Muslim Charitable Foundation
(MCF) purchased a house two
years ago to help those with
a variety of needs.
They have housed many who
have needed urgent
accommodation, while also
holding on-going meetings,
consultations and interviews
at this venue. MCF has also
been able to store household
furniture needed for the
less fortunate.
However, their storage space
is old and needs a major
renovation.
Apart from being too small,
at times MCF has had to turn
down offers of good and
useful furniture.
After much consultation the
organization has decided
that the best way forward is
to build a new shed that
will cater for these needs.
The installation of a 6M x
6M shed will cost $13000.
MCF is appealing for
financial assistance towards
this project.
All donations can be made
to:-
Muslim Charitable Foundation
BSB: 124 155
Account No.: 20897392
Tax deductible receipt is
available upon request.
For further information and
queries contact MCF on 0435
839 928.
UK: The sombre and peaceful
surrounds of Streetly
Cemetary in Walsall might be
a somewhat unusual setting
for a significant court
case, but it was nonetheless
the focus of a hearing in
the High Court this month.
This cemetery is managed
according to the ‘lawn
principle’, which is based
on the Commonwealth War
Graves method of laying out
burial plots. According to
this principle, graves
should have a uniform
appearance, with rows of
consecutive headstones and
lawn areas placed in front
of each memorial. No fences
or barriers are placed
between the graves.
Atta Ul-Haq, a local
resident, buried his father,
Hafiz Khudadad Qadri, at
Streetly Cemetery on June
22, 2015, the day after he
passed away. Shortly after
the burial, Mr Ul-Haq
requested permission to
erect a small marble edging
around his father’s grave in
order to prevent people from
walking across the grave. Mr
Ul-Haq believed that his
Islamic faith precluded
people from stepping on a
grave without a religious
reason. Walsall Metropolitan
Borough Council, which
managed the cemetery,
refused Mr Ul-Haq’s request,
on the basis that it
infringed the ‘lawn
principle’ upon which that
part of the cemetery was
based.
Mr Ul-Haq, therefore,
brought a claim in the High
Court against the local
authority, challenging the
lawfulness of their policy
and arguing that it
constituted a breach of his
rights under the European
Convention of Human Rights,
and in particular, his
Article 9 right to Freedom
of Religion.
In order to pursue such an
argument, Mr Ul-Haq first
had to show that he held a
sincere belief, based upon
his religion, that people
should not step onto his
father’s grave. Mr Ul-Haq
relied upon expert evidence
from scholars to demonstrate
that this was the case
within certain schools of
thought.
The Court acknowledged that
Mr Ul-Haq held such a view
and that it was based upon
his religious beliefs. They
then moved onto the second
question, which was whether
the request he had made
(which had been refused) was
a manifestation of that
belief. Although this was
not accepted by the local
authority, the Court was
persuaded that Mr Ul-Haq’s
wish to erect marble edging
around his father’s grave
was a manifestation of his
belief that people should
not step on the grave.
Thirdly, the Court had to
consider whether there had
been interference by the
local authority with Mr
Ul-Haq’s rights under
Article 9. Here, the local
authority drew attention to
the fact that Mr Ul-Haq had
chosen to have his father
buried at Streetly cemetery
notwithstanding the fact
that it had operated the
‘lawn principle’ in the
Muslim section for more than
20 years. They argued that
there were other cemeteries
available in the local area
and more widely, which could
have been chosen instead.
However, the Court noted
that this was the only
cemetery available to Mr
Ul-Haq within the
administrative area of this
local authority. He had to
act quickly after the death
of his father, due to the
Islamic requirement to bury
someone as soon as possible,
and the local authority’s
forms did not clearly spell
out what the rules and
regulations were.
Moreover, the cost of using
a cemetery in another local
authority would have been
several thousand pounds
more. Therefore, it could
not be said that Mr Ul-Haq
had exercised a free and
informed choice between
different cemeteries, and
there had therefore been
interference by the local
authority with Mr Ul-Haq’s
Article 9 rights. In
addition, the court noted
that it was reasonable for
Mr Ul-Haq to wish for his
father to be buried in the
cemetery local to the Muslim
Community in which he was
such a prominent figure.
However, the final question
was whether the local
authority could justify that
interference. The local
authority put forward a
number of ‘legitimate aims’
of their policy. They
included the protection of
the ‘lawn principle’ upon
which there had been
extensive consultation; this
had led to the provision of
wooden grave edgings, flush
with the ground, for those
who seek it, following
requests from the Muslim
community.
The legitimate aims also
included the protection of
the loved ones of those who
had been buried at this
cemetery for many years in
the past on the
understanding that it would
conform to the ‘lawn
principle’.
Clearly, they would not be
in a position to move the
site of their family
member’s grave, and there
was evidence that complaints
had been made when Mr Ul-Haq
had attempted to erect a
temporary edging to his
father’s grave. Finally, the
local authority argued that
there was a legitimate aim
of the protection of health
and safety, both of those
who walked around the graves
and those who maintained it.
This was based on the fact
that there was usually an
‘access strip’ of around one
foot between each grave and
one and a half feet at the
foot end of the grave space.
However, if an edging were
erected it would reduce the
access space and would,
therefore, limit access for
visitors and greatly affect
maintenance work. The Court
noted that a local authority
has a ‘margin of judgment’
in how it meets these
legitimate aims and decided
that the local authority’s
actions, in this case, fell
within that margin. Mr
Ul-Haq’s claim therefore
failed.
This case demonstrates the
importance of being aware of
the particular policies of
the local cemetery if you
consider that the
manifestation of your
religion requires graves to
be marked out in a
particular way.
Muslim News UK readers
nominated the following
illustrious men, women,
children and projects deemed
worthy of short-listing for
a Muslim News Award for
Excellence. These exemplars
of good practice, excellence
– future role models – will
be treated to a Gala Evening
in the presence of their
peers and other renowned
guests in April, when the
finalists are announced for
the 15 coveted Awards for
Excellence
Alhambra Award for
Excellence in the ARTS
Tanzania-born
Siddiqa Juma
is one of Britain’s foremost
contemporary Islamic
artists. Having commenced
her career in graphic
design, she wrote and
published a globally
successful series of Islamic
children books, having
realised there was nothing
on the market at the time
that her own children could
relate to. Later in 2017 –
off the back of terrorist
attacks in London – she was
approached by global charity
MasterPeace, to spearhead a
mural in central London on
the South Bank, close to the
Tate Modern. Building upon
the theme of an English
meadow, Siddiqa and her team
drew a large crowd over
several days to contribute
to the mural – a direct
response to those seeking to
build walls of division. The
message of the mural was
powerful and direct – the
power of unity is and always
will be far greater than
those who seek to divide.
