Spiritual Schadenfreude

“Astaghfirallah, look at the way these so called Muslims are behaving!?”

“All these Muslims come for Eid prayer, but how many do you think even woke up for Fajr?”

“Look at these brothers with no beards and sisters with convertible hijabs, what’s the point in that!?”

Sound familiar? I know they sound familiar to me. I will own up to not only having heard them and let them go unchallenged, but having made similar statements myself. It’s something for which I seek forgiveness from Allah.

Schadenfreude is a term meaning to take pleasure in the misfortune of others. In its innocent form, it is why we enjoy watching movies and shows that follow a comedy of errors (remember Kenan and Kel anyone?). In its darker form, it is a step away from sadism.

There is something however I’ve noticed that I was indulging in, and not just me, but many others. That is spiritual schadenfreude - taking pleasure in witnessing and discussing the spiritual shortcomings of others (real or imagined).

This requires a lot of introspection. Think about when you last discussed something like the above. Perhaps you were discussing the ‘backward’, ‘uncivilised’, ‘ill-educated’ behaviour of the mosque uncles. Or, having seen the mosque full of people for Eid prayer, commentedd at how many prayed Fajr that morning? Or talking about that heretic group of Sufis/Salafis/Barelwis/Shi’is (delete as appropriate) and how misguided they were with a group of friends.

Now think carefully, did you feel sad about it? Did you feel worried about those who missed Fajr? Did you feel saddened by the behaviour of the uncles? Did you feel genuine concern for those who were ‘heretic’ and did you desire sincerely for them to receive Allah’s guidance? If so, Alhamdulillah, thank God for your sincere heart and feel free to stop reading this blog.

But if, like me, you discovered that in actual fact you took some perverse pleasure in discussing these topics… That like me, you felt somehow better and more superior when talking of those who were wrong or astray… If you found that these discussions inflated your ego instead of making your heart grateful to God for being saved from misdoing… Well then, maybe it’s time to have of a self-reflection.

These conversations are much too similar to backbiting. Even when the subjects remain anonymous, it is often all to clear who is being discussed and most importantly, you know who is being discussed.

The Quran, as ever, teaches us a better way: -

“Believers, no one group of men should deride another, who may after all be better than them; no one group of women should deride another, who may after all be better than them; do not speak ill of one another; do not use offensive terms for one another. How bad it is to be called a mischief-maker after accepting faith! Those who do net repent of this behaviour are evildoers”.
Surah al-Hujraat, Verse 11.

If we find others who have spiritual shortcomings, who behave in contradiction to their faith, who to our understanding are misguided or heretic, than this should distress us. “Love for your brother what you love for yourself” – as our Prophet (peace be upon him) taught. We should approach the topic with mercy, compassion and above all, humility. If, like me, you find that sometimes that those feelings of superiority and pleasure at discussing the faults of others returns, then follow another piece of advice from our Beloved (peace be upon him) – “speak good or remain silent”.

Hadith References:
“Love for your brother…” – Bukhari 13
“speak good…” – Nawawi 15

8 Tips for the Muslim Student

So you’re going to University…

September is a great time - you get to see all the college students eagerly preparing for their taste of university life. You also see life flow back into the student parts of town which felt eerily quiet during the summer months.

Whether you’re a fresher or an old schooler returning back – the academic year is full of opportunity. So here are few quick bits of wisdom I’ve inherited from others.

1) Thank God

Gratitude is at the very heart of faith, so thanks for the blessing of having reached higher education. The very moment you enrol, you’ve become one of the very blessed few who have ever had the opportunity. And in the words of Spiderman’s uncle, ‘with great power comes great responsibility’, so be prepared to thank God by serving his creation.

2) Join the Islamic Society

The Islamic Society is a fantastic and wonderful opportunity. It is one of the best things about university life. It will help you make friends, show you around, give you wonderful social activities and help you keep in touch with your spiritual heart which can be so easily neglected in the intense speed of uni life. “But my ISoc is dull, small and barely does anything” I hear you say. Well that’s just a perfect opportunity to join your ISoc committee and give it some life. Why? Because there is only one thing better than joining the ISoc, and that’s being part of the core committee. It will give you amazing life skills, amazing memories, and let you be part of something that is in the service of God.

