Intelligent Life on the Moon

De-Hijabization

2009-09-14T12:35:00.002+01:00

http://www.islamonline.net/servlet/Satellite?c=Article_C&cid=1237706119307&pagename=Zone-English-Family%2FFYELayout

The article is quite readable, and seemed to explain the phenomenon and its importance from a dis-engaged point of view... until I read this part and it was all downhill from there. This statement came after explaining the role of certain preachers who made hijab tantamount to faith itself:

"Women who remove the headscarf because they choose to interpret the Islamic tradition in their own way without training; are just as problematic as these preachers"

This got me thinking.

Firstly, we all interpret the Islamic tradition in our own way, and none of us have been 'trained' to do so. I challenge the assertion that a bloke with a degree in Shariah is in a better position to interpret Islam for me than I am. I'm not saying I don't respect the knowledge that person has attained, nor am I saying that I wouldn't take that person's view into account whilst making my decision. But, ultimately, it is my decision. Scholars advise, and it's up to the 'lay people' to take that advise into consideration, but not follow it blindly. I advise you to take this piece of advise into consideration, but not follow it blindly.

I'm not talking about training in Shariah, and I'm not challenging the assertion that hijab is 'fard', according to classical Sunni schools of thought. The classification of 'fard' is a fiqh classification, based on the sources mentioned in the article. However, we would be in a mild state of denial if we were to assume that the only reason one wears the hijab is because of this fiqh classification, just as we would be in denial to remove its importance from the equation. But here's my challenge for you. Perhaps it's not a matter of what 'fiqh' says about the situation - perhaps its a matter of how much importance we attatch to which rules of fiqh.

Of course, I hear you think, we want to follow all the rules of fiqh, so we don't sin and can go to Heaven. Well, I'm sorry to break it to you - one can follow all the rules of fiqh, and still be an immoral person, and if God wills, end up in Hell (authu billah min thalik). Confused? If so, let me tell you a quick story.

An Arab bloke is married to a pious lady, and fancies his secretary. He gets off with his secretary behind his wife's back, and does a nikkah with her to relieve his guilt, leaving the secretary with the impression he will leave his first wife. Did he break a rule of fiqh? No. Did he commit an immoral act and sin? Yes. For those of you who believed that marrying a second wife without the first's permission was haram, I'm sorry to break the news to you.

Some women who choose wear hijab are happy because they are interpreting Islam in a way which falls in line with the rules of classical fiqh, and depending on their context may improve/remove their social status. Women who choose not to wear hijab are happy because they are paying more importance to aspects of their faith that are not stamped on their forehead (which may improve/remove their social status). Women who don't have a choice aren't happy, because a member of their family took that freedom away from them.

The irony of the article is that the lady who wrote it then goes on to explain (interpret) a verse of the Qur'an without any training (how dare she!) and then concludes that she will wear it due to her 'awareness' - an awareness that apparently the other Muslim women are lacking.

A Syllabus for Studying Islam from Scratch

2009-09-14T12:26:00.002+01:00

This is a basic syllabus of what I believe every British Muslim should know about Islam. It is a fairly logical progression starting with the assumption that the student is a believer, who knows virtually nothing of Islam and is willing to study for 1 hour every single day. If you think you can’t do that, check out www.myliferesults.com and get coaching – your problem is more psychological and emotional than spiritual.

Phase 1: Knowing the Sources

Reading:

Read one of the following translations of the Qur’an:

o Abdul Haleem

o Thomas Cleary

(total 300 pages reading)

Read one of the following basic accounts of the life of the Prophet (saw):

o Martin Lings

o Hasan al-Banna’s Seerah

o Tariq Ramadan

(total 200 pages reading)

Total time: 1 month

Phase 2: Learning the ability to read Arabic

· Going through MELS phase 1

· Using Audio recitations for a few minutes (10) each day, to improve recitation speed

· Read 1 page several times each day (10 times) – link habit with habit

· Schedule Weekly/Fort-nightly tele-tajweed sessions with a qualified teacher – check out this website... or call me for details. This arrangement will go on for the rest of the year, until you are confident in your ability to read fluently.

total time: 1 month

Phase 3: Learn to pray, and learn some Dua’s

· IIDR Personal Development Plan – part 1: memorize basic verses of the Qur’an (from last 10 surahs), and learn to pray (and understand words of prayer). Memorise from the original Arabic script – it will take slightly longer, but the rewards will be worth it as you move through the rest of the program.