She has won many awards. In
2017 Siddiqa was awarded
Global Art Award for
Diversity in the Best
Painting category in Dubai
and in 2018 won the Leonardo
da Vinci Universal Artist
Award in Florence. Her
stunning artwork can be
found at siddiqajuma.co.uk.
Suhaiymah
Manzoor Khan
is a writer, poet and
performer. Her work centres
around gender, Islamophobia
and the idea of
decolonising. She has used
her poetry to ask critical
questions such as
challenging the state
narrative around British
values in a poem performed
at a protest against
immigration laws outside the
Home Office. Her work is
increasingly reaching a
global audience and through
her poetry and performance
she is able to support a
range of good causes – a
recent example includes an
on-stage performance to
support women who are
victims of domestic
violence. Suhaiymah was born
in Bradford, raised and
state-schooled in Leeds, and
has a background in History
at Cambridge University, and
an MA in Postcolonial
Studies from SOAS. She blogs
at TheBrownHijabi.com.
Hatiq
Mohammed,
from Aylesbury,
Buckinghamshire, is a
multi-award-winning artist
who draws inspiration from
the concept of beauty in
Islamic art and calligraphy.
His work has been featured
in publications and
exhibitions across the USA,
UAE, Europe, and the Far
East for over a decade. He
has exhibited his work to a
diverse range of audiences,
including various world
leaders and Middle Eastern
royalty. He is recognised as
one of the leading Muslim
digital artists in the world
and BBC Radio has described
him as “one of the rising
stars in the Islamic art
scene”. He founded his
website (www.teakster.co.uk)
to promote his work,
inspired by the artistic
traditions of the Muslim
world.
Salih Yucel and Abu Bakr
Sirajuddin Cook, editors Australian
Journal of Islamic Studies
Editors' Introduction (Vol 3
No 3 2018):
The history of Islam within
Australia is an important,
yet often overlooked, part
of Australian history.
Muslim presence in Australia
has helped shape
multicultural experience
facilitating intercultural
dialogue as well as
contributing significantly
to the development of the
Australian nation. However,
to date, it has received
minimal scholarly attention.
There have been significant
studies on the engagements
of the Maccasans, Muslim
fishermen from Indonesia,
with the Indigenous peoples
of northern Australia. These
studies have detailed the
cultural interactions and
trade between them and the
lasting impacts of the
inclusion of language
foreign to Australian soil.
There is also an increasing
awareness of Australia’s
cameleers, many of whom were
Muslims, and the
contribution they made to
maintaining trade routes and
assisting early Australian
explorers.
Despite the growing interest
in the field, the history of
Islam in Australia remains
an understudied area of
research.
This rich history dates back
further than we thought and
has possibly had a greater
impact than what is
recognised. Given the
current political and social
climate surrounding Islam
globally, it is timely that
this volume of the
Australian Journal of
Islamic Studies is
published.
This volume brings to light
the depth and richness of
Australia’s Islamic
heritage, challenging some
of the prevalent assumptions
on the topic, and calls for
further studies in this
field.
Australia has proclaimed
itself as being a successful
example of a multicultural
society. It is a society
that has been shaped, and
continues to be shaped, by a
diverse range of cultural
inputs. With this being the
case, it is justifiable to
ask how and why the
contributions of Muslims to
Australia have been largely
overlooked.
Over the weeks, CCN highlights extracts from
the Australian Journal of
Islamic Studies which is an
open access, double-blind
peer-reviewed journal
dedicated to the scholarly
study of Islam.
THE FIRST ARRIVAL OF CAMELS
AND THEIR HANDLERS IN
VICTORIA
The Argus newspaper, the
major newspaper of colonial
Melbourne, reported on 15
November 1859 the arrival of
six camels on R.M.S. Malta,
which sailed from Aden,
Yemen.
Although the press at the
time believed they were the
camels purchased by Landells,
they were actually “four
males and two females
imported from Yemen as a
private speculation on
behalf of ‘Parsee importers’
who hoped the Victorian
Government would purchase
them for the expedition.”
It is clear these importers
had a vision for the use of
camels in Australia and had
gone to great effort to
participate in this colonial
expansion. Phoenix explains,
’Parsee’ (Parsi’), although
usually referred to the
Zoroastrian communities of
India and Iran, in this
historical context means a
person from Persia, i.e. a
speaker of the Western
Iranian Farsi language, and
their camels were referred
to as ‘Egyptians.’
The Argus, on 15 November
1859 on page 5, reports the
camels arrived “under the
care of two Arabs” and,
while no further information
is documented here, it is
claimed these two men “would
have been the first Arab
camel-handlers in
Australia.”
Although the Royal Society
of Victoria petitioned for
these particular camels to
be taken to the Zoological
Gardens, presumably to be
incorporated into the
acclimatisation project, the
Chief Secretary Nicholson
declined and the camels were
purchased by theatrical
impresario George Selth
Coppin.
Sharing the vision for the
use of camels in Australia,
as reported on page 8 in the
Argus on 14 November 1859,
Coppin placed the
‘Egyptians’ “on display in
his Cremorne Gardens
Menagerie” at Richmond,
where, during the Christmas
break, up to 2,000 people a
day paid a shilling to see
“the ships of the desert.”
Eventually, these popular
camels were secured for the
VEE; however, after spending
this time performing for the
crowds, these animals, when
compared with those which
arrived from India with
Landells, revealed a loss of
condition.
Perhaps this example reveals
the importance of having
people who are knowledgeable
to care for camels. Already
the camels had captured the
imagination of Melbourne,
and together with Landells
camels, created great
excitement in these colonial
times.
Arguably the forerunner in
Islamic related design
across the world, Peter
Gould’s journey is
fascinating on both a
personal and business level.
By the time Peter hit
university, he discovered
two crucial things that
would inform his work to
come; his passion for design
and his belief in Islam.
Instead of working at a
corporate firm to channel
his design talents, Peter
took the road less travelled
by and started his own
design agency from scratch.
From here on, Peter worked
with some of the biggest
brands in and out of the
Muslim World – from icons
like Sami Yusuf to brands
like Emirates Park Zoo and
Colgate.
Alongside servicing major
clients, Peter is now
working on some projects of
his own.
In the episode, Peter walks
us through the journey that
finally culminated in his
most recent project, Zileej
– a design agency creating
the next generation of
meaningful toys, games and
creative experiences for the
Muslim World.
Divorce,
Islam and me: 'I
will for ever be
the woman who
left two
husbands'
By Saima Mir
When my
arranged
marriage
ended,
my
parents
decided
to set
me up
again.
But
finding
love
isn’t
that
easy...
‘I was
23 the
second
time I
got
married.
