quran. The concept of abrogation is clearly mentioned in the Quran where Allah (swt) mentions: None of Our revelations do we abrogate or cause to be forgotten, but We substitute something better or similar. (2:106)3. There is no difference of opinion 4 between scholars that there are some verses which have been abrogated, main area of discussion which Muslim scholars differ on is about the verses which have been abrogated, some scholars justied many of the verses which others claimed

to be abrogated, stating that they do not fall into the category of abrogation. Types of Abrogation Scholars have categorized abrogation into different modes or types which are: Abrogation of the verse(Recitation) and its rulings Abrogation of the verse only Abrogation of the ruling only Each of these categories have an explanation and the scholars have discussed it in depth which is beyond the scope of this article, such categorisations and discussions pertaining to each mode can be found in the books of Quranic sciences. Philosophy of Abrogation Briey having discussed an introduction regarding abrogation, one might ponder that what the purpose of abrogation was and doesnt the idea of some verses abrogating other verses contradict the wisdom and absolute knowledge of Allah (swt)? Based on the knowledge we have and the philosophical arguments which prove the innite and absolute wisdom and

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Allah (swt) as he is beyond time and his knowledge is not bound by a specic period. So the laws which are with Allah (swt) are xed and what we perceive as abrogation is only virtual because we are limited by time; so when the right time for the humans arrive, another verse is revealed if required to accommodate for the needs of the society and to suite peoples intellectual abilities and understandings. Therefore, the abrogation of some laws in Islam is due to the wisdom of Allah (swt) and as a result of the progression and growth of the society as well as to bring obedience to the Divine Orders. (Islam News Room 2009) this is only established until the religion has reached its nal and perfect position and message. So for that reason abrogation is only valid during the lifetime of the Prophet (swt) and not after he has passed away as Ayatllh Marifat also alludes Qr n to in his book Ulme Qrn (Marifat 1992). rogation The nature of abrogation ould in religious laws could o be compared to different prescriptions given by the doctor to e the patient, the doctor being aware of the structure of human body, prescribes different nding medicines depending on e the status of the patient and after some time he changes the th di i prescription to another medicine as th the condition of the patient has changes. Marifat (1992) explaining kheirin Minh Aw Amthalh (One better or like it) in the quoted verse mentions what is meant by the law being replaced by something better is that if we compare the previous legislation with todays circumstances, the law ordained today is better and if we look at each ruling according to their own circumstances; both laws are similar because each of them are compatible with the conditions of its time. Von Denffer (1994, pp.102-103) also draws a similar analogy as mentioned above by discussing how the Qurn introduced changes over a period of time and gradually to allow the easy adaptation of the people to the new laws; this had be done in this way since the newly born religion of Islam was new to Arabs and demolished man of the habits which was practised in Arabia, hence it would only make sense to be introduced gradually. Finally, it might be argued that what is the purpose of leaving such verses in the Qurn if their rulings have no effect anymore? Surely it would be redundant if they are left merely to be recited. There are many reasons for this and The Lawmaker Allah (swt) is The One who has the knowledge and knows the reason, however we could make some conjectures with regards to the benet of these verses existing in the Qurn. One of the benets would be for the scholars and people to understand the gradual progress of the Islamic message and rulings; this would assist the jurists in the contemporary era to use the principles of abrogation and gradual changes in some laws depending on the situation to extract laws to full the needs of the Muslim community today. Conclusion To conclude our discussion about the possible wisdom and philosophy behind abrogation after having explained the main concepts in abrogation it can be said that by no means does abr abrogation of a verse imply the ignorance or forgetf forgetfulness of the law lawmaker since there th is no real abrogation for Allah (swt); r a t h e r these laws from the fr begi beginning were subjec subjected and limited to time and only it is the people who were ignorant of this fact perceived them thi f t to be absolute and unconditional due to limited human understanding and capacity to comprehend reality and absolute knowledge. --------------------------Notes: 1- See Mhammad Hshim Kamli, op. cit., 1991, p. 203 2- Allmah M,Bqir Majlesi, Bihr Al Anwr, Vol2, p. 120, Hadith no 34 3- Translation of Ysuf Ali 4- The majority of traditionalists believe that the Qurn does contain such verses whose injunctions are abrogated. But of the Mtazilah, Ab Muslim Al-Isfahni (and his associates) maintains that no verse of the Qurn has been abrogated; rather, all the verses of the Qurn maintain their obligation. (Usmani 2009).

