Citizen Khan: A Step Backwards

 The BBC recently aired its latest sitcom, Citizen Khan, centered around the exploits of Mr Khan, a Birmingham based Pakistani Muslim ‘community leader’. I’ve seen snippets of the character (played by Adil Ray) in sketches and comedy shorts available online, as such I didn’t have high expectations for the show.

Having seen the first episode, many of my fears have been realised. The show is at best an unfunny, dated comedy. At worst, it propagates dangerous and divisive narratives about Muslim and migrant communities in the UK.

To get a sense of why I find Citizen Khan problematic, its best to begin with sub-culture comedy in the mainstream done best. The fantastic Goodness Gracious Me.

The acclaimed ‘Going Out For an English’ skit, voted as one of the greatest comedy sketches in history, is not only funny but challenging and subversive. The sketch holds up a mirror to society. It reminds the viewer racism is not about the colour of skin but about power (or lack thereof) and privilege. It says something about the world we live in, and is also a catalyst for change – comedy genius in the truest sense.

Compare this to the comedy in Citizen Khan. What narratives and ideas does it propagate? The main character is a greedy and stingy (a recycled anti-semitic stereotype often applied to the British Asians). The mother is more concerned with ‘shame’ than the well-being of her children, an unfounded but oft-repeated generalisation of British South Asians. The youngest daughter lives a double-life, religious on the exterior but literally unveiling out of sight of her parents to reveal her ‘true’ self. This one character reinforces the notion that all Muslim women who veil to do, to some extent, against their own will.

The only straight-man in the show is a white British convert to Islam. This may appear as an innocent foil to Mr Khan’s quirks, but it is also a statement that British Muslims are ultimately so different that a British white man is the only way to bridge that gap.

Goodness Gracious Me constantly reminded the viewer of the difficulty of negotiating identity for British Asians. Whether the ‘everything is Indian’ sketch, or the repeated attempts of the Coopers to assimilate wholesale in a perception of middle-class British culture or the tensions in cross-generational understanding of faith, the show never provided a simple answer. It recognised that identity is fluid, changing, individual and most importantly, multi-layered.

Compare once again to Citizen Khan. There is no subtlety here. He is Pakistani, he adorns his car and home with Pakistani flags, and refers to himself on numerous occasions as Pakistani. It repeats the right-wing assertion that migrant communities refuse to integrate, hold their allegiance to foreign countries and are never more than transient visitors to Britain. As the comedy is focused on Muslims, this assertion is even more out of context considering the majority of British Muslims were born in the UK.

One positive of the show is that it avoided the terrorist stereotypes (although Chris Morris proved that this too can be tackled with comedy). 

Yet with such great British Muslim comedians out there such as Hamza Arshad and Imran Khan, it’s disheartening to see comedy take such a step back with Citizen Khan.

NB: Please take the time to visit On Religion - a new magazine (hard copy and online) on faith, religion and society.

 

The Lost Art of Storytelling

First things first, Ramadan Mubarak!

Ramadan is a month of many things - fasting, charity, prayer and more. It is a month of forgiveness, change and reflection. It's also a month of stories.

After a long day of fasting and the refreshing and thirst-quenching iftaar meal; Muslims the world over prepare to go to the evening prayers at the mosque. Following the regular Isha prayer, an extra set of congregational prayers follow.

At some mosques, these prayers will - throughout Ramadan - complete a recitation of the whole Quran. Others will choose specific verses on a particular theme to recite. The Quran is full of many things, and stories are abundant. The stories of Prophets, of the pious and villainous, of past nations and forgotten histories.

For an hour, sometimes more, believers lose themselves in remembrance of God through these stories. I feel justified therefore to call Ramadan a month of stories.

Which takes me to the topic of this post.

Now, a lot of the following is based on second hand knowledge. As I understand, many channels in the Middle East produce high-budget TV shows for Ramadan - as it is a prime viewing month. Often these have a religious theme, sometimes based around the Seerah (life of the Prophet) and subsequent companions. If you've ever watched The Message, you'll get a feel for the genre of historic epic these shows fall into. Controversially, the latest high budget show is based on Omar ibn al-Khattab. This is controversial as Omar ibn al-Khattab is one of the closest companions of the Prophet, and Islam being an aniconistic tradition has objections with the pictoral representation of religious leaders. The notion of actors portraying these key figures has also generally fallen into the same taboo. Nonetheless, the new series on Omar ibn al-Khattab has had approval from a number of eminent scholars whose integrity and knowledge is beyond question.

My gripe is not with the validity of representing key figures, but with the debasement of storytelling.

I am disappointed that storytelling has devolved into something that has so much emphasis on the visual. There is absolutely no substitute, in my opinion, of the power of the oral story. It can be told by a single person but its possibilites are many as each listener receives, understands and transforms it with their imagination into something unique and deeply personal.

This isn't to say Hollywood blockbusters with huge budgets that deliver the visual image to the viewer directly are without merit. They're enjoyable, fun, and an art form.