I
remember
looking
at his
trainers
the
first
time we
met, and
rejoicing.
My last
husband
had worn
Hush
Puppies.’
I was 19 the
first time
marriage was
mentioned. My
mother told me
about a young
man whose family
had expressed an
interest in me,
and then she
promptly left
the house. The
realisation that
I was of
marriageable age
was clearly as
difficult for
her as it was
surprising to
me. I was a
geeky young
woman who had
never even
shaken hands
with a man, let
alone had a
boyfriend. I’d
attended an
all-girls
Catholic school
before opting to
study science at
university. My
life was Malcolm
X and Maya
Angelou, X-Men
and Spider-Man;
summers were
spent at my
nani’s house in
Karachi, and
winters trudging
through
Yorkshire snow.
Bespectacled
before it was
cool, I was
short-sighted in
more ways than
one, young
enough to
believe that
good things
happened to good
people.
My first husband
was 11 years
older than me.
We met only once
before the
wedding, but
spent the year
leading up to
the big day
talking on the
phone. I was in
my final year at
university. He
was a doctor –
the ideal
profession for a
son-in-law – and
the eldest of
two sons, who
had moved to the
US from Pakistan
after finishing
medical school.
We married on 6
September 1996,
and flew to
Mississippi,
where we were to
live in a pretty
white doll’s
house of an
American home.
The Guardian
How
Islam Spread
Throughout the
World
By Hassam Munir
CONTINUED FROM
LAST WEEK'S CCN....
II: The
Acceptance of
the Message
The
universality of
Islam
Dr. Umar Abd-Allah
said it most
eloquently: “In
history, Islam
showed itself to
be culturally
friendly and, in
that regard, has
been likened to
a crystal clear
river. Its
waters (Islam)
are pure, sweet,
and life-giving
but―having no
colour of their
own―reflect the
bedrock
(indigenous
culture) over
which they flow.
In China, Islam
looked Chinese;
in Mali, it
looked African.
Sustained
cultural
relevance to
distinct
peoples, diverse
places, and
different times
underlay Islam’s
long success as
a global
civilization.”[131]
This reflects an
established
principle of
fiqh (Islamic
jurisprudence),
articulated by
Ahmad ibn Hanbal,
Ibn Taymiyyah,
and others, that
all customs (ʿurf)
are permissible
by default
except what is
proven to be
forbidden.[132]
Richard Eaton
has observed
about
Islamization in
Bengal,
particularly,
that “what made
Islam in Bengal
not only
historically
successful but a
continuing vital
social reality
has been its
capacity to
adapt to the
land and the
culture of its
people, even
while
transforming
both.”[133] The
same can be said
about many of
the regions to
which Islam
spread.
The spread of
Islam has been a
historic success
in large part
due to the fact
that it
generally
occurred in ways
that were not
overtly
disruptive of
local cultures
and lifestyles.
This is a very
important point
in today’s
sociopolitical
climate, as much
Islamophobic and
anti-refugee
rhetoric,
particularly in
Europe, is based
on the
ostensible
threat of Islam
to Europe’s
Judeo-Christian
heritage and
culture.[134]
Historically,
however, early
Muslim
communities
generally
adhered to a
distinctive
subculture,
adopting
everything they
deemed
acceptable in
the dominant (or
hegemonic)[135]
culture and
refraining from
what they felt
clearly
conflicted with
their faith. The
Muslims
certainly
exposed the
non-Muslims
around them to
Islamic
traditions and
values in
culturally
sensitive ways
but did not
impose these
upon anyone
(though there
were rare
exceptions to
this, as
discussed
previously).
An example of
this is the role
of literature,
an important
component of
culture, in the
spread of Islam
in Southeast
Asia―in
particular, the
corpus of the
Book of One
Thousand
Questions. This
is purported to
be a collection
of 1,000
questions
thatʿAbd Allāh
ibn Salām, a
Jewish rabbi in
Madinah, had put
to Prophet
Muhammad ﷺ
before he
decided to
embrace Islam.
Originally
compiled in
Arabic, it was
translated into
Malay and
Javanese.[136]
The Javanese
translations in
particular were
adapted to be
relatable to
Southeast
Asians, both
Muslims and
non-Muslims, and
were used to
demonstrate the
discursive and
intellectual
power of Islam
and, in turn, to
provide
non-Muslims with
a
culturally-grounded
text that
addressed their
questions about
the dīn.[137]
Another
illustrative
case is that of
the different
“bodies of
practice” of
Islam found on
the Indian Ocean
island of
Mayotte, which
has a population
of only about
260,000 people,
97% of them
identifying as
Muslims.
Scholars have
noted that the
people of
Mayotte “have
long considered
themselves
Muslim, and
their allegiance
to Islam is
salient in
ritual and
cosmology.”[138]
However, though
the fundis
(teachers)
commonly defer
to the authority
of the Qurʾān
and Sunnah (the
Prophetic
example), the
relative
isolation of the
island has
allowed for
peculiar local
traditions to
develop which
interpret the
scriptural texts
in different
ways. These
range from a
“religious
dance” known as
daira to a
strict
prohibition on
the fundis from
indulging in
politics.[139]
Perhaps the most
remarkable
example of the
universality of
Islam is its
ability to
absorb even the
Mongols after
they caused
unprecedented
destruction in
large parts of
the Muslim
domain. As
Ishayahu Landa
has noted,
“[t]his issue is
of special
importance, as
it provides a
relatively rare
case in Islamic
history in which
the rulers
adopted their
subjects’
religion and not
vice
versa.”[140] Of
the four
khanates which
were carved out
of Genghis
Khan’s vast
empire, the
Mongol
leadership of
three of them
embraced Islam
within a century
of his death.
The details of
this process
make for too
deep a
discussion to be
dealt with here,
but what is
important to
note is that the
Mongol converts
were able to
fully enter the
fold of the
Muslim community
while holding on
to many of their
cultural beliefs
and practices. A
case in point is
El-Qutlugh
Khatun, a Mongol
princess who
performed the
hajj in 1323,
soon after
conversion.[141]
She was
described by Ibn
Hajar al-Asqalānī
as “a good
Muslim who often
gave good advice
to the Muslims”
and it was noted
that she gave
large amounts of
sadaqah
(charity) while
on her journey,
including 30,000
dinars in Makkah
and Madinah
alone.[142] At
the same time,
she was
“sharp-minded
and
courageous/skilled
in
horsemanship,”
rode a horse
(rather than a
camel, as was
the norm), and
personally led
traditional
Mongol ring
hunts in the
Arabian desert
to feed the
pilgrims she was
traveling
with.[143]
Ilhan Omar grills Trump’s
Venezuela envoy over
political past
Al Jazeera
"Whether under your watch a
genocide will take place ...
is a fair question."