· Use Islam: Beliefs and Practices to learn movements of prayer

Total time: 2 months

Reasoning:

You may think it’s wrong to read the Qur’an and Life of the Prophet, and learn to read Arabic before starting on prayer, but given that whole process will take 2 months, and you’ll hopefully be a Muslim for the rest of your life, it’s a wise choice. If you die today, you’ll die on the path of seeking knowledge to worship God, which is a good place to be. (If you really want, you can make the intention to catch up the outstanding prayers in 2 years time, when prayer is a solid habit for you – or build praying Sunnah into your life-style to make up for it) – what you’ll gain from this method is a serious grounding that will massively improve the quality of your prayers for the rest of your life.

Also, your commitment to prayer will be a lot more serious when you know what the Qur’an says, and who the Prophet was.

Phase 4: Audio Material to understand the Sources in more depth

· 60 hour audio series covering all 30 sections (juz) of the Qur’an, with brief explanation/interpretation from Amina Elahi

o Covers the entire Qur’an with slightly more detail than a straight translation, with often interesting cross-references of hadith explaining certain concepts.

· Sirah of the Prophet Muhammad, taught by Anwar al-Awlaki (in 2 sections, Meccan and Medinan) totalling 30 hours; or Hamza Yusuf – under 30 hours.

Total time: 3 months

Phase 5: Deeper spritual commitment:

· In the Early Hours

· Remembrance of Death and the Afterlife

· Purification of the Heart (Hamza Yusuf)

· Spirituality in Islam (Hasan al-Banna)

· Suhaib Webb audio series

Total time: 1 month

Phase 6: Understanding Islam in a Western Context

· Western Muslims and the Future of Islam

· Radical reform

· To be a European Muslim

· Muhammad – TR

Total time: 1 month

Phase 7 : Arabic

· MELS Access to Qur’anic Arabic

· Ibn Jabal Level 1

· Hyderabad version

4 months – and you’ll be able to understand what the imam is saying during Tarawih – which is much more valuable, in my opinion than the details of the fiqh of worship.

Phase 8: Fiqh of Worship and ‘Aqidha

· This is a necessary part of knowledge that every Muslim should have – exactly how to wash, pray, fast, give charity, and do hajj

· Learn each of them in order of when you’ll have to do them (ie. washing and prayer first).

· Prayer Can be done in 1 month via Sunni Path online course, or using a book (eg. Zaytun Institute published a Hanafi fiqh text) and Fasting can be done in 1 day/weekend – IIDR courses.

· You need to follow one of the 4 madhabs, or a qualified scholar (who may, if he is qualified, teach you a self-edited combination of 2 or more madhabs). This is phase 8 for a reason: it’s less important than the other 7 phases, so don’t sweat it… unless you plan on becoming a Muslim scholar by profession.

Total Time: 1 month

Total Course time: 12-13 months – you can probably do it in a year.

NOTE:

I strongly recommend not getting too caught up in any one of the 8 phases, or any one of the teaching schools. The courses I’m recommending here all the best of what each ‘school’/institute has to offer. Eg. don’t get excited when you see the al-huda website, or the sunni-path website, and decide to do all their courses, disregarding the rest of the 8-phase program. The systematic approach I’m outlining here will cover everything you need to know to get ‘started’ – after that follow your heart.