kn knowledge of Allah (swt) it would be abs absolutely impossible for Him to have ma made a mistake in revealing some verses and after having realised the mistake, ano another verse is revealed to correct it. To explain and clarify the raised questions on one could think of a society which is pro progressing every day, it is evident that with thi this progress and change in circumstances tha that mentality and understanding of the peo people also advances. Hence in such a soc society it would only be logical to replace some laws with this advancement to cater for the change in the society. Because some of the laws and legislations which were passed in the society many years ago, could be indeed obsolete when the conditions of the society and the mentality of people have completely been reformed. Now, if we apply the same logic and principle to the laws ordained by Allah (swt) through the Prophet (saw) in the early days of his message, considering the long period of the Prophets mission and the rapid change in the Arabian society with embracing the religion of Islam and a complete reformation from the habits the Arabs had adopted from the times of ignorance, it wouldnt be hard to accept that some verses could have been revealed at the beginning of the Prophethood of Mohammad (saw) and later on they were replaced by other legislations to cater for the change in society. Or it could be the case that a general ordinance was commanded and was later on specied and its applicability becomes limited in another verse which was revealed at a later date. Furthermore, abrogation is not a new concept which is specic to the Qurn and Prophet Mohammad (saw) but rather existed before Islam, for example at the time of Prophet Yaqb, the law was that one could be married to two sisters at the same time and later on this was abrogated in the time of Msa. Or even comparing the divine scriptures with each other, it is correct that they all have a unique message and call towards the same principles, however the details and the laws which exist at the time of different Prophets are not necessarily the same, this is due to the different times the messengers were sent and also the capacity and understanding of different nations would differ, so they would need laws which is appropriate to their circumstances. It is also important to note that Allah (swt) is beyond time and space, so when talking about different periods the verses were revealed or the instances some verses were abrogated, this concept only exists for the human beings. Later and before are not concepts relevant to the Almighty

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By Anousheh Mireskandari
The word Nowruz is a compound word; No and Ruz together mean New Day, and it is the name of the rst day of the rst solar month, when the Sun in Aries. In the original Pahlavi (ancient language of Iran) word it means the tip of ruch or the tip of the day. Ab Rayhn al-Brn in his denition of Nowruz says: It is the rst day of the month of Farvardin and the reason it is called New Day is that it is the forehead of the year ... Historians and scholars have differed about the status of Nowruz. It is believed that from the time of the migration of the Aryans to the Iranian Plateau and bordering with the civilizations of Mesopotamia, they divided the year into two parts and the celebrations of Nowruz and Mehregan (harvest festival) were the beginning of these two sections. Nowruz was celebrated marking the summer solstice and the Mehregan was celebrated marking the beginning of winter. The emergence of Islam and its peaceful dealing with other religious beliefs and rituals, including ceremonies and rituals of the Iranian people, resulted in Nowruz to remain untouched. It was only due to the gradual conversion of Iranians to Islam that the scale of these celebrations was reduced. Over the time, when some customs and traditions would be contrary to the past beliefs, Iranian tried to rediscover their ancient characters and symbols through Islamic characters; in another words, they mixed their Iranian traditions with their Islamic belief. Islamic traditions associate Nowruz with the day when angel Gabriel appeared to Prophet Mohammad (S), the day of Ghadeer and the day of the re-emergence of The Lord of our Time, Imam Mahdi (aj). On the other hand, in Iranian ancient belief, Nowruz is the day when the Creator nished the creation of the world and is the day when Man was created. In addition to no-opposition stance of Islam in regards to the rituals of Nowruz, and further conrmation of it, continuation of commemoration of Nowruz during the Islamic period can also be attributed to the Persians continuing interest to preserve their ancient heritage. According to Bertold Spuler, a Persian historiographer and geographer; Muslims, especially at the time of Omar II (Omar ibn Abdulaziz) tried to ignore Nowruz celebrations, but this custom was so deeply associated with the Iranian peoples thought and feelings that soon Nowruz successfully found its own place and with the rise of the Abbasids, and later the Shii Buwayeds it widely spread, becoming a regular tradition in Mesopotamia. It was also celebrated in Syria, Egypt and North Africa but not regularly. After the spread of Islam and its adaptation by the people of Iran, Nowruz found its way to expand to wider range of people even amongst non- Iranian tribes, such in Indian continent and North Africa. The respect for Nowruz in Shii Islam, although not exclusive to Shia, is very noticeable. Nowruz has been highly regarded. Alameh Majlesi in Assamae va al Alam has narrated one of the sayings of Imam Sadiq (a) as follows: With the beginning of Farvardin, human was created, and this day is an auspicious day for praying to seek dreams, to visit the nobles, acquiring knowledge, marriage, travelling and good business. In this blessed day the sick will be cured, the babies are born hassle free and sustenance will increase. Majlesi also talks about another narration from Imam Musa Kadhim (as) which says: In Nowruz Allah made a covenant with His servants to worship Him and not to allow any partner for Him. To welcome, His messengers and obey their rulings. This day is the rst day that the fertile wind blow and the owers on the earth appeared. The archangel Gabriel (a) appeared to the Prophet, and it is the day that Abraham (as) broke the idols. The day Prophet Muhammad (S) held Ali (as) on his shoulders to destroy the Quraishies idols in the house of God, the Kaaba. Regardless of the Abbasid dynasty ups and downs they managed to maintain their political and religious inuence in the Muslim world for more than ve centuries, and the endorsement by subsequent Caliph has contributed to celebration of Nowruz, its expansion and continuity. Nowruz in the Safavids period adopted an Islamic pattern, so separating its ancient Iranian roots from its Islamic traditions would have been extremely difcult. Nowruz had certain grandeur in Abbasids and Safavids courts and Islam perfumed the great celebration of Nowruz with its Islamic traditions. In addition the most symbolic rituals of Nowruz which is the preparation of