Democrat Representative
Ilhan Omar clashes with
President Trump's special
envoy to Venezuela, Elliott
Abrams, in a fiery exchange
as she grilled him over his
political past.
Bullying, Suicide and
High School
One
Path
Bullying, Suicide and High
School with Belal Assad
In a new series titled
“Conversations”, we are
joined by Sheikh Belal Assad
who shares his thoughts on
the recent spike in bullying
incidents against Muslim
teenagers.
Belal Assad is a high school
teacher based in Melbourne,
Australia with many years of
experience dealing with
Muslim teenagers and social
issues.
In this episode he touches
on the Islamic perspective
of bullying and abuse from
the Quran and Sunnah.
He also specifically delves
into the Quranic verse;
“Woe to every scorner and
mocker”
(Quran 104:1)
and it’s relevance to
bullying discourse.
The talk also reveals some
unfortunate truths regarding
suicide and self harm in the
community as a result of the
increased bullying and abuse
in today’s society.
We hope you benefit from
this short discussion and we
invite your feedback for
future episodes in the
future.
The Full Story of Bilal
ibn Rabah - Omar Suleiman |
Unchained
Yaqeen
Institute for Islamic
Research
Who was Bilal
ibn Rabah? As the country
celebrates Black History
Month, and Bilal: A New
Breed of Hero, hits theatres
all around, we look into the
full biography of a man who
has inspired millions with
his unshakeable faith and
determination.
PLEASE
NOTE
It is the usual policy of CCN to
include notices of events, video links and articles that
some readers may find interesting or relevant. Such notices
are often posted as received. Including such messages/links
or providing the details of such events does not necessarily
imply endorsement or agreement by CCN of the contents
therein.
West Ham investigate Islamophobic
abuse at Liverpool star Mohamed Salah
Mohamed Salah was subject to
Islamophobic abuse
UK: West Ham football club are
investigating after a video emerged of a
fan hurling Islamophobic abuse at
Liverpool’s Egyptian forward Mohamed
Salah during 1-1 draw at London Stadium
on February 4.
Salah, 26, was filmed on a mobile phone
from a section of home supporters as he
was taking a corner. The footage, taken
by a fellow fan shows expletives
directed at Salah including about his
religion.
Despite the presence of two Muslim
French players (central defender Issa
Diop and winger Samir Nasri) in the east
London club, a West Ham fan can be heard
shouting: “Salah you f****** Muslim.
F****** Muslim c***. F*** off”.
*Warning this video contains strong
language
The incident was captured by Muslim
Liverpool fan Sádat Yazdani who posted
the clip on Twitter two days after the
match with the caption, “I was disgusted
by what I was hearing. People like this
deserve no place in our society let
alone football matches. #kickracismout”
In a statement, West Ham said they have
“a zero tolerance policy to any form of
violent or abusive behaviour”.
It continued: “We are an inclusive
football club. Anyone identified
committing an offence will have their
details passed to the police and will
face a lifetime ban from London Stadium.
There is no place for this kind of
behaviour at our stadium. The user who
posted the video on Twitter said: “I was
disgusted by what I was hearing. People
like this deserve no place in our
society let alone football matches.”
Police are aware of the incident.
“We are dismayed to see yet another
high-profile incident of discrimination
in English football,”
anti-discrimination charity Kick It Out
said in a statement.
“We are pleased that West Ham officials
have expressed their determination to
identify the supporter and take firm
action – this type of behaviour is
simply unacceptable and must be
challenged swiftly and decisively.”
Salah was named PFA Player of the Year,
Football Writers’ Footballer of the Year
and Premier League Player of the Season
last year after his 32 goals set a new
record for the most in a 38-game season.
He has been praised by Steve Rotheram,
Mayor of Liverpool, for helping to
tackle Islamophobia and “breaking down
barriers”, as well as being described as
a role model for Muslim children.
Salah is particularly popular at
Liverpool with dedicated chants to the
Arab striker.
It contains the lines: “If he’s good
enough for you/He’s good enough for
me/If he scores another few/Then I’ll be
Muslim too,” and ends with the words:
“He’s sitting in the mosque/That’s where
I want to be.”
However, last year Kick It Out said
Muslim footballers playing the game at
grassroots level are increasingly being
targeted with Islamophobic abuse
following Brexit.
Speaking to Sky News last year, Troy
Townsend, Kick It Out’s education
officer, said “I was always worried
about Brexit and the outcome of that and
I think what we’ve found now is people
want to take ownership a lot more. The
language coming out now – ‘This is our
country, community, you weren’t born
here’ – that is flat out discrimination
and racism”.
“It’s happening in society, we’ve seen a
spike in hatred towards Muslims because
of situations that have happened. That
hatred goes into the game because we
have people from different backgrounds
playing together. We find groups are
being discriminated against and it’s
nothing to do with football.”
Newcastle winger Yasin Ben El-Mhanni
said he and his friends were regularly
subjected to Islamophobic abuse when he
started out.
He said: “When I was playing grassroots
level, a lot of my friends and me got
comments along the lines of ‘suicide
bomber’ and ‘terrorist’, stuff like
that. It was quite overwhelming and
disturbing. It does affect you mentally
on and off the pitch. Sometimes when you
get the abuse on the pitch, it affects
you in the coming days, even weeks. It
was very difficult to experience.”
The emergence of anti-Muslim
groups in the grounds
In March last year the Premier League
warned football clubs about the
Democratic Football Lads Alliance (DFLA)
after claims it is using publicity
surrounding high-profile matches to
promote an anti-migrant and anti-Muslim
agenda. Social media posts by DFLA
supporters have focused on anti-migrant
and anti-Muslim messages.
The Premier League has held talks with
police chiefs about the group and warned
clubs about the group’s banners inside
the grounds. DFLA banners have been seen
at some groups. Newcastle United said
that it would stop DFLA banners and
flags being shown at games. The group
said it had displayed 50 flags at
football clubs.
Mark Phillips, a West Ham under 18s
coach, attended the DFLA march. Phillips
was initially suspended by the club in
October but was allowed to return in
November with no further punishment.
SWEDEN: A young Swedish football player
says she has been subjected to a torrent
of Islamophobic threats and abuse since
converting to Islam in May 2018.
Ronja Andersson, the goalkeeper of
Sweden under-19 women national team,
appeared on a Troll Hunter TV show on
February 4. The person who sent
Andersson the hate letters attended the
TV show and apologised for sending her
the hate letters.
On her story of becoming a Muslim on the
show, Andersson, 19, said: “I had a
Turkish boyfriend when I was 15, and I
learned about Islam from his family.