Finally, if you don’t agree or don’t see the logic in something one of the course teachers says/ writes, don’t take it. Challenge what you read. Be a critical thinker. I have purposely put some speakers on here who I no longer agree with on certain points, and some speakers who say sensible things in the programs I’ve suggested you follow, and now say not-so-sensible things about politics. You have the right to disagree. Islam was never meant for sheep.

Muslim Authenticity

2009-05-17T16:38:00.002+01:00

What makes one understanding of Islam more authentic than another?
What does it mean to say that someone has a ‘proper’ understanding of Islam? What does it mean to be a ‘good Muslim’ in Britain? How does the religious doctrine itself deal with the diversity of understandings of Islam? What is the range of acceptable alternatives of Muslim-ness? At what point are you an ‘apostate’/outside of Islam?

Identifying the point at which you are no longer a Muslim is, in reality, quite difficult, so many go about it by asking the opposite: what does it mean to be a ‘good Muslim’ with a ‘proper’ understanding of Islam?

You’ll notice three things if you go around asking Muslims these questions: firstly, everyone contradicts each other. Secondly, some religious Muslims will give their interpretation, before promptly referring you on to a ‘scholar’ (see: ‘who interprets Islam’). Thirdly, attempting to answer any of these questions leads us on to a bigger question: AUTHORITY – who gets to decide the answers to these kinds of questions?

Some people give this basis of religious authority to:
• Their parents’ or families’ understanding of Islam
• Their Local Mullah or Shaykh
• The hilarious array of online fatwas that I’ve yet to blog about
• A religious professional class, such as Muslim organisational leaders
• Their own independent reading of the Quran – and they derive authority from engaging with the text
• A Sufi shaykh – well versed and highly respected
• None of these things – rather they use their independent moral conscience to decide what Islam means to them and what ‘right’ and ‘wrong’ are.

As you can imagine, each of these sources of authority leads to rather conflicting answers to the key questions I’m asking. Nonetheless, the impetus to define the ‘real Islam’ remains strong among Muslims – perhaps because once Yusuf Muslim (the official Muslim 'Joe Bloggs') decides what being a ‘good Muslim’ means to him, he feels the need to judge everyone else by that criteria, in order to reinforce his belief that he and his friends are ‘real Muslims’. Needless to say each individual changes their criteria several times during their lives.

I changed my definition of what it means to be a ‘good Muslim’ when I read the Qur’an in Arabic, and realised it didn’t particularly emphasise ‘fiqh’ outside of worship – at least not as much as the British Muslim community does – fiqh does not equal morality, but that’s a point for another blog.

In the Isoc environment, the ‘good Muslims’ are the ones that join the Isoc, and help out with events and ‘bad Muslims’ are the ones who go to pubs and clubs (regardless of whether or not they drink alcohol). There is a silent expectation that no-one would do both. The irony, of course, is that when most of these students leave university and join the ‘real world’, they either isolate themselves from their workmates, or go to pubs without drinking.
I wonder if, at this point they adjust their understanding of what a ‘good Muslim’ is, or if they accept themselves as ‘bad Muslims’, which would probably result in them moving further away God.

Whatever your answers to the above questions, and whoever you give your Islamic authority to, be happy – all of the above methods have their place, and its up to you to contextualise them, and then come out with your own interpretation. There really doesn’t need to be one answer. I will finish with Ayesha Jalal quoting one of the most brilliant Muslim thinkers of the 20th Century, Muhammad Iqbal, who argues that the unity of Islam is defined by the difference inherent in creation:

“Islam is a notion of religion as faith with the potential to erase national and racial differences, in order to attain a universal human consciousness based on the multiplicity of existence, in the Unity of Divine Creation”

P.S. The provoker of this thought is the brilliant politics professor, Dr. Matt Nelson who is currently on sabbatical, but famous at SOAS for teaching a course entitled ‘Islam and Democracy’.