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Said Jesus son of Mary, O Allah! Our Lord! Send down to us a table from the sky, to be a festival for us, for the rst ones and the last ones among us and as a sign from You, and provide for us; for You are the best of providers (114:5) Eid on its own is a verb; it means to return. Return of happy anniversaries and commemorations are also called Eid. According to Islamic Law, Eid is a day in which a benet or interest is gained and a day when a special prayer is performed and people congregate. The days of AlAzha (Qurban) and of Al Fitr are also Eid days. Verse 114 of Chapter 5 (Maaidah) where Prophet Isa (as) asked for food from Heaven is taken as the day of miracle and that day is considered for all human as Eid. Eid, in this verse is referring to a Divine blessing descended from heaven in the form of a tray, or trays of delicious and edible food, so it became a sign for people to commemorate such day every year and bring joy and happiness repeatedly. Also repetition and return of such days could return same blessings which give us, human, another chance to make connection with God and remembering Him in our hearts and by our tongues. Islamic rituals of Nowruz In Mafatih al Jinan, which in the past decades has been one of the greatest books for religious recommended acts of worship, we read that the Prayer of Nowruz is a prayer combined of recitation of Al -Fatiha, Al-Qadr, Al-Kaferoon, AlTawhid, Al-Falagh, Al-Nass and many other chapters of the Holy Quran. It is similar to a prayer which not only has the forms of Friday prayer but also the attributes of the prayers of Ghadeer Khum. Mafatih Al Jinan narrates from Imam Jafar Al Sadiq(as): When Nowruz comes, make Ghosl (ceremonial wash) , put on your clean clothes, and fragrant yourself with best perfumes, so when you are free of all other prayers, perform a four- rakaat prayer, each rakaat one Salam and in the rst rakaat after Sura Al- Fateha ten times Sura Al-Qadr, and in the second rakaat after Al-Fateha ten times Al-Kaferoon. In the thried rakaat after Al-Feteheh ten times Al-Nass and Al-Falaq. After prayer prostrate in gratication. As we can see the rituals of Nowruz is the same as rituals for any other Islamic Eids of which its supplication starts with offering salutations to the messenger of Allah and his progeny and all the messengers of God. Nowruz has always been celebrated by Iranians. Its customs, despite the thousands of years, has never been demolished or forgotten. Nowruz has been a festivity celebrated by all the tribes, ethnic groups or religions that existed and lived in the Iranian Plateau for centuries and today many other countries, inuenced by the culture of Iran such as Afghanistan, Pakistan, India and even some central Asian countries such as Kurds of Turkey, Iraq and Syria celebrate it too. seven S has both ancient and Islamic roots. In his research Nowruz and the Philosophy of Seven S Mohammad Ali Dadkhah explains: "Number seven, is sacred and part of the elite. The choice of this number in the preparation of Nowruz is very signicant. In the ancient Iran this number was associated with seven holy immortals. In astronomy number seven is the house of dreams, and accomplishing wishes is promised in the seventh abode. Alameh Majlesi in regards to the importance of number seven says: The heaven and Earth each have seven levels and each level is guarded by an angel. He also says: If at the time of New Year, one recites seven verses of Quran which starts with letter S, one would be protected against any afictions. The holiness of the New Year moments in the eyes of the people is so colourful and real that they make pilgrimage to holy shrines of Imams and their families. For example in Iran people go to Shiraz for Shahcheragh and Ali ibn Hamze (as); to Mashad for Imam Redha (as), to Qum for Lady Masoumeh (as) and to city of Ray for Shah abdulazim (as). Although Nowruz in Iran has attained an Islamic identity, and that the majority of population in Iran is Muslim, nonetheless this has never stopped the followers of other religions enjoying the celebration of Nowruz all the same. Nowruz Invocation Unfortunately there are no mentions of the New Year invocation in known supplication books, which means there are no reliable evidences in Sunni or Shia sources about it. But Alameh Majlesi in his book Zad al Maad mentions the existence of some reports in some less known sources. One of which is the following invocation that is highly recommended to be recited repeatedly. O Moulder of the hearts and vision, O Master of the night and day, O He who changes stratagem and status, Transform our situation to the best condition The above invocation at the time of Safavids was a regular prayer for the New Year. The fact that recitation of supplications or Quran and performing of prayer for the coming of a new year actually did happen, itself, is a sign of the Islamisation of this festivity. The concept of Eid (festivity) in Islam The word Eid in the Holy Quran has been mentioned only once in the verse 114, chapter 5 (Maaidah).

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Putting the Islamic into Islamic Education: Emancipatory Paradigms in the Islamic Academy
By Mohammad Zakaria