When I went to Turkey with his family, I
was so much impressed by the mosques.”
She added that she tried to practise the
duties of Islam together with the
Turkish family and decided to become a
Muslim. Stating that she had a peaceful
life after becoming a Muslim. “I read
the Holy Quran, I pray and fast. I am
proud and happy to be a Muslim.”
Antisemitism and Islamophobia in Europe: a shared story?
by
Editors: James Renton and
Ben Gidley
Rediscovering a
shared past and the possibilities of a
new future
The
intricacies of the relationship between
these particular types of racism are
well reflected in the vast time-frames
and varying approaches covered in this
book.
We see how
the trajectories of antisemitism and
Islamophobia are not opposing as Middle
East war propagandists like to assert,
nor are the trajectories completely
parallel, but instead meet and diverge
at different points in history,
underpinned by a political context that
remains the most important factor of all
in shaping both antisemitism and
Islamophobia in Europe.
In the introductory chapter Renton and
Gidley allude to this political context
going as far back as early Christendom’s
territorial ambitions: “The Jewish or
Muslim questions are products of a
Christian Question: the racialised blood
identity of Christendom- of Europe- from
the time of the Crusades onwards”.
Old imperial
orders
Jacques de Vitry, a historiographer of
the Crusades, stated categorically in
his Historia Orientalis written in the
early 1220s that the Muslim sect of the
Assassins (or Esseie) of Jerusalem were
descendants of a Jewish sub-group called
the Essenes. There is no other evidence
of such a Jewish sect existing (the name
itself can be traced to a Christian
group in the medieval West) which has
led Andrew Jotischky, author of the
first chapter in this book, to argue
that the two groups were conflated
because they sounded alike and it was
not implausible that a Jewish sect could
morph into a Muslim one in the Jerusalem
of the Crusades, such was the mystery
shrouding these exotic new religions.
Fast forward to 16th Century modern
Spain and Portugal that had sizeable
Muslim and Jewish populations. In the
era of the Spanish Inquisition, these
religious minorities were under the
spotlight and far from unknowable. In
fact, the threat they posed was a direct
consequence of how well they had
assimilated into Iberian society. In the
third chapter, Francois Soyer explores a
particular incarnation of this threat in
the form of a widespread conspiracy
theory of Jewish doctors murdering their
patients.
This theory was lent credence by the
fact that Jews were over-represented in
medical circles and, most importantly,
by the number of Jewish converts to
Christianity. It was this ability to
“hide” amongst Christians whilst
simultaneously having their lives in
their hands that made them so suspect
and dangerous. The Moors of Spain were
also a threat, but a more obvious and
visible one that could be targeted
without conspiracy theories. The
antisemitic trope of the medical
murderer was so widespread that it
eventually became a catch-all racist
trope that was used against the Moor
population too.
A similar pattern of racialisation of
religious minorities can be found in
19th Century Imperialist Russia,
expanded in the next chapter by Robert D
Crews. This was a time of great
uncertainty for imperial orders due to
widespread nationalist aspirations
across Europe. In the context of
inter-imperial rivalry, Muslims were
seen as a greater political threat,
particularly along the Romanov-Ottoman
border.
The Jewish population, being smaller,
was treated differently through attempts
at forced conversion to Orthodox
Christianity. Despite the differences in
the type of political threat posed, both
Muslim and Jewish communities were put
in the same legal category of
non-Orthodox religions under Nicholas I.
With the Jewish population having a
greater number of converts (due to a
policy of forced conversion that
specifically targeted Jews) and a
greater mercantile presence, Jewish
communities were subjected to specific
forms of targeted harassment and
violence, from Government policy that
prevented Jews from changing their names
after converting, to peasant-led
violence and repeated pogroms that the
authorities turned a blind eye to. As
for Muslims, the threat they posed
emanated from Russian fears of
pan-Islamism.
Even remote rural Muslim populations
were treated with the same level of
suspicion, a type of demonisation that
fuelled the local civil wars with
Orthodox Christians. As Crews notes:
“Rooted in the anxieties of nationhood
and European modernity, anti-semitism
and Islamophobia in the tsarist empire
were key components of Russian
nationalist ideology”. (p.93)
Neo-imperialism
The new nationalist aspirations of
Europe had no place for religious
minorities. During the Greek War of
Independence in the 1820s, over 25,000
Ottoman Muslims may have been killed.
Jews were treated in a similar fashion
so that none were left in the
Peloponnese by the end of the war.
Curiously, however, in the nearby
Balkans, the story of nationalism is
very different and nationalist
aspirations did not develop along
religious lines
A unique phenomenon takes place in the
Balkans at the turn of the 20th Century,
where nationalism is played out on a
smaller geographical scale, and where
culture and language are the most
important defining factors of national
identity, rendering religious identity
almost irrelevant.
In his chapter on the Balkans, Marko
Atilla Hoare reveals the fascinating
shift in Balkan nationalist identity
over the course of a century. Once upon
a time, according to the founding father
of integral Croat nationalism, Ante
Starčević, Bosnian Muslims were the
‘flower of the Croat nation’. Some 100
years later they were a fanatical
expansionist enemy. Similarly, if you
google Gligorije Jeftanović, a Bosnian
Serb political leader of the late 19th
Century, he is wearing a Fez to mark his
Serb identity and differentiate himself
from his Austro-Hungarian rulers.
During the Second World War the
Communist Partisan movement of
Yugoslavia united Croats, Muslims,
Serbs, Jews, Orthodox and Catholics, in
the fight against Nazi expansionism. The
leader of the ultra-nationalist Serb
Chetniks, Draža Mihailović, despite
having been involved in wars with Muslim
Bosniaks, went so far as to call for
Sarajevo to be an Islamic spiritual
centre in Europe and for Islam to be an
equal state religion in Serbia in his
efforts to unite Serbs.
A mere four decades later, the Serbian
army massacred Muslims in Srebrenica.
How did Serb nationalism go from
celebrating Islam to being behind the
murder of 8000 Muslims? Hoare doesn’t
provide an adequate explanation for this
complete attitude shift, but there are
clues throughout the chapter.
Croatian Leader Franjo Tudjman said in
1997: “Neither Europe nor the United
States accepted the birth of a purely
Muslim entity which would favour Islamic
expansion…today in Bosnia 174 mosques
are being built, while Catholic churches
are destroyed and only three are being
restored.
There is obviously a desire that that
county be Islamised”. (p.178) It is
clear from this statement, although
Hoare doesn’t elaborate it, that global
events, especially regarding the US
geopolitical position towards the Middle
East and the post-communist threat of
global ‘Jihadism’, influenced Balkan
nationalists to such an extent that they
turned on their neighbours and former
allies.