2009-05-16T16:14:00.003+01:00

After writing the previous blog, I was drinking tea at the coffee shop downstairs, whilst reading Atul Kohli's opinions on ethnicity in India, waiting for my Jacket Potato with tuna, sweetcorn an mayonaise. I love reading in coffee shops - it takes me back to Egypt when I spent around a month not talking to anyone, just reading Tariq Ramadan books and articles, and formulating responses to them. Good Times.

Anyway, the point is I was reflecting on the last post, and have realised what I was actually trying to say about this blog. Building on some personal reflections, anecdotes, and plenty of experiences, I'm going to dedicate a large chunk of this blog to essentially:

"How to study and practice Islam, without becoming a terrorist."

As I write my thoughts on this, if you folk would be kind enough to give me some feedback over the next few years, I can see a Penguin-published best seller with my name on the front cover in the horizon.

Until then, I going to continue my conversation with Kohli, and I'll be back after 7 45 minute study sessions, and perhaps the new Star-Trek movie.

What's the point of this blog again?

2009-05-16T13:20:00.005+01:00

So, this blog as you can probably tell is becoming a lot more political Islam than personal life, as it was first intended. This is for a number of reasons. Mainly because I need to get this stuff off my chest. Here's why:

1. It will save me from exploding in anger at the next (sorry to say) salafi speaker who talks more about the politics he knows nothing about, than the little amount of Islam he does know about. I'm not thinking of any particular "shaykh", but in my mind they've all kind of merged into one person. I know this is wrong, and I'm all about individualism, especially when it comes to Islam. But it's like these guys were cloned, and then brought up in areas where they have a similar way of talking English, which is unlike anywhere else in the British Isles (this is even true for the British ones).

2. It will give me an opportunity to share with the blogosphere some of the things I've learned about being a British Muslim. That might sound a bit boring, unless you're like me and you're quite sick of people who:

a) know little or nothing about Islam, but who play themselves off as great scholars because they know a bit of Arabic and/or the fard ain (the minimum amount of knowledge compulsary for every Muslim to learn) and if your lucky may have memorized 1 or 2 texts of something fancy-sounding to English speakers but totally ordinary to an Arab.

b) are Ordinary Muslims (if there is such a thing) falling for it hook, line and sinker because of a reluctance to think critically when it comes to religion, as if critical thinking is some kind of sin.

c) Arabs who think they follow the 'pure' Islam, because it's not corrupted by Pakistani/Indian 'culture', ignoring or being in denial of the fact that they are following an Islam tainted with Arab culture, and that it's impossible to follow Islam without culture.

d) many others who can't possibily all be mentioned here. Disclaimer: I actually do love Islam and Muslims, I'm just getting rather cynical of the latter. When I decided to accept the Qur'an is the Word of God, I didn't sign up to dealing with the retarded-ness of our (British Muslim) community... or did I?

Let me be clear. It's not just the salafis I'm speaking about here. It's the 'traditionalists' too, and every other Muslim categorisation you can think of. It's not so much about groups as it is about the mentality of following someone else, to remove yourself from the responsibility of thinking, and having the 'leaders' not tell you how dumb it is for you to follow them.

For example, there are a large number of 'scholars' in the UK who are followed blindly, because of the title 'alim' given to them because of 3-6 years in a Madrassa, located somewhere in the parts of the UK white people now try to avoid.

There's nothing wrong with spending 3-6 years in a madrassa (even one that requires you to learn Urdu, so that you can then learn Arabic, via Urdu, to save the teachers from translating the text books they've been using for decades, or writing new ones - Ibn Jabal anyone?). I do find something wrong, however, with these people then giving 'fatwas' or legal opinions about matters to do with other people's personal lives, which frankly has nothing to do with them. And I have a problem with people who have personal problems and take them to 'shayukh', when the strategies they really need lie elsewhere. Watch one of those lame Q & A shows on the Islam channel and you'll know exactly what I mean.