(Part three)
... it is due to mercy from Allah that you deal with them gently, and had you been rough, hardhearted, they would certainly have dispersed from around you (Quran 3:159) I remember how our Saturday Islamic Education teacher helped to cultivate inside our breasts a fertile ground for the love of Allah and now we have to choose to act in such a manner that those who seek shelter and security nd it an integral part of our pedagogical practice. It does not take a large investment of funds so see ourselves purchasing those qualities. It would only need an investment in our personal development as teachers. We must invest in our spiritual development building an approach to teaching and learning as a means of transforming the lives of others and ourselves, becoming men and women of dynamic change. Imagine what the Islamic academy would be like, now look at it as it actually is and see the poverty which exists within it. And know for sure that

as it stands impoverished, out of touch, if it were populated by self-seeking and reactionary spiritual illiterates, it would be understandable. However it is not, the Madrassah is populated by many who want change and welcome it, who are in tune with the needs of the youth and see their role as one which facilitates change, personal development and learning. However we will continue to only wonder what if, what could have been or what was. We are like those people who speak of the 800 year Islamic presence in Andalusia, they speak of what we had and how great things were, and indeed they were great times, but what about here and now? Silence, nothing but a deafening silence, Surah 22, Ayah 107 of the Quran refers to the Prophet as a mercy to all the worlds. This mercy which he represented if we truly are teaching Islam in the Islamic academy needs to be shown in our interaction with those who attend it. Our collective aim must be; that via the showing of mercy it might spread, not only amongst the immediate Muslim communities but outside of those communities too. The Prophet as the Ayah stated is a mercy to all

the worlds, I choose to interpret this Ayah as meaning, that whatever world is inhabited by whatever creature, as we speak of our existence and other forms of creation within kingdoms. The mere existence of the Prophet, either as a physical reality or the spiritual heritage he has left behind. Not only for Muslims but for humanity as a whole, if engaged with at the level of emotional and spiritual sincerity, has the power to transform, enrich and empower all, regardless of faith, gender and social class. The contemporary scholar; William Chittick (1989) in his work, The Su Path of Knowledge, in discussing the relationship that needs to be established between the Shaykh and the Aspirant, before the latter enters on the path of spiritual discovery tells us that; all Sus agree that entering the path without a Shaykh is impossible. If someone thinks he has done so, in fact he has gone astray. This speaks of the Shaykh being aware and alive to the realities which construct the life of the Aspirant, the role of the teacher within the Madrassah is likewise. It is a role of enabling, allowing and enriching. The teacher enables the student within the academy, to arrive

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the Hemlock which would bring about his death. In reality what was being said to Socrates was teach this way and think that way, that is bring about in your life a double standard, live a lie. As teaching or what I prefer to refer to as critical pedagogy is truly brought about in the Islamic academy, by a teacher embodying what is being taught. I am aware that much of what is touted as falling within the remit of teaching is nothing more than personal cultural misunderstanding of Islam or patriarchal narrative clothed in Islamic terminology. To teach is to reect and to reect is to critically engage with ones thoughts, understandings, perceptions and practice, something which is missing from many sites within the Islamic academy. Teaching rather than being an activity engaged in at a particular time and within a particular place, which permits one to opt in and opt out when the feeling allows. Placing no demands on the teacher either spiritual or of an intellectual nature, is a view of teaching which has led to the dire straits within which much of the Islamic academy nds itself today. Rooted in a poverty of responsibility, foresight and ability, it is a concept of teaching which has no place within a world view which emanates from the dynamic which is Tawheed (Islamic monotheism). The Islamic academy, our academy is in need of enlightened souls to enter within it, to help and assist in the reform of it, to recover a lost dynamism. Our dear friend Shahid (martyr) Dr. Ali Shariati (1986), in what is to be done: The enlightened thinkers and Islam renaissance, mentions with the clarity of insight which came to typify his spiritual reformism. He asks rhetorical question, a question he knows the answer to. But his knowing of the answer does not come from and intellectualism gained within an academy of exclusion and reication typied by a detachment from the realities of social life. He knows the answer as innately as we as sentient beings know the difference between hot and cold, between sourness and sweetness, between light and darkness. He asks, Who is an enlightened soul? Shahid Shariati was an active reformism which ultimately contributed to his attaining a desired and welcomed station that of martyrdom at the hands of Irans oppressive secret police force the Savak. As soon as he asks the question he gives a piercing answer, as both come from his soul, rather than being whispered it is shouted, it is loud. The shout is intentional, as it is meant to startle and stir. To bring about shock and awe, the answer follows on directly after the question is asked, not giving us time to think, in our shocked state we hear the answer from Shariati own mouth. He states; in a nutshell, the enlightened soul is a person who is self-conscious of their human condition in their time and historical and social setting, and whose awareness inevitably and necessarily gives them a sense of social responsibility. And if they happen to be educated they may be more effective and if not perhaps less so. But this is not a general rule, for sometimes an uneducated individual may play a much more important role.
To be continued/

at an awareness of the rich humanistic nature of Islam that it is constructed on the principles of creating harmony, not destruction. That it is a healing and a mercy, rather than a cause of misery, discord or terror. It allows, in the sense that it gives permission for personal growth to take place based on reection. Not in isolation of the social responsibilities which we take onboard as members of a society, but rather in light of those responsibilities. Fawzia Gilani-Williams, in an article entitled, The Purpose of an Islamic School and the Role of an Islamic School Teacher, quotes Al Afendi and Baloch (1980) who describe the Islamic teacher as; one who educates a child according to his level of maturity. Such a teacher nurtures the child to have faith in the One God, leading to the development of a spirit of inquiry in order to procure an understanding of the universe and its operations. The pupil is then to use his knowledge, skills, and understanding to improve himself and the society. If this is true of the approach Islam has to education, that it is one which advocates spiritual maturity and social harmony. Why then is it that one of those sites of the Islamic educative process, the Madrassah has worldwide become for some synonymous with hatred, pain and suffering? Socrates, the great Philosopher, was seen by the authorities of Athens as a threat to the established status quo, if we are to believe the reports of Plato. He was offered the option of publicly rejecting his previous teachings and going off into exile, rather than drink