The ISoc isn’t a ‘Muslim bubble’ thing, or at least it shouldn’t be. For me, the ISoc was in fact a gateway to meeting people of different faiths, and none (we had lots of fun with the Atheist and Agnostic Society during my first year). Through the ISoc I met people of various backgrounds who attended ISoc social outings, inter-society events and so on. Rather than causing isolation, the ISoc helped me make diverse friendships from different faiths who I otherwise would not have met.

3) Get Yourself a Quran

Both Arabic and English. Maybe you’ve packed one already, if not, steal (I mean borrow) one from the local mosque. Fork out a few quid and buy an English copy (I recommend Abdul-Haleem’s translation). The Quran is light. In Arabic, its recitation is healing and comfort for the soul. In English, its words are wisdom and knowledge. Consume it in both forms. The Prophet (peace be upon him) described the Quran as gardens to delight in. You might go for weeks or months and never glance towards it. But there is always a time when you need to walk in the shade of God, illuminate yourself in his light and enjoy the serenity and fresh gardens of the Quran. Keep it handy. There is a world of knowledge and wisdom contained within its few pages.

4) Education does not equal lectures.

Not to get too romantic and nostalgic, but once upon a time the words learned and educated didn’t mean a degree or well paid job. It meant refinement of character, wisdom, moderation in speech and behaviour, it meant civility and etiquette (by etiquette I mean adab, not eating with the right spoon). Unfortunately, society has been moving towards a duller, more empty and very Cartesian view of the world. Universities have become less places of education and more commercial. But that shouldn’t stop you from getting a real education.

Henry Rutgers once said “don’t let your studies interfere with your education”. I have no idea who Henry Rutgers is, but he’s speaking sense.

Get an education at university. That means meeting people, organising events, going to debates, involving yourself in the thick and thin of campus life. Personally, I learnt a lot more out of lectures than in them. My lectures taught me theories and ideas and academic debates. My ISoc and extra activities taught me patience, determination, hardwork, kindess, concern for others, not to mention event management, leadership skills, working under a very very tight deadline, marketing, multitasking, the practicalities of catering for 300 odd people. With both my university lectures and my ISoc experience under my belt, I felt I left university a more rounded and more whole individual. Others I know feel the same. So get an education in university, but know that an education means more than understanding the word Catersian.

5) Bit by Bit

The Prophet Muhammad (peace be upon him) said “God loves the deeds done often, even though they might be small”. Importance advice with regards to ones good deeds, but vital if you plan on passing your examinations. Writing an essay in a few days is never a good idea, nor is trying to cram in the final hours before an exam. When it comes to learning, bit by bit is really the key. Don’t get over-excited read three books in the first week, attend every lecture, seminar, and the whole host of non-compulsory extras offered through the week while keeping intricate well-filed notes with labels and highlighted key sections. Why? Because as anyone who has spent more than 3 months in university will tell you, it doesn’t work. Inevitably you will burn out, worst case scenario, stop trying at all. Instead, get into the habit of doing a bit every day. Even in the ridiculously long holidays. Freshers are always is amazed by the free time offered by university – use it well.

6) Parents

Whether you’re living at home or living away, don’t ever forget your responsibility to your parents. You’re not a teenager or a child, you’re an adult and you have a responsibility to your mother and father.

7) Prayer, Dhikr and a halaqa or two.

Maintaining your spiritual side can be daunting while at university. Most universities are secular, so while your brain is given all the critical refinement it needs your heart is considered simply an organ for pumping blood around your body. Keep your heart alive with some dhikr every day (something small you can do daily easily, make sure there is some salawat in there somewhere). Try your best to do your prayers. If you pray already, keep it up. If you don’t pray, maybe start getting into the habit of praying now. One or two a day and build it up. And make sure you go to a halaqa. Most ISocs hold one, if not, a local mosque should Find a good scholar that you click with, and a topic you feel you’ll enjoy and benefit from. Spiritual knowledge is vital to growing as a person.