In his contributing chapter to this
book, James Renton explores the racial
category of the “Semite” – its origins
and how it was used by British
Conservative MP Sir Mark Sykes as a
conceptual propaganda tool when carving
up of the former Ottoman empire.
The racial category of the Semite came
to prominence through the work of French
Philologist Ernest Renan, who helped
formulate the category around the
similarities between the Hebrew and
Arabic languages. Sykes, therefore, had
a useful academic tool to justify
creating a Jewish homeland in an Arab
heartland, particularly as he knew he
was bringing together two very different
communities and needed a means to ease
that transition.
For Sykes, there were two important
reasons why he needed to create a Jewish
homeland, and the ready-made racial
category of the Semite made his reasons
all the more appealing. Sykes saw
“Zionism as a well-established movement
that would help to bring civilisation to
the backward Holy Land”. (p.118)
The joining together of Semites was also
a process of political education for
“even Renan judged contemporary Jewry to
be far removed from the Semitic Arab.”
Just as importantly, Sykes wanted to
appease the leaders of the Zionist
movement because he and many others had
bought into the conspiracy theory of a
global network of powerful Zionists.
The consequences of the Zionist project,
whether intended or not, go well beyond
that particular part of the world,
creating historical amnesia through
which the enmity between Muslims and
Jews seems timeless, and where
historical Christian enmity towards
these two religious minorities is almost
completely forgotten. Renton and Gidley
succeed, through this book, in starting
to reverse that amnesia.
In their ethnographic study of British
Muslims and Jews in the last chapter,
Yulia Egorova and Fiaz Ahmed touch upon
the origins and dissemination of this
apparent so-called enmity through the
British mainstream media.
In chapter 9, Daniel A Gordon explores
the French antiracist movement’s
response to the seemingly impossible
balancing act of tackling Islamophobia
and antisemitism with the same level of
commitment. But it is the insightful and
fascinating historical framework of the
book’s previous chapters, from the
Crusades to the Second World War, that
provides us with the crucial context and
key to not only understanding
Islamophobia and antisemitism in the
current political climate but to
beginning to understand the future of
tackling these strands of racism
together.
Q:
Dear Kareema, I’m back at work and can’t seem to
find the time to hit the gym. Help!
A:
Not on YOUR watch! I’m sure you’re a great
planner, so pencil in your sweat sessions and
don’t skip out on them.
Hit the gym early in the morning and set
yourself up for a great day at work.
The alternative is to cycle to work or get off a
few stops earlier if your bussing it and walk
the rest of the way.
If mornings don’t work for you, keep your
joggers at work and get out at lunch time to
pound the pavement.
Get some work buddies together and challenge
each other with alternating exercises.
No weights, no worries. Nothing better than
using your body weight. Squats, lunges,
Push-ups, hovers, etc. are all great exercises
for building strength and toning muscles.
Keep it simple, train smart not hard. The key is
consistency and don’t opt out on your Workout
because something’s come up.
Writer, Clarity
Coach, Founder and
Facilitator of
Healing Words
Therapy - Writing
for Wellbeing
Muslimah
Mind
Matters
Welcome to my weekly
column on
Self-Care and
Clarity of Mind.
If you’re taking
time out to read
this, pat yourself
on the back because
you have shown
commitment to taking
care of your mind
and body.
Today, In Shaa
ALLAH, we will
explore the topic:
Saying
No...Please ALLAH,
Not People
Seeking approval is
a natural
personality trait.
It’s human nature to
hear pleasing
comments about one’s
self. It tends to
encourage us to
repeat that
behaviour that
earned us a
compliment in the
first place, in
order to receive
more praise and
encouragement. Over
time, we have been
conditioned to
accept this
reward-based
perception as a
measure of our
self-worth. As a
result, we now live
in a world where the
disease to please
has become the norm,
and honest
communication is
compromised in the
name of appeasement,
diplomacy or
political
correctness.
In the search for
more praise and
acknowledgements, we
have gotten into the
habit of “agreeing”
for the sake of
agreeing, so as not
to offend anyone. In
our yearning to feel
acceptance and a
sense of belonging,
we are saying “yes”
just to fit in,
instead of
evaluating the
situation for what
it is and responding
with awareness and
compassion to self
and others.
As Muslims, remember
that we are here to
PLEASE ALLAH, NOT
PEOPLE. This doesn’t
mean that you need
to be rude or
disrespectful. It
means that you need
to be honest with
yourself and others.
An honest life is
far better than a
resentful one.
Four-Step Process
For Saying “No”
“No” is a full
sentence. It doesn’t
need justification.
If something is not
within your capacity
and if it
intuitively doesn’t
feel right, it is
best to say no.
Saying yes to please
people will
eventually take a
toll on your
physical, mental and
emotional health,
whereby you will
begin to resent the
people to whom you
are saying yes. The
following four-step
process may help in
developing greater
awareness in how to
say no to people.
1. Take your
time. Consider the
proposal. Do not
be intimidated or
pressured into
responding
immediately. This
step allows you to
think about whatever
has been proposed to
you. If the person
is in front of you,
say that you will
consider their words
and respond shortly.
If it’s over text or
email, respond with
a polite note saying
you will consider
the proposal and
respond shortly.
Think about it with
a cool, calm and
collected mind so
that you are in fact
giving the proposal
honest
consideration. If
you feel confused
about it, write down
pros and cons to
find clarity. Or
seek professional
help if required.
2. Ask yourself
these four key
questions and answer
them honestly.
If you answer NO to
even one of the
first three
questions, then you
will know with
greater clarity that
it would be wise to
say NO to the
proposal at hand:
1. Do I WANT to
be, do or have
this?
2.Will being,
doing or having
this MOVE ME IN
THE DIRECTION OF
MY GOAL?
3.Is being,
doing or having
this IN HARMONY
WITH ALLAH’S
COMMANDMENTS?
4. Will being,
doing or having
this VIOLATE THE
RIGHTS OF
OTHERS?
3. Contact the
person in question.
It is always best to
communicate directly
with the person
rather than through
another person, in
case of
miscommunication.
4. Thank the
person for thinking
of you in this
situation (very
important step).
Say that you have
had a good think
about things and at
this point in your
life you are going
to say NO to the
proposal or
invitation. Thank
them again and leave
it at that. Keep it
short and direct.
Remain calm and
confident at all
times in your
posture and voice.
If you wish to know about
a specific topic
with regards to
Self-Care and
Clarity of Mind,
please email me on
info@healingwordstherapy.com.
If you wish to have
a FREE one hour
Clarity Coaching
phone session,
contact me on
0451977786
DOWNLOAD
Muslimah Reflections
- my new ebook of
poetry and
affirmations
DOWNLOAD The
Ultimate Self-Care
Guide For Muslimahs
WATCH VIDEOS
from Muslimah Mind
Matters YouTube
Channel.