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Health Issues

All about your Medicine cabinet

By Dr Laleh Lohrasbi
We all have medicine cabinet at home where we keep left over medicines or over the counter drugs for emergency situations. Most people usually do not visit a doctor for minor illnesses like cold, u, headaches, stomach gas or minor cuts. In such cases medicine cabinet is the only hope for dealing with the ailment. What to keep in the medicine cabinet Having some essential over the counter drugs at hand makes home life safer for the family and even for the guests you may have over. However even though these medicines may not all require a prescription, OTC medications may cause signicant side effects so it is recommended to read the label, especially the dosage, frequency, and precautions sections in advance or if still not sure or have any concerns in regard the use of any OTC medication or dietary supplement contact a medical health care practitioner or pharmacist for clarication. Here we bring you some must have items for your medicine cabinet: Pain killers Painkillers such as aspirin, paracetamol and ibuprofen are highly effective at relieving most minor aches and pains, such as headaches and menstrual pain; they even help to reduce the inammation in arthritis and sprains. It's always good to keep a few different types. Some people do not tolerate certain types of pain reliever well. Aspirin must not be given to children under 16. If you have children or kids visiting your home regularly, you could also benet from keeping children's ibuprophen and acetaminophen. Cold and u You can purchase separate medicines for different cold and u symptoms such as runny nose, fever, cough and aches, but the best suggestion is a multi symptom medicine. These drugs can be found in different combinations and brands, but most of them have a pain killer and an antihistamine which you can get one for cold and a separate one for u. A cough drop or syrup (like Dextromethorphan and Guaifenesin) beside an effective antihistamine drug (like Diphenhydramine, Citerizine and Loratadine) maybe useful too. Pain killers also help with some minor aches, pains and high temperatures associated with common cold or u. All these medicines have specic formulations for kids which must be considered. Allergies Allergy medicines are one of the most essential medicines for your cabinet. Many people have allergies they are not even aware of. The best choice of allergy medicine is a non drowsiness formula such as Claritin. Having a corticosteroid cream or ointment on hand or even skin are ups, along with some Calamine Lotion for extreme itchiness is a wise idea too, especially for kids, who are unpredictable in developing skin allergies. Indigestion treatment Stomach aches, heartburn and trapped wind are common indigestion problems which affect most of the people; a simple antacid will reduce stomach acidity and bring relief. Antacids can be found in suspension, tablets and chewable tablets. Bismuth subsalicylate (Pepto Bismol) is a good choice as it treats diarrhoea, heartburn, and upset stomach in adults and children 12 years of age and older. An H2 blockers like Zantac, Pepcid and Tagamet are also a must have to decrease the effects of acid on the stomach and oesophagus.Constipation is another indigestion problem which can be dened as hard faeces that make it difcult to have a bowel movement. Abdominal pain and cramping may be associated symptoms. OTC medications to relieve constipation include glycerin suppositories as well as medications that help bulk-up and lubricate the stool. Bisacodyl (Correctol, Dulcolax), calcium docusate (Colace, Surfak), and senna (Ex-lax, Senokot) are the most commonly available medicine. Laxative dependence is a problem that may occur with laxative use; use of these drugs continually over one week indicates the individual should seek medical advice. Anti diarrhoea and anti vomiting tablets Diarrhoea is a very unpleasant situation which can be caused by several reasons like food poisoning or virus and usually happens without warning. Over the counter anti-diarrhoeal remedies can quickly control the symptoms of diarrhoea, although they don't deal with the underlying cause. The most common antidiarrhoeal is loperamide (with Imodium, Arret and Diasorb, trade names). It works by slowing down the action of the gut. Anti-diarrhoeal drugs are not suitable for children under 12 because they may have undesirable side effects. Consult with your doctor or pharmacist to get advice about a child with these symptoms.In some virus made diarrhoea, vomiting may also occur, there are many anti emetic medicines which require prescription but Dramamine over the counter tablets will work well. As you know you can also use them for prevention of motion sickness so they are good to have on hand. Emetrol is another OTC medication that relieves nausea and vomiting. It is a mixture of carbohydrate-rich sugars that is also relatively safe for children and pregnant women (with a doctor's approval), but not suitable for diabetic patients.

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Our rst suggestion is to return them to your pharmacist. According to NHS this service is available at every pharmacy, it is free-of-charge and some pharmacies may even carry out local collections. Try to return unwanted medicines in their original packaging where possible, as some medicines need special handling. Never dispose medicines down the toilet or sink. Medicines disposed in this way can become a hazard to the environment and water supply. If you are going to keep any, there are some necessary tips that should be considered: -Check the expiry date each 3 months and dispose expired medications. -Where possible, keep medicines in their original packaging; do not ever put a medication in another medications container. -Pay attention to the storage suggestions of the drug mentioned on its label, some dugs should be kept in the refrigerator but it is important to avoid freezing of the contents, the shelves on a fridge door is a good place. -Leftover liquid medications such as syrups, drops and serums cannot be used again and leftovers should be disposed after use. -Keep medicines away from light, moisture and heat (bathroom and kitchen are the worst places to keep medications due to their heat and moisture) -Keep medicines out of reach of children. -You can make a list of all the medications with their expiry dates and put them in some visible, easy to reach place. -Sterile medicines (like eye drops) and medical equipments (such as sterile gauzes) cannot be used again if opened and leftovers should be disposed after use. -Never take medicines that have changed in colour, consistency or odour. -Always ask your physician before reusing the leftover drugs even if you are sure you have the same old problem.