8) Have Principles and a Plan

I’ve seen some terrible stuff at university. I’m not talking about binge drinking or the rugby team hazing (the latter being particularly traumatic… I hope I never see an ‘elephant walk’ again in my life), but people who have lost themselves while at university. Know your priorities and know your principles. If you don’t know, this is a perfect time to find out. Few things are as disheartening as seeing someone full of life and potential become apathetic and aimless. Or worse still, replace their once noble and lofty aspirations (end poverty, save the world etc…) with the mundane and self-serving. We all know the hadith that “actions are by intentions”, well remember that this also means that great actions require equally great intentions.

I hope these 8 points are somewhat useful. I'll end with a brief piece of advice someone shared with me during my first year - "a day in which you don't grow closer to Allah is a day wasted".

6 things about the #UKRiots

1. Crime is crime
As dramatic and interesting as a riot sounds, the terms only obscured the nature of the actions. Rioting and looting is simply another way of saying vandalism and theft. Obscuring the language however meant that rioting was sometimes used interchangeably with ‘demonstrating’ and ‘protesting’. These crimes were not political protests.

2. But even crime has causes.
There has been some tension in media analysis, especially from the left, in how to describe the rioters. In one sense, the rioters were certainly criminals causing unimaginable amounts of damage to local communities, they were thugs attacking people on the street and responsible for at least four deaths on the streets of the UK. On the other hand, commentators felt the need to locate the actions of the rioters in a wider political and social context. Is this about cuts? Is this about an ostracised community?

Well crime is crime, but even crime has causes. To say why one man killed another for example, does not undermine the crime itself. In the same way, we shouldn’t be shy about discussing what caused thousands of individuals to destroy and steal so much in their own towns and cities.

Poverty, social exclusion, broken-families... all these things no doubt have a part to play.

3. Justice and Mercy, not Justice and Vengeance.
There is an old Islamic axiom, that justice should be carried out with the objective of mercy. Yet it is human to desire justice for vengeance. After rioters quite literally pillaged through the streets of London, Birmingham and elsewhere – there were calls for more harsh punishments to be given out.

These include calls for the families of rioters to be evicted from their homes and an e-petition for rioters to lose their benefits.

This is a clear example of the very worst kind of ‘justice’. Justice here is not about righting what is wrong with the objective of compassion. It is giving about punishing simply for the sake of punishing. How will it help the 15 year old child involved in the riots to become a better individual by having him and his family kicked onto the streets?

And if the family of a rioter are on benefits (and not all of the rioters were, lest we descend into stereotypes about the poor being criminals); how will it help any of them to improve their situation, educate their child, and become productive members of society by losing their benefits?

Justice with the objective of vengeance is not justice at all, and the 100,000+ who signed the petition should be ashamed of themselves.

4. Call in the army, bring out the water cannons, load up the rubber bullets, where are the smoke grenades!?
A bizarre numbers of calls were made during the riots for increasingly harsh and tyrannical methods of policing to take place.

Lets make this clear – if you want stop riots, you need more police officers to uphold the law.

Our army and its involvement in wars in Iraq, Afghanistan and increasingly worrying UN presence in Libya cost the United Kingdom nearly £1billion a week. This is many many many times what we spend on officers. The police budget is roughly £9 billion annually and due to be cut significantly. We can do with fewer soldiers and more police officers any day of the week.

Now, as if the protests in Tunisa, Egypt, Syria, Libya and elsewhere were not enough to teach us – there are times when people need to protest and stand up against government.

There is a long tradition of protesting in the UK. But protests have been increasingly subject to aggressive and heavy-handed police tactics. The kettling that took place during the student protests last year are still fresh in my memory.

If the public calls for water cannons, rubber bullets and the like to be used for policing the streets during the riots today, then in all likelihood they will be used again in the future.

Yes, the rioters were criminals. No doubt about it.

But if next week 2 million Brits took to the streets of London to protest against the government like they did for the Iraq War in 2003. And instead of returning home after the protest, decided to camp down aorund Downing Street like the Egyptians did to Tahrir Square. Well then those 2 million Brits have become criminals, and subject to the same heavy handed tactics.

Call in the water cannons, the rubber bullets, the army!? Let's hope Britain never goes down that route.