However, the wisdom of not representing the Prophets and their companions visually in my opinion is to allow the individual to form a direct (spiritual) relationship with the individual. As a child, being told stories of the Prophet Muhammad formed my impression of him. It created within a desire to know him more, to know him better. I can never imagine his face, I couldn't begin to. But I know his character, his speech, his behaviour. I know that if I were to meet him one day, he would greet me with both hands and a warm embrace. He would give me his attention fully, a bright smile on his face and an eagerness to talk to me. I know this because this was how every person who had met him described their meeting with the Prophet.

God forbid one day a TV channel decides to cast an actor for the role the Prophet, and my kids grow up imagining the face and mannerisms of a thespian instead of knowing the Prophet through his character.

There is a flip side of course - television series and movies allow the story of Islam and the life of Prophet and other key Muslims to reach a wider audience. Clearly, this is true.

But is there only one way to create a television series or movie? The Message showed that it could be done differently. It wasn't without its faults, but it tried to develop a new storytelling technique.

Great movies with good stories do not need big budgets. The most gripping movie I've ever seen is called The Man From Earth. Pretty much the whole movie is set in a living room with a handful of actors. Yet the story it tells is immense, and it tells the story in such a way that the imagination is allowed to run wild. The story spans aeons and is epic in its breadth. I would in fact recommend you download it online and watch (completely legally, the director of the movie welcomed it being spread online).

During my undergraduate days, while in the Islamic Society on campus, we decided to tell the biography of the Prophet Muhammad as part of Islam Awareness Week. With the guidance of a visionary director and an amazingly talented stage director, the ISoc put on a two hour play based on the Prophethood of Muhammad. And yes of course, not a single actor portrayed the Prophet or a companion of the Prophet, yet the story was still told and told well. It is possible.

With a bit of consideration and thought, and a whole lot of creativity, I truly believe that the stories Muslims hold dear can be told while still respecting the sacredness of the figures we esteem.

The Value of Art

I'm currently knee-deep in reading for my PhD literature review. Most of the time the words pass by me, but now and again I come across a sentiment so profound I have to share it.

The below are the words of Tim Winter, also known as Shaykh Abdal-Hakim Murad, of Cambridge University.

He speaks about the sociological emphasis put upon the theological reality of what it means to be a Muslim, but in doing so, shared the following thought: -

"[Some argue that] Beauty must wait; because da'wah, the Mission, is more urgent. An odd logic to premodern believers, who assumed that every summons to the Real must be beautiful, and that nothing transforms a society or an individual soul more deeply than a great work of art, a building, a poem, or the serenity of a saint."

Unfortunately is has become a common belief amongst some Muslims that the sciences are of value, important and to be treasured, but study of the arts (of any form) is useless, pointless and not ilm an-nafia or beneficial knowledge.

A trend to be seen in contemporary da'wah too, where heavy emphasis is laid upon the 'scientific proof' and 'rational arguments' but little such consideration is given to the importance of beauty in calling to The Most Beautiful.

In general, I think Muslims would do well to remember the priorities of the 'premodern believers'.

The Forgotten Revival

Opening of Peel Street Mosque

For those familiar with the history of Wales, the phrase 'Welsh Revival' of 1904-1905 evokes very poweful images.

It describes an era of intense religious fervour amongst Welsh Christian communities. The revival began with smaller movements in towns such as Ammanford but soon spread until all came to a climax in 1904 as key preachers, notably Evan Roberts, went on tours across Wales. Roberts and others spoke powerfully about the importance of repenting all sin, publically professing their faith in Christ and opening oneself to the transformative power of the Holy Spirit. It is estimated that over 100,000 converts were received during the period of a single year into Welsh churches, including greater religosity and piety among pre-existing congregations.

The Welsh Revival was an important part of Welsh history and takes it takes its place in a backdrop of other Christian revivals in Britain and Europe during the ninteenth and twentieth century.

There is however a forgotten revival, one that is not included in the history books but still shaped the future direction of Wales powerfully.

It is however an Islamic Revival, that swept across South Wales during the 1930s-40s. It was led by a single man, Abdullah Ali al-Hakimi, and its influence is still important today.

Cardiff during this era was a bustling port city, one of the largest in the UK. The first million pound cheque in the world was written in Cardiff's Coal Exchange, evidence the the size and importance of the port. Thousands of Muslims working on ships found themselves in Cardiff, sometimes for short stays and sometimes for longer. They would be in between employment on ships - usually as firemen. Some decided to abandon the difficult life at sea and make a home in Cardiff. Most of these Muslims lived in the Docks area which became known as Tiger Bay. They came from diverse regions of the world, Somalis, Indians and Malays. By far however the largest contingent came from Yemen, specifically the Aden.

The adherence of these men to their faith however was something that concerned the religious leaders of the time, and so Shaykh Ahmed ibn Mustafa al-Alawi sent his student Shaykh Abdullah Ali al-Hakimi, a Yemeni scholar, to Britain to address the issue.