First aid kit

Having a well equipped rst aid kit at home, helps you to rapidly deal with minor accidents, injuries, cuts and bruises while reducing the risk of cuts becoming infected. These are the required items for an organized rst aid kit: -Bottled water - to rinse wounds or to drink -Distilled water for cleaning wounds and as an eye bath -Antiseptic in forms of liquid or cream -Cotton-tipped swabs -Antibiotic ointment to prevent infection of minor wounds (such as Neosporin) -Variety of different sizes and shapes of plaster -Small medium and large gauze dressing -Sterile Eye pads -Crepe rolled bandages -Disposable sterile gloves -Scissors -Sticky tape -Thermometer

How to dispose expired medications

Keeping the left over medicines at home

In general using and keeping left over drugs is not a wise thing to do as you may have the temptation to use them for similar ailments while they may not only be no longer effective for you but worsen your symptoms too.

The White House Ofce of National Drug Control Policy recommends the following guidelines for proper medication disposal as being safer and more environmentally friendly than ushing them down toilets or sinks*: -If no instructions are given on the drug label and no take-back program is available in your area, throw the drugs in the household trash, but rst: 1-Take unused, unneeded, or expired prescription drugs out of their original containers. 2-Mix prescription drugs (do NOT crush tablets or capsules) with an undesirable substance, such as kitty litter or used coffee grounds. 3-Put mixture into an impermeable, nondescript, sealable container, such as empty margin tubs or sealable bags, to prevent the medication from leaking. 4-All personal information on the empty prescription containers must be removed or obscured by covering them with black permanent marker, duct tape or by scratching it off. 5-The sealed containers with the mixture and the empty drug containers should be thrown away in the trash. Take caution to make sure children or pets do not accidentally ingest expired medications that are thrown in the trash. ------------------------Notes: * How to Dispose of Unused Medicines. U.S. Food and Drug Administration, 2009 www. fda. gov. Last accessed 12/28/2011.

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Ch ild

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sC n

rner o

March 2012

No.77

My neighbours

Ayyad and Anbulrahman were two friendly neighbours. They each owned a house with nice gardens wall to wall. Their sons would play soldiers together and their daughters played with their dolls pretending to be mother and child. They were very close friends, if one day Ayyad or one of his children were poorly; Abdulrahman would visit them to see to their needs. They celebrated all happy occasions together buying their children presents and spending their time together. Years past both families were happy and content. They lived next to each other happily ever..... Then it came the hard times. The economy situations were not good and people could not provide for their families. Economic problems hit Ayyads business hard. He almost lost everything. He had to pronounce himself bankrupt. Abdulrahman his neighbour realised that Ayyad is not looking very happy and it seemed that something was bothering him. He asked Ayyad what the problem was but Ayyad was ashamed to tell his long time friend the truth about his bankruptcy, on the other hand he was sure f if Abdulrahman knew about his problem he would go to any length to help him, which is why he did not tell him despite the fact he that he desperately needed to share his problems with his old friend. Time for paying up his debts nally arrived. Ayyad did not have enough money to settle his debts, he had no choice but to let his beautiful house go and move with et his family to a smaller house. He put his house in the market to be sold. One day a man came along to see his house. He looked around the house, he seemed impressed. The man told Ayyad that he is interested t b hi h for th t h i i t t d to buy his house f the .... He offered almost half the real value of the house. There was a possibility that the man saw Ayyads desperation and was trying to take advantage of his unfortunate circumstances. Ayyad told the man: How much would you pay for being the neighbour to my friend Andulrahman? The man was very surprised. At rst he did not believe Ayyad was serious, but the look on Ayyads face meant something else. The man said: what are you talking about? I have come to buy your house, not the friendship with your neighbour! Ayyad shook his head and said: I swear no one can put a price on his friendship. He is the best neighbour and brother. No one knows the value of his friendship unless he becomes his neighbour as I have been. I am not as sad as losing my business as I am sad about losing my neighbour and brother. They continued talking oblivious to the fact that in the other room the children were playing and could hear everything. Ayyads children never realised the extent of their fathers problems and children of Abdulrahman, like their father, did not know anything about Ayyads problem. The children heard how Ayyad had to announce himself bankrupt and that he had to sell his house to pay for his debts. The hardest news for the children was the fact that soon or later Ayyad and his family had to move and they would not be able to see their friends anymore. The children rushed to Abdulrahman, subbing and crying they retold what they heard from Ayyad. Abdulraham could not believe it. Why Ayyad kept this awful information away from me. I cannot sit and do nothing, I have to help him, he thought to himself. Abdulrahman went to Ayyads house. Ayyad was surprised seeing Abdulrahman there. What brought you here my friend? Ayyad asked. Abdulrahman explained how the children told him what they heard and that now he knows everything. He said: This transaction cannot go ahead. I will pay all your debts. I cannot and will not lose a neighbour and a brother like you. You are the second father to my children and I love your children as my own. What kind of neighbour would I be if I did not help you when you need it most? Tears of joy rushed to the eyes of Ayyad, but the look on the face of the man, who witnessed the most unbelievable human relationship, was most interesting. The man said to Ayyad: You were right. Noone can put a price on your brotherhood. I am sure your troubles will end soon with help of your friend and I am happy that I did not buy your house. The man left two friends to discuss the arrangement for repayment of Ayyads debt. Abdulrahman took upon himself to settle all the debts occurred by collapse of Ayyads business and Ayyad managed to get back on his feet. His reputation in bazaar was restored and two friends with their families went on living alongside each other happily ever after. Translated by Tahereh Shaee Illustration by Ghazaleh Kamrani