This week's key strategy:

If you have a problem with your personal life - go to a therapist/ councillor/ psychologist/ marriage councillor/ life-coach. These disciplines have organically developed over decades to meet the needs of thousands of people just like you. If your marriage is breaking down, or your partner beats you, or you child isn't performing well at school due to bullying, I have news for you: Fiqh (legal rulings of Islam) won't help, regardless of the size of the beard of the person reading these rules out to you.

Anyway, I digress. The point is this blog will have all my real opinions on politics and Islam. It will be sprinkled with personal anecdotes whenever I can be bothered thinking them up, instead of just venting like I am now.

The next few blogs will be addressing the issue of who we give Islamic authority to, and why. And looking at some useful strategies of how to interpret Islam, so our understandings make more sense in our contexts.

Who interprets Islam?

2009-05-15T02:36:00.003+01:00

You do. And so do I. It's common sense really. Many Muslims would like to think that the job of interpreting Islam is down to a certain set of Muslim scholars. They are wrong, and they are lying to themselves. Even when said scholars interpret 'Islam', you still interpret Islam - you just add in your interpretation of what you understood from what those scholars say, to your interpretation of anything else you might know about Islam and the topic in question. This leads some to put a large amount of effort into studying Islam - which in and of itself is a great thing... however this does not necessarily make your interpretation of Islam more accurate or balanced - it just makes you better informed about the specific areas you studied. You could have a degree in Shariah and memorize the Qur'an, and get the complete wrong end of the stick when thinking about relevant issues from politics to your personal relationships. This happens all the time - just ask anyone who is friends with an Islamic scholar.

So, what is your interpretation of Islam? How do you choose to interact with people of the opposite gender? How will you choose your life partner, and what processes will you choose to go through to marry them? And what is your stance on introducing homosexual marriage in a European country? What about teaching sex education to under 11's? Would you sit with your friends/family in a pub, even if you know you'll never drink alcohol? Is there really any correlation between fornication and gender segregation in your experience? What about hijab/niqab?

If the Qur'an and Sunnah are your reference points, as they are mine, I dare to say we may disagree on the answers to some of these questions, because we interpret Islam differently (as do virtually all individual Muslims regardless of madhab/scholar of choice/approach to 'reading' the texts). Tariq Ramadan points out that we 'read' the sources differently, resulting in different interpretations of them (salafi, sufi, reformist etc). We also invent and read other forms of authority differently, resulting in every individual having a different interpretation of Islam. Rather than studying 'Islam' in great depth thinking this will help us understand the real Islam, why not study how we form our different interpretations of Islam, in the hope of getting closer to real guidance?

Be a Better Muslim

2009-04-27T08:33:00.003+01:00

One idle day in Barcelona, John D Martin iii made a comment in casual conversation that changed my perspective on life (a little). I like to keep myself surrounded by people who can do that - it keeps life stimulating, and it broadens my horizons. In fact, that's probably a big part of why I'm married to 'poema de vida'.

We were talking about Egyptian madness and the confused double standards that seem to be wide-spread around the Muslim world, particularly where religion is concerned, when I said to John, "Well, at the end of the day, all these people who take various 'Islamic studies', and display acts of religiosity are just trying to be Better Muslims".
John stopped, looked at me and said "...than everyone else".

Those three words shook up my map of the world. He was right. Many of the people we knew who were pursuing some form of 'Islamic' education, were apparently doing so not only to improve their faith, but were probably also doing so to be better Muslims than everyone else. But why did that startle me? Well, it occured to me... maybe I'm just doing it to be better than everyone else too. This is a little worrying. It reminds me of satan's reply to God, when commanded to bow to Adam. "I'm better than him!"

This made me re-assess why I am really studying Arabic, and reading Qur'an, and praying on a day to day basis. Would I still do those things if it meant not receiving the superficial respect some people give it? Am I just trying to be better than others, as opposed to being humble before God? There's no real way to test this, other than not doing those things, which is probably not a good idea. They form a large part of my personality, and I feel dead inside when I go for a while not doing them. So I'll keep them up, in the hope I don't fall into the same category as Satan.