DOWNLOAD
Muslimah Meditation
Moments - audio
files for
self-awareness
meditation.
If you wish to know
about a specific
topic with regards
to Self-Care and
Clarity of Mind,
please text or email
me or visit
www.muslimahmindmatters.com.
If you wish to have
a FREE one hour
Finding Clarity
telephone session,
contact me on
0451977786.
And among His signs is this,
that heaven and earth stand
by His Command: then when He
calls you, by a single call,
from the earth, behold, you
(straightway) come forth.
A short film presented by
Shaykh Wesam Charkawi,
followed by Q&A panel with
special guests.
The History of Muslims in
Australia
The short film documentary
entitled "Before1770" is a
film designed to encapsulate
the history of Muslims in
Australia before 1770.
Abu Hanifa Institute, a
centre for education in
traditional Islam and youth
mentoring, utilised its
resources and community
support to document the
facts in this space.
This meant embarking upon a
journey to critical
locations in the Northern
Territory, such as Arnhem
Land, Bawaka, and Groote
Eylandt to see first hand,
the places and people who
hosted the Macassan Muslims.
This endeavour also meant
speaking to academics
specialised in the field as
well as Aboriginal elders
from the Yolngu clan.
The idea of this short film
is to establish Islam's
long-standing connection
with Australia. It is not
designed to cause pain or
disrespect to any figure,
person, organisation or a
particular community.
Date And Time
Sat, March 2, 2019
5:00 PM – 6:30 PM
AEST
Location
HOYTS Sunnybank
McCullough Street
Sunnybank
Smash-hit
Super Muslim
Comedy Tour
returns for its
second
successive year
The
side-shattering
Super Muslim
Comedy Tour
makes a welcome
return for its
second
successive year
in the
spotlight.
Following on
from the tour’s
2018 success,
this year’s
iteration of the
spine-tingling
night of
hilarity is
hosted across
four cities in
Australia, from
13th March to
16th March.
The tour has
been organized
by Penny Appeal
Australia, an
international
humanitarian
charity. All
funds raised
will support
Thirst Relief
projects, in
which Penny
Appeal supports
initiatives to
provide clean
and safe
drinking water
within
impoverished
communities
around the
world.
With a diverse
array of comedy
styles and
unique voices,
the Super Muslim
Comedy Tour is
guaranteed to
hold audiences
rapt. The
charity has
lined up 4 world
class comedians
for the events.
Each evening
will consist of
4 stand-up acts,
including
Australia’s very
own Khaled
Khalafalla best
known for his
performance in
Ali’s wedding.
Attendees will
also be
entertained by
the likes of US
comics Azeem
Muhammad who
returns after
captivating our
audiences during
last year’s tour
and newcomer
Salma Hindy.
Also returning
is the UK’s
Abdullah Afzal,
best known for
his role as
Amjad Malik in
BBC One’s
long-running
Citizen Khan.
Abdullah Afzal
said, “Following
on from the huge
success of last
year’s tour, I
can’t wait to
get out on the
stage again with
my fellow
artists, in aid
of what is a
fantastic
initiative.
Through a great
night of
entertainment,
we can really
transform lives
around the
world; I’m
really looking
forward to it!”
Penny Appeal
Head of
Fundraising and
Tour Manager,
Aamon Sayed,
added, “We
expect this
year’s tour to
be an even
bigger success
than last
year’s. We have
some of the best
Muslim comedians
from Australia,
the UK, the USA,
and Canada, who
will have the
audience roaring
with laughter.”
“We hope that
everyone can
come together,
enjoy a
fantastic night
of
entertainment,
and really help
to aid those
living without
access to clean
drinking water-
one of life’s
most basic
necessities. We
are sure that
with the support
of the public,
and everyone who
comes to this
year’s comedy
tour that we
will be able to
make a big
difference.”
The tour will
run from 13th
March to 16th
March, visiting
Perth, Brisbane,
Melbourne, and
Sydney.
Early Bird
tickets are
priced at $10
but won't last
long, with
standard ticket
prices at $20.
For more
information
about Penny
Appeal
Australia’s
Super Muslim
Comedy Tour, to
buy tickets, or
to donate to
Penny Appeal,
call 1300 347
947 or visit
pennyappeal.org.au/supermuslim.
Do you have healthy
lifestyle and wellbeing goals
planned for 2019?
The good news is, if you feel like
you’re ready to make a change, the
My Health For Life program is now
available, making it easier for
Queenslanders to get their health
back on track!
This free lifestyle modification
program is designed to help eligible
participants improve their health
and reduce their risk of developing
chronic disease such as type 2
diabetes, heart disease or stroke.
It takes a fresh, personalised
approach to help people move past
the barriers that stand in the way
of making healthy choices and
positive lifestyle change.
The program is run by a qualified
health professional over six
sessions.
See flyer for upcoming program
details.
For further information and to check
eligibility :
tel 0404 296 297 or
MH4L.Logan@bigpond.com.
Or you can call the secretary Abdul
Samim Khan on 0413669987.
Click on the image to sign up
On 31 December 2017 the only
Islamic childcare centre in the whole of Brisbane had to
unfortunately close its doors due to the Department of
Transport requiring it for their future expansion. To
date they are still in the process of securing new
premises to continue serving this very important need of
the community and the wait continues….
In the interim the need is
still there. The question most Muslims would be asking
themselves is “Where do I send my child so that he/she
can learn, grow and develop in an Islamic environment,
and establish a sound Islamic foundation?”
Msasa Montessori is a private home based learning centre
for 3-5 year olds. The focus is an Islamic based
learning environment alongside the Montessori method of
teaching. Children will be taught their basic duas,
surahs, tasbeehs, stories of the Prophets will be read
and enacted, and Inshallah their love for Allah and His
Noble Prophet Muhammed S.A.W will develop. Supported by
the Montessori method of teaching they will develop
their independence and will utilise equipment which will
enable them to develop and grow.
Montessori is a method of education based on
self-directed activity, hands-on learning and
collaborative play. The Montessori materials cover
developmental activities designed to meet the needs of
children in five curriculum areas:
Practical life skills, Sensorial activities,
Mathematics, Language and Cultural Studies.
By providing such an
environment, the children will develop a strong sense of
wellbeing and identity as Muslims and they will become
confident and involved learners with the ability to
communicate effectively and with confidence.
At Sisters
Suppprt Services Inc we have
qualified volunteers who help
women in their darkest moments &
time of need to empower them to
make the right choices for
better outcomes for their own
lives.
Here are some examples of our
cases over the past few months.