NB: A better idea suggested by a friend however was to use ink stained paintball guns (they type of ink they use for elections that doesn’t rub off skin for a few days). Surely being publically recognisable would make them think twice, as well as making it much easier to trace rioters.

5. Don’t blame social media.
Cameron has indicated tougher measures on social media after rioters used the Blackberry Messenger Service to organise the riots.

Mr Cameron I hope realises riots took place in Britain well before the blackberry was ever used for emails and when twitter was simply the noise birds made.

Our liberty to use the internet should not be impinged upon by the government on such a paltry excuse.

6. The Positive Side
The riots were terrible, and a wake up call about the situation and morality of a large segment of our society who have no concern about upright behaviour and are willing to steal, damage and as we have seen, hurt others with little hesitation.

Yet, while rioters destroyed the streets during the nights, others spent their free time tidying up the mess the next day. Movements to clean the streets took place wherever there were riots, organised through Facebook and Twitter – they were a stark reminder that there are still plenty of people with social responsibility and solid moral standing.

Let’s not forget either the amazing scenes of community solidarity. Across London and Birmingham, while some youths were out rioting, other youths were protecting their streets from the rioters.

We were introduced us to Tariq Jahan, a man who displayed exemplary strength and compassion after his son and two others were killed protecting their community during the riots. In the month of Ramadan, the three boys opened their fast at sunset and then made their way to the local mosque for the tarawih prayers. After they finished, they along with dozens of others stood sentry outside the streets of their community conscious that rioters were being pushed out of the Birmingham city centre and into the suburbs. They were killed by a speeding car that seemed to drive straight for them, mounting the pavement to collide with the three. The family no doubt have suffered an immense loss. Yet they died in a holy month, after being engaged in prayer, in defence of their neighbours and friends. Few can hope to meet God with a more noble death.

All these should serve as reminders that despite the riots showing us a worrying underbelly of the today’s youth, there are still plenty of things to give us hope.

Mourning

Human life demands dignity. It is the basis upon which almost all ethical traditions (religious or otherwise) are based upon. Life must be respected, given honour, and in turn, death too must be given its due - respect and honour.

Some deaths hurt us more than others, some deaths reach us at our very core. The loss of a parent, sibling or child is immeasurable. The Quranic statement that killing a single human being is akin to "killing all mankind" (5:32) is due to the value of that person to their family and friends; for a mother who has lost her child, none of the 6 billion plus human beings on earth can fill the void that was left by their son or daughter.

However, sometimes in death all we see is opportunity. Death becomes sanitised and we forget the pain and suffering it causes.

With regard to the terrorist attack in Norway - there is much to be said. Much to be said about the news corporations that covered it, the analysts that spoke about it, the reaction afterwards. Indeed there is also a lot to be said about the killer himself and his affiliations.

But I strongly feel that it can wait. What needs to be said can wait. The tradegy is barely a day old and already analysts and individuals are feasting upon it for their own purposes. For every child that was killed, there is a grieving parent whose life has been completely demolished. A moment of mourning needs be observed.

Likewise is the unfortunate trend of sanctimonious mourning. With the death of the celebrity Amy Winehouse - some feel outraged that a celebrity should be mourned when there are dead in Norway. Others comment that why should Norway be mourned while there is famine in East Africa. This feels to me disrespectful to all deaths involved. It is as if we completely forget the value of a human life, and have lost sense of what it means to truly mourn.

Death is the most human of all experiences, and touches all - religious and otherwise - as being the cusp of the very unknown. Analysis and post-analysis can wait a few moments; while we remember and respect the value of human life and afford it the dignity it deserves.

The Life of Muhammad: Mixed Reactions

From what I gather from my non-Muslim friends on Twitter, Facebook and face-to-face interactions – all are very much enjoying the BBC’s Life of Muhammad documentary.

From what I gather from my Muslim friends on Twitter, Facebook and face-to-face interactions – all are very much disappointed at the BBC’s Life of Muhammad documentary.

It is wonderful to have a generally sympathetic portrayal of the Prophet Muhammad on national TV in a prime-time slot. A great opportunity to share the man and message so close to the heart of billions of Muslims.

