Thursday, 10 January 2008
BBC Radio Scotland, Thought for the Day by Amanullah De Sondy
Thursday 10th January 2008
We all know the etiquettes of eating? Don’t we? Well, that’s what I thought, until I read that an independent school in Brighton was teaching its pupil’s which cutlery to use and whether to remove their jackets at dinner. The headmaster said exams are not the only part of preparation for adult life.
This has set me thinking about the practicalities of knowledge. In the Islamic tradition there are many teachings on the issue of eating and drinking. Eat small mouthfuls, drink slowly, try to finish all the food on the plate, give thanks before and after the meal, are just some of the traditions that I, as a Muslim, have grown up with. These were traditions that I never really read about in any textbook but I learnt just by sitting with family and friends.
In one prophetic tradition it’s stated that there are three ways to truly know someone, by living with them, eating with them or having any kind of financial transaction with them. These three activities have the ability to bring out the best or the worst in some body. Isn’t it true to say, that when we eat with someone, we can quickly determine a lot about their character?
Food for thought I hear you say, food for me brings many a culture together. It is one thing that crosses boundaries between us. Food is a way of understanding and learning about differences. On a recent visit to Israel, I sat between a Palestinian and an Israeli, who argued that the chickpeas based fried balls we were eating, better known as the 'Falafel', belonged exclusively to their community. A hesitant smile came to their faces when I asked if it was possible to share the ‘falafel’, in the same way that the holy land could be shared.
In the words of Voltair, ‘Nothing would be more tiresome than eating and drinking if God had not made them a pleasure as well as a necessity’. And so I am left wondering, if the simple act of eating together, can accomplish, more than just empty stomachs.
Tuesday, 8 January 2008
I am sickened to read some of the ugly media reports which try to present Bilawal Bhutto as some crazy boy who has lost himself in a sea of debauchery. Just today the BBC has reported that Bilawal has asked the media to respect his privacy as he returns back to his studies at Oxford University.
I read with shock the article in the Mail on Sunday titled 'Free alcohol, hangovers