ALL names have been changed to
protect client identities.
1. Aisha, a victim of Domestic
Violence came to us for
assistance. We assisted her by
giving her money to buy clothing
and personal items as she left
her home quickly and with very
little. Aisha has also needed
ongoing counselling which she
has been receiving from us for
the past few months. She was
taken to appointments and
connected with the right people
who helped her start a new life
in a safe environment.
“Thank you so
much for your help. I am so very
grateful. Thank you to Sister
Services. Allah bless you all.”
2. Katie, a revert sister with
young kids needed ongoing
counselling and support as she
had not been coping well at home
and was not able to look after
herself and her family. Sisters
Support Services was there for
her; “I can’t tell you enough in
words how grateful I am, just by
listening to me when I was
feeling so low. Life is not
looking so dark anymore !”
3. Sarah also a revert sister
recently divorced with a young
child arrived in Brisbane with
virtually nothing. We have
helped her with everyday
essentials, food supplies &
assisted her to find suitable
accommodation. Sarah has some
health issues & needed financial
support with purchasing
medications & by being driven to
medical appointments by our
volunteers.
"So happy with
the help I've received from
Sisters Support Services."
Islamic College of Brisbane (ICB), 45 Acacia Road, Karawatha
3364 4159
7PM to 8.30PM
13 April
Saturday
Open Day and 6th Annual Toowoomba International Food
Festival
Islamic Society of Toowoomba
217 West St.,
Harristown, Toowoomba
0421 081 048
11AM to 3PM
20 April
21 April
(tentative)
Sat (EVE)
Sunday
NISF SHA'BAAN
(Lailatul Bahrat)
15th Sha'baan 1440
6 May
(tentative)
Monday
RAMADAAN
(start of the month of fasting)
1st Ramadaan 1440
26 May
(tentative)
Sunday
LAILATUL-QADR
(Night of Power)
27th Ramadaan 1440
5 June 2019
(tentative)
Wednesday
EID-UL-FITR
(end of the month of fasting)
1st
Shawal 1440
11 August
(tentative)
Sunday
YAWMUL ARAFAH
(Night of Power)
9th Zil-Hijjah 1440
12 August
(tentative)
Monday
EID-UL-ADHA
10th Zil-Hijjah 1440
17 August
Saturday
Eidfest @ Dreamworld
Eidfest
Dreamworld
0418 722 353
from 6PM
1 September 2019
(tentative)
Sunday
RAʼS AL-SANAH AL-HIJRĪYAH
(Islamic New Year)
1st Muharram 1441
16 November
Saturday
Annual Milad-un-Nabi
Al-Mustapha
Institute of Brisbane
TBA
0422 433 074
from 3.30PM to
Maghrib
PLEASE NOTE
1. All Islamic Event dates given above are supplied by
the Council of Imams QLD (CIQ) and are provided as a guide and are
tentative and subject to the sighting of the moon.
2. The Islamic date changes to the next day starting in
the evenings after maghrib. Therefore, exceptfor Lailatul
Mehraj,
Lailatul Bhahraat
and
Lailatul Qadr – these dates refer to the commencement of the event
starting in the evening of the corresponding day.
HikmahWay offers online and
in-person Islamic courses to
equip Muslims of today with
the knowledge, understanding
and wisdom to lead balanced,
wholesome and beneficial
lives.
Articles and
opinions appearing in this newsletter do not necessarily
reflect the opinions of the CCN Team, its Editor or its
Sponsors, particularly if they eventually turn out to be
libellous, unfounded, objectionable, obnoxious, offensive,
slanderous and/or downright distasteful.
It is the usual policy of CCN to
include from time to time, notices of events that some
readers may find interesting or relevant. Such notices are
often posted as received. Including such messages or
providing the details of such events does not necessarily
imply endorsement of the contents of these events by CCN
The best ideas
and the best feedback come from our community of readers. If you
have a topic or opinion that you want to write about or want
seen covered or any news item that you think might be of benefit
to the Crescents Community please
e-mail us..
Share your
thoughts, feelings and ambitions for our community through CCN.
If there is
someone you know who would like to subscribe to CCN please
encourage them to enter their details
here.
Tanzania-born
Siddiqa Juma
is one of Britain’s foremost
contemporary Islamic
artists. Having commenced
her career in graphic
design, she wrote and
published a globally
successful series of Islamic
children books, having
realised there was nothing
on the market at the time
that her own children could
relate to. Later in 2017 –
off the back of terrorist
attacks in London – she was
approached by global charity
MasterPeace, to spearhead a
mural in central London on
the South Bank, close to the
Tate Modern. Building upon
the theme of an English
meadow, Siddiqa and her team
drew a large crowd over
several days to contribute
to the mural – a direct
response to those seeking to
build walls of division. The
message of the mural was
powerful and direct – the
power of unity is and always
will be far greater than
those who seek to divide.
She has won many awards. In
2017 Siddiqa was awarded
Global Art Award for
Diversity in the Best
Painting category in Dubai
and in 2018 won the Leonardo
da Vinci Universal Artist
Award in Florence. Her
stunning artwork can be
found at siddiqajuma.co.uk.
Suhaiymah
Manzoor Khan
is a writer, poet and
performer. Her work centres
around gender, Islamophobia
and the idea of
decolonising. She has used
her poetry to ask critical
questions such as
challenging the state
narrative around British
values in a poem performed
at a protest against
immigration laws outside the
Home Office. Her work is
increasingly reaching a
global audience and through
her poetry and performance
she is able to support a
range of good causes – a
recent example includes an
on-stage performance to
support women who are
victims of domestic
violence. Suhaiymah was born
in Bradford, raised and
state-schooled in Leeds, and
has a background in History
at Cambridge University, and
an MA in Postcolonial
Studies from SOAS. She blogs
at TheBrownHijabi.com.
Hatiq
Mohammed,
from Aylesbury,
Buckinghamshire, is a
multi-award-winning artist
who draws inspiration from
the concept of beauty in
Islamic art and calligraphy.
His work has been featured
in publications and
exhibitions across the USA,
UAE, Europe, and the Far
East for over a decade. He
has exhibited his work to a
diverse range of audiences,
including various world
leaders and Middle Eastern
royalty. He is recognised as
one of the leading Muslim
digital artists in the world
and BBC Radio has described
him as “one of the rising
stars in the Islamic art
scene”. He founded his
website (www.teakster.co.uk)
to promote his work,
inspired by the artistic
traditions of the Muslim
world.
How
Islam Spread
Throughout the
World
Mosque Building Story
The
intricacies of the relationship between
these particular types of racism are
well reflected in the vast time-frames
and varying approaches covered in this
book. 
.jpg)
post comments on
our Wall
7
August 2011