Yet it still isn't quite right. Several things just fail to hit the mark.

The first is its insistence on linking modern day events with the biography. Yes, the Satanic Verses, 9/11 and the Israel-Palestine conflict are all important issues regarding Muslims today. But you can’t miss out 1400 years of history. Quite obviously the Israel-Palestine conflict has more to do with the millions of Palestinian refugees that lost their homes and land upon the creation of the state of Israel in 1948 than al-Israa wal-Miraaj (the Prophet's journey to Jerusalem and beyond). Something that isn’t conveyed in the documentary.

An older American documentary, Muhammed: Legacy of a Prophet did the same thing. But instead of contextualising the life of the Prophet with 9/11 or such, it used the day to day lives of modern Muslims – doctors, lawyers and so on. To hear from Muslims about how a specific event in the life of the Prophet resonated with them, or made them who they are felt more intimate and more meaningful. It also made a lot more sense then trying to link complex global issues to a single incident from the life of the Prophet.

The next issue is the choice of commentators. One commentator was Robert Spencer, a very well known anti-Islam commentator who founded and runs the website Jihad Watch. To give you a sense of Jihad Watch’s paranoia – it accuses a dodgy kebab shop in Cardiff of being al-Qaeda trained terrorists. Like seriously, click the link, they actually say it! And this guy is a commentator on the show? Bizarre. The line up also includes Nonie Dariwsh, Director of Former Muslims United. An ex-Muslim was given more speaking time on the Prophet Muhammad than Tariq Ramadan, a prominent Muslim scholar.

I can totally understand the need for impartial and unbiased (if such a thing exists) commentators, in the form of academics and experts – but how can Robert Spencer and Nonie Darwish be justified?

A final issue that bugs me is choice of content. You have 23 years during which the Prophet Muhammad was active as a preacher and reformer of society. In a documentary of three hours, there is naturally a need to highlight certain important incidents; so no one expects everything to be covered.

But for many Muslims, this documentary misses out a lot of the important stuff. Important first in understanding who was Muhammad, and important in understanding who are Muslims.

For example, the suffering and persecution faced by the Prophet in Makkah is mentioned only in passing. Yet this shaped so much of the Prophet’s experiences, and is such an important aspect of the Prophetic story for Muslims. In the face of torture and punishment, all the early Muslims stood steadfast in their faith, adhering to the Quranic injunction of ‘sabr’, patience. To overlook this is to miss the foundation of the Prophetic biography.

Another aspect I was looking forward to in the second part of the documentary, that was barely mentioned, was how the Prophet united the tribes of Madinah. So much of the Islamic understandings of unity, brotherhood (of humanity and Muslims), sacrifice, asceticism and so on stem from the importance of Madinah, yet it was barely looked at.

Instead the documentary tends to focus on the controversial. When discussing Makkah and the Constitution of Madinah, the documentary is keen to mention historians who argue both didn't even exist. When it comes to the controversial issues however, the Banu Quraizah for example, the documentary seems less concerned with historical debate and is content to accept a single narrative around the issue.

Finally, a documentary that tries to look at the life of the Prophet but that omits his relationship to God will always fall short. Even from a critical, atheist position; his relationship to God is paramount to understanding the Prophet. Karen Armstrong is the one commentator who reminds us of this. She understands how central it is to the story.

Overall, it still feels like this documentary is struggling to break free of Western Orientalism. The issues it focuses on, the way the Prophet is presented, the questions asked; they all mimic previous Orientalist studies of the Prophet.

Yet ultimately, I have to remind myself and perhaps other Muslims that this documentary is step in the right direction. So little knowledge exists in the public realm about the Prophet Muhammad, that anything is better than nothing.

Islamism: What are you talking about?

There is one word that has become increasingly popular in media, political and academic discourse of late – Islamism.

No other words however annoy me as much.The word is redundant. It can mean absolutely anything.

In media and political discourse – Islamism is pretty much synonymous with “bad Muslim” – the evil, extremist, terrorist, ‘fanatic in the attic’ Muslim; more often than not, it is used as a slur.