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Spot the differences

Last month Spot the differences

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The Global Islamic Awakening conference

To address the Islamic awakening in the Arab world, the Global Islamic Awakening conference was held at the Islamic Centre on Sunday 12th of February. The conference coincided with the auspicious birth anniversary of Prophet Muhammad (S) and the 33rd anniversary of the victory of the Islamic Revolution in Iran. The director of the Islamic Centre Hujjat al-Islam Moezzi, opened the talk and expressed hope that learned scholars and intellectuals will shed light on the situation and the future of the Islamic Awakening. He identied the 33 year old Islamic Revolution not only as the starting point of the Islamic Awakening but as a time for re-evaluation of religion after the worldwide march of secularism. He said that despite political analystsopinion, Islamic awakening is not limited to Iran, and people now believe that it is possible to base a society on the teachings of Quran and Islamic belief. This is how we can explain the recent events in the Arab world. Hujjat al-Islam Moezzi concluded his talks by requesting scholars to provide thoughts and ideas to move forward, emphasizing that we need to pay attention to the virtue of the Islamic unity. The second speaker Shaikh Aqtab Siddiqi vice principal of the Hijaz College, UK, reected upon the issues of economy and global justice. He pointed out despite the great expectation on Capitalism, due to lack of honour, ethic and accountability in the nancial world; it has failed to provide wealth and security for all. He described the law governing the Western nancial institutions as a law of the jungle. He stressed that excessiveness has a direct impact on the poor and although wealth in itself is not the problem, the acquisition of wealth in abundance is abhorred by Islam. He also found it pointless to talk about big systems, if the members of the Muslim community do not regularly consider the economic guidelines of Islam. He warned that the Arab movement may be looking at the Western economic system to replace the economic nepotism of their homelands, raising a question of; How the Arab world is going to ensure they will not take the wrong direction? Asking Allah (swt) to give awareness and unity to all Muslims, he exhorted the believers not to be unthankful towards Allah (swt). Lauren Booth broadcaster and journalist addressed the audience next. She said due to the signicance of the land of Palestine from a spiritual dimension and because of its association with many Prophets of God and ultimately Prophet Muhammad (S), Muslims and Arab people feel very strong about Palestine. This is why; the Palestinian ag has been present in all these demonstrations across the Arab world. She recalled seeing the Palestinian ag in the meetings with the people of Tunis and Morocco alongside their own. She said people feel a great sense of injustice, demanding their leaders not to forget Palestine. Whilst denouncing the US pressure on Iran for their support of Palestine, she said she now appreciate the feeling of the Muslims towards Palestine through her own experience after attending this years Qods rally in Iran. She also welcomed the presence of a high Palestinian ofcial delegation in Iran stressing that the struggle transcends the differences in the schools of thoughts. Fourth speaker Dr. Kamal Helbawy form Egypt expressed his contentment in participating in such a gathering at the time when Mubarak is about to face justice. Explaining about the current political situation in Egypt, he dened it as good political development and explained how the process of removing corruption and dictatorship is on its way. He conrmed that today there is a good Islamic presence in the Egyptian Parliament. He emphasised on the importance of scholars and leaders such as Hassan al Banna and Imam Khomeini for providing the intellectual foundation against Western theories and criticized the Western intellectuals for failing to see or speak against injustice. Quoting a verse of Quran which describes the Muslim community as the people of the middle said: we need to be the best and more advanced, he also praised Iran as the only Islamic country moving towards scientic advances despite all the pressure from the US. He called for the community to full its role towards Allahs promise that He will make His religion prevail over all others and not to allow dictators to be replaced by other dictators taking away their rights. He also announced the forthcoming International Conference on Islamic Unity to be held in Egypt this summer. George Galloway a former British MP spoke about the Western Exploitation of resources of the Middle East, blaming the tyrants for allowing it to happen. He termed the British directly responsible for creating an unnatural division in the Middle East and giving away the land of Palestine to the Zionists even though was not theirs to give away. He described the humiliation that Palestinian people suffer under the occupying regime, castigating Mubarak for helping Israel by closing all boarders between the two countries. Galloway said the map of the Middle East drawn by the Western power after the War World II, was designed a way to keep the status quo for 80/100 years stealing the bounties of the people. He expressed outraged at the life style of rich Arab monarchies when they have poor Arabs on their doorsteps such as in Yemen. The West keeps Arab tyrant in power and they reward the West for that he said. He also warned that those who have divided and ruled may try to seed division between various confessions in Islam to ensure that the next 100 years will be spent in in-ghting. He conrmed that the West opposition to Iran is due to Irans independence and emphasised that Iran will not stand for any military threats and it has the will and the capability to respond to any act of aggression. Dr. Rashid Bin Issa, the next speaker gave a sociological denition of what makes an identity and that the Islamic identity of the Arab uprisings is a process in the making, which will require self-realization and a good leadership. Hujjat ul Islam Bahmanpour elaborated on the concept of unity among the believers as a Quranic directive and called Muslims to be one body towards a single objective. He recalled the story when Imam Ali (as) gave Malik Ashtar, his appointed governor of Egypt, a few recommendations as how to treat, with justice, both brothers in faith and those associates in creation. Bahmanpour stressed upon the Islamic teaching in improving relation with one another and called it the core of a correct belief. Referring to Imam Khomeinis clear mind about the importance of the unity among Muslims, he reminded the audience that the Quran directs arguing parties to nd a solution and settle their differences. Bahmanpour by blaming the tyrants for preventing people from reaching unity said: creating disunity is disapproved by Allah, His messenger and the Imams. He emphasized, the struggle conducted by Imam Husayn (as), as non sectarian; and against oppression and oppressors.