So, Bravo John! An excellent usage of those NLP meta-model questioning skills ;o)

Syed Kutb and other Radicals

2009-04-16T12:28:00.003+01:00

Here is an interesting article I came accross in my research in political Islam:

http://www.americanchronicle.com/articles/view/84614

Read it critically. It contextualises some of the writings and ideas of Syed Kutb, for those of you who have read any of his works. For those of you haven't, don't bother - the books of Tariq Ramadan are more appropriate for creating a balanced understanding of Islam in 21st Century Britain.

I will soon be posting my thoughts on a good syllabus for British Muslims who want to gain a deeper understanding of their faith, without being indoctrinated by one school of thought over another.

'til then, Enjoy!

What is Shariah Law?

2009-04-15T15:03:00.000+01:00

This is a brief piece I wrote for FOSIS to be delivered to all Student Union Executives, as part of a FOSIS pack. I was asked to explain the shariah... a humble task indeed, and one which I somehow managed to pull off in just over 500 words:

SHARIAH LAW

In 21st Century Britain, when one thinks of 'Shariah Law' one cannot help but conjure up images of the darkest, most barbaric practices. This creates a major barrier to understanding the way in which Muslims conceive of the world, their existence in the West, and their apparent rejection of any notion of secularism. It also creates a barrier to understanding the real difference between 'normal' Muslims and actual extremists, because of the temptation to blanket all Muslims who support this legal system as 'barbaric', as opposed to being the progressive, democratic force for good Britain needs.

So, what is the Shariah? Muslims believe the Shariah is 'the Way' to the Creator. It is the system of morals, beliefs, and practices that guide the life of every believer. In other words, it is the legal, spiritual and belief system that shows one how to be a faithful Muslim, in any given context. Its four primary sources are the two scriptural sources of Islam (the Qur'an and the Sunnah), the consensus of the majority of scholars who have dedicated their lives to studying those sources (ijma), and rational deduction (qiyas). There are also a number of scholastic tools within the framework of the Shariah, that provide the adaptability that have allowed Muslims to live in almost every culture on Earth for centuries. Those tools are ijtihad (the scholarly struggle to find a solution to a new problem not explicitly dealt with by the scriptural sources, by a scholar with the highest level of training in the Shariah), maslaha (weighing up the common good in a situation and minimizing the harm), and the fatwa (a non-binding legal ruling given by a scholar capable of ijtihad, in answer to a specific question or problem, to be applied only by the particular person(s) of a specific time and place).

The overall objectives of the Shariah are five: the preservation of life, intellect, property, family and religion. Many Muslim scholars, capable of ijtihad are of the understanding that the legal system of Britain is the Shariah for British Muslims, as it fulfils these five overall objectives.

In order to be productive, the Christian tradition went through an important process: the separation of the church from the state. This approach is so deeply engrained in our Western tradition, that the thought of anyone disagreeing with this separation seems absurd. However, the Islamic tradition had a different separation that essentially fulfils the same purpose: the separation of the acts of worship (the 5 pillars of Islam) from all other worldly affairs. Shariah still guides those 'other worldly affairs' but in a different respect. In worship, everything is forbidden, except for what has been clearly instructed by the scriptural sources. In life, everything is permissible, except for the few exceptions, which have been clearly forbidden by the scriptural sources. This is the 'Islamic' equivalent to secularism, which allows the legal code of the Shariah to demarcate the moral barriers that cannot be crossed by Muslims in any sphere of life.

Therefore, in the realm of participating in political life in the UK, Muslims are free and actually encouraged to be involved in British politics, as nothing in the scriptural sources contradicts this, and several stories from the scriptural sources encourage civic and political participation. The moral values and principles one can derive from the scriptural sources are those of truth, justice and transparency, which FOSIS aim to uphold. It must be noted at this point that the flexibility of Shariah has allowed for numerous, perfectly valid interpretations within different contexts, particularly in the political arena. Therefore, one may encounter Muslims following traditional or literal interpretations of the scriptural sources that, contrary to the reformist approach, will not permit any political participation in the West.