In more refined quarters, it is used to refer to the Muslim Brotherhood and groups inspired by it, or used as an equivalent to the equally pointless term ‘political Islam’.

The fallacy of Islamism is perhaps best demonstrated by Wikipedia, which hosts no less than nine definitions.

At its mean – a word should convey some shared understanding to allow communication of ideas between people. Islamism does not fulfil this criterion.

If Islamism is the philosophy and ideas of the Muslim Brotherhood, then it needs to be restricted to this and not diluted by refering to a host of other groups with sometimes radically different beliefs than the Brotherhood (for example, Saudi Arabian Salifiyyah are often referred to as Islamist despite stark differences).

If Islamism is to refer to ‘political Islam’ then this should be done with integrity and intellectual honesty. ‘Political Islam’ can not be considered a new movement (as if Islam has made no political claims prior to the twentieth century). Nor can it be restricted to describe only one end of the political spectrum. To be sincere in this definition then, we must also describe British Muslims for Secular Democracy as Islamists.

Finally, if Islamism is to refer to the bogeymen of Islam as it is often in the media and even our Prime Minister, then we must have an honest conversation about what ‘Islamism’ is and what makes it a problem. It is unacceptable to bandy about Islamism as a slur and an insult with no further thought, simply replacing Marxist/Marxism as the new threat to modern society.

Ultimately, I think academia, the media and polity would do better to abandon the word altogether – though I welcome someone to prove me wrong.

Time for the truth about Terrorism

The government is soon to present and release its new counter-terrorism PREVENT policies, headed by Theresa May.

Early signs seem to indicate that the government is yet to face the clear and obvious truth about what it deems to be ‘violent extremism’.

It still seeks to place it as being a religious problem (thus terming it ‘religious extremism’).

Sloppy language is employed about the motivations of terrorists – ‘they hate our way of life’, ‘they hate our freedoms’ claim politicians and pundits.

Focus is repeatedly put on the Muslim community for not doing enough to tackle extremism. The government asks academics and doctors to spy on their students and patients.

Millions of pounds of funding has been thrown carelessly at tackling extremism, giving rise to a anti-terrorist industry with self-proclaimed experts awarding themselves £80,000 salaries and creating a competitive environment where each organisation decries the other in attempts to get a bigger share of the pie.

All this because the government refuses to acknowledge the most basic and obvious fact about terrorism. Something that is clear and common knowledge to not only the Muslim community, but to MI5 bosses and CIA advisors. Yet the government (whether Labour or Conservative, Bush or Obama) refuses to accept the evident truth.

Terrorism (itself a messy ill-defined word) is the result of, motivated by, and seeks to end, Western imperialism. Terrorist groups only make sense as anti-colonialist movements.

It is not a religious movement, but it articulates itself in the dominant social medium of religion. Terrorism, which I prefer to call theologically justified political violence, is just that. It is political violence, its aim is to achieve a political result. It is not born out of a religious belief, but uses religion to justify itself in a social context where all claims, to be taken seriously, must be religious.

In the recent Arab Spring, the double standards of the governments of Britain and the USA were made clear. While hundreds of thousands took to the streets of Egypt against Mubarak, the USA was shamefaced about its $3,000,000,000 annual funding to the Egyptian Army which killed Egyptian protestors.

In Libya, Britain suddenly switches sides to support the revolutionaries fighting against Gaddafi. Gaddafi’s forces meanwhile use military equipment sold to them by Britain against its own people.

This is in a wider context of military occupation of Iraq and Afghanistan, in bloody wars that 'raised [the] terror threat' rather than reducing it.

To begin tackling the threat faced by extremists in earnest, the British government, Theresa May, David Cameron and like must all own up to the cause of terrorism. It is perhaps best said in the words of Michael Scheuer, former head of the CIA's Bin Laden Unit: -

Mr Scheuer said: "We are being attacked in the west and we will continue to be attacked in the west as long as we are in Afghanistan, as long as we support the Israelis, as long as we protect the Saudi police state.

In the rhetoric of our enemies there is very little, if anything, about attacking us for how we live or how we think or how we act in our own country.

It is about intervention, it is about being in the Arab Peninsula and it has nothing to do with these cultural things."