In the space of a few short years, Abdullah Ali al-Hakimi successfully transformed the local Muslim community in Cardiff (and to a certain extent, South Shields, Liverpool and Hull). He established a mosque at Peel Street (perhaps the first in Wales), regular Quran study classes for children and adults alike, created a number of welfare services for the local community and he negotiated the establishment of the Wales' first Muslim burial site in Ely - something the Muslim community in South Wales still benefits from.

Al-Hakimi's work also extended to the wider community. He had a close relationship with politicians, the media and local leaders from other faiths, holding annual dinners where he would bring them all together. His diplomatic success is demonstrated by the attendance of the Mayor of Cardiff at the re-opening of Peel Street mosque after it was destroyed in the Blitz of World War 2.

Kevin Little, a social scientist, carried out a survey of Loudon Square in 1944, a key area in Tiger Bay. He describes the Muslim community below: -

“Mention should be made again of the strong body of Islamic faith. The adherents of this creed not only carry out their religious and ritualistic obligations with more fervour than the rest of the community, but are correspondingly surer both of their creed and of themselves. The various prohibitions enjoined by the prophet are on the whole rigorously observed, as are Ramadan and other fasts and festivals. In the celebration of the latter, ritual dress is worn by a large number of the Arabs and other Moslems”

This description is one that stands in contrast to the Muslim community prior to the arrrival of al-Hakimi. There is much more detail still needed about his life and works, and how his influence still survives in Cardiff today.

I hope that through my PhD I can discover more about the man and mission of Abdullah Ali al-Hakimi, the leader of an Islamic Welsh Revival.

PS: If anyone has any information about al-Hakimi, photos, stories or even hearsay, I would very much appreciate it if you could contact me : - sope2c @ bangor.ac.uk

Imam Bashing

An interesting article caught my eye today, covered by the Daily Mail and The Times (behind a paywall) regarding comments made by Ahtsham Ali, an advisor to the Prison Service.

The article contend that Imams, poorly trained, out of touch and incompetent are causing young Muslim men to turn to crime.

I have great respect of Ahtsham Ali, both in his role as advisor to the Prison Service and his work with the Islamic Society of Britain. I do however consider his comments ill-judged.

To be an Imam in Britain today is perhaps one of the most challenging careers an individual can embark upon.

Consider first that the role of the Imam has changed dramatically in recent years. In countries such as Pakistan and Bangladesh, the Imam's duties are to lead the prayers, deliver the sermon, teach basic Arabic and perform a small number of rituals.

In Britain, for a few reasons, the Imam's responsibilities are larger and greater than ever before. From the religious perspective, they are expected to fulfill roles usually occupied by professionals in other spheres. Thus the Imam must now be aalim (scholar), mufti (judge) and da'ee (preacher) all at once. They must provide pastoral support to their congregation, not only perform marriage and divorce cermonies but offer counselling and therapy. If only it ended there - as the Imam must also be a youth worker. Engaging with the young, able to understand and provide guidance on the issues they face.

And if this wasn't enough, increasingly the Imam must now also be the external representative of the Muslim community. They must meet with other religious leaders (both Muslim and from other traditions), attend public meetings and local council consultations.

And if this didn't seem daunting enough, there is the burden of admin work. Ensuring the day to day running of the mosque continues. Opening and closing the mosque, enusring parking doesn't get out of control, managing accounts and expenditure.

When interviewing an Imam for one of my Masters degree assignments, the Imam shared how he often found jobs for unemployed members of his congregation and helped them apply for it. A second Imam told me how he would walk the streets near his mosque on bonfire night to ensure none of the local Muslim children set off any fireworks.

Challenging job by any standards. Add to this the fact that most Imams get paid less than the cashiers at Tesco, and yes, you have a serious challenge on your hands.

This is why I am never happy to see what can only be described as 'Imam bashing'. Sometimes it is a careless comment in a conversation, other times, such as now, it is on a national newspaper.

Imams and the institutions that educate them are responding to the new challenges of religious leadership in Britain.

British Dar al-Ulooms (Houses of Learning) are establishing relationships with higher education bodies to ensure a holistic and accredited educational experience, turning them into fully fledged theological colleges.

Initatives such as the Cambridge Muslim College, brainchild of Timothy Winters (aka Abdul Hakim Murad) offers Imams a Masters degree in what can be described as Islamic contextual theology.

The Dars i Nizaami (perhaps one of the most widely-used syllabi for Imams) is being updated with modules on counselling, youth work and pastoral care.

Also, projects run by the Muslim Council of Britain and the Muslim Council of Wales deliver leadership, management and organisational skills to Imams to assist them in their duties.

I do not ignore the fact there are Imams out their unfit for their positions, sometimes with absolutely zero Islamic education. Yet are these prevalent enough to qualify blanket statements on our Imams?

I am humbled by the tireless efforts of many Imams in Britain who dedicate themselves to a career which is challenging, poorly paid and often attracts scorn and criticism. We are blessed that they commit themselves to their duty not for public gratitude but for the pleasure of God.

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".