Who Really Speaks for Islam?

2009-04-15T13:58:00.000+01:00

The following article is the response I wrote on behalf of FOSIS to the attacks from Lucy James of the Quilliam Foundation (http://www.guardian.co.uk/free-d/power-of-a-handshake). Unfortunately, the ptb (powers that be) decided not to publish this response... God bless 'em...

WHO REALLY SPEAKS FOR ISLAM?

This is a critical question to ask in a time when the international landscape has been changed, thanks to the atrocious acts of terror committed by a handful of criminals under the banner of Islam. In the continuing efforts to counter terrorism, the government and the public need to know who they can trust, who they should be monitoring, and who are the charlatans making money out of the public’s fears, and the Muslim community’s guilt.

The Quilliam Foundation (QF) embody the charlatans. An observant reader will notice the theme that runs throughout their discourse: there are good, moderate, ‘traditional’ Muslims, and there are bad, extreme, dangerous ‘modernist’ Muslims, sometimes blanketed under the term ‘salafi’ or ‘islamist’. This false ideology seems to have become doctrine since the publication of Ed Hussain’s “The Islamist”. The pitiful shame is that £1,000,000 of the taxpayers’ money is going into spreading this myth.

The shocking truth is that this myth makes identifying the real criminals more difficult for the authorities, because matters of faith or culture-based social conservativism (such as a man shaking a woman’s hand) are confused with matters of criminality. The truth is that no one grouping of British Muslims produces terrorists – there are ‘good’ and ‘bad’ Muslims in every category, a tiny minority of whom will be recruited to terrorism – unless Britain can unite to stop it.

When I was a student at the University of Manchester like Lucy James of the QF, I too was rather worried about the low voter turn out to Students’ Union elections. Despite running a harder, better campaign than my opponent for the position of Communications Officer in 2006, apparently I was not religious enough for the I-Soc to lend me their support, and as a result of student apathy, I lost the election.

Why would Manchester University Isoc not support an active member of FOSIS, the national umbrella body for Isocs, in a student union election?
For the one year I was at Manchester running in the elections, the Isoc happened to be run by apolitical traditionalists, and literalists, who seemed to care more for the length of one’s beard than the strength of one’s abilities. Were they dangerous ‘Islamists’? No. Would they shake a woman’s hand? No. Were the Isocs that preceded and followed them of the same school of thought, ideology, madhab, or political stance? No.

British Muslim students are more diverse than any other student religious grouping, based on their ethnicity, backgrounds, cultures of origin, schools of thought, nationalities, and political views. The leadership of each campus Isoc expresses that naturally diversity and changes every couple of years, and the heads of each of these Isocs elects the FOSIS national executive annually. FOSIS aims to respect that diversity, and represent their common interests. So it’s no surprise that the current FOSIS executive is made of individuals from every major school of Sunni Islamic thought.

Why is this important? Because the moment I speak out against the QF’s dangerous over-simplification of who the good and bad Muslims are, their only response will be to accuse FOSIS of allegiance to the bad, ‘modernist’ version of Islam. Perhaps they believe their own lies.

The only person who ever really spoke for Islam was the blessed Prophet Muhammad. The rest of us just have opinions – some of them better informed than others.

One small step for man... one giant leap for the Moon

2008-10-15T12:30:00.000+01:00

Hi everyone!

Im finally online! After many attempts from pink pistol and others the penny has finally dropped... you know how gravity is on the moon! I hope you will all drop in some time and comment on my upcoming posts. You will find all sorts of wierd and wonderful, often life improving tips, and sometimes intelligent thoughts about the latest Muslim no-think-tank... proving there really may be intelligent life on the moon :)

Good Blog and Good Night!