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Ammar Waqqf a Syrian national addressed the issue of modernization in Islamic societies. He explained the rigidity and unnecessary restrictions put on the life of Muslims and youths in particular, which can be found in some schools of thought in Islam, prevents us from moving forward and to present our community as a dynamic community. He said to bring up a next generation of condent individuals we need to allow the youth to challenge some of our cultural taboo which are protected by pseudo-sacredness. Mr Waqqf exhorted the Muslims to open up to ideas and to think about appreciation of positive values that exist in other cultures and if necessary imitate and make them as our own. He also asked us to be pro-active and to transmit our values to Western society in order to convey a message of goodness and righteousness.

Roshan Muhammad Salih, a journalist and reporter currently the Head of News at Press TV- London was the last speaker. He emphasised on important role of the media in giving Arabs a voice at the beginning of this movement but now trying to manipulate them. He described how BBC tend to show a non propagandistic face by allowing selected voices of dissent to be broadcasted, giving an illusion of impartiality while in reality follow a precise agenda and methodology. He described the work of the Al-Jazeera network manipulative of Arabs opinions. Mr Salih believes that the Al-Jazeera network is now fully integrated in the American propaganda machine, a fact conrmed by the political friendly relation that exists between Qatar rulers and the Americans. Mr Salih explained that despite the fact that

Western Media companies are suffering from nancial cuts and their productions have been considerably effected in term of contents and depth, they still control the highway of information. Discussing Press TV Mr Salih said that this is the only Muslim media channel that presented the Arabs uprisings as an Islamic Awakening for which it was heavily criticised by the big networks. However the presence of a visible Islamist component makes Press TVs early claim look rather prophetic. He also described the ban by Ofcom against Press TV a great loss for the network who had grown considerably over the last couple of years. In general he believes more Muslim professionals are needed into media if we want to make any serious impact.

News from the Islamic Centre

The Occultation lectures
The nal session of a three lectures series on the subject of `The Occultation of the 12th Imam (atfs) by HujjatulIslam Hamid Waqar was held in the Islamic Centre of England on Saturday 4th of February. Addressing an attentive audience, Hujjatul-Islam Waqar, an American scholar graduated from the seminaries of Qom, focused on the signs ushering the re-appearance of Imam Al Mahdi (atfs). There are numerous Islamic traditions which allude to events that are to precede the end of the occultation of Imam al Mahdi (atfs). Hujjatul-Islam Waqar elucidated on major historical and theological themes related to the occultation. He also spoke about the character of the initial nucleolus of the Imams supporters who will help him at the beginning of his new mission. According to traditions they will be 313 and will include men and women of exceptional character and qualities. Hujjatul-Islam Waqar in previous sessions, spoke about the birth and the early life of the Twelfth Imam (atfs) up to the period known as `deputation` when the Imam was gradually concealed, by Divine Will, from the rest of humanity and will be in occultation till God will decree otherwise. The programmes consisted of an introductory lecture followed by an extensive Q&A session to allow the participants to address specic questions within the topic. The three lectures will be available on line (for downloading or streaming) from the archive section of our website under the title: Lessons on the Occultation.

University Students Visit

A Group of students from the School of Oriental and African Studies SOAS London University, came to visit the Islamic Centre of England on Wednesday 8th of February 2012. The students are members of an inter-faith explorer society, learning about different religions and visiting places of worship of different religious communities. The students were given a tour of the Islamic Centre combined with an introduction to its history, before going to the Centres library for a Q&A session with our educational ofcer Amir De Martino. The questions spanned across history, theology and the social issues of Islam. The Islamic Centre of England welcomes any group of interested people, academic or non academic who wish to visit an Islamic Centre. Time slots can be booked in advance by contacting the Islamic Centre by email: icel@ic-el.com or by phone 0207 6045500

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Happy Nowruz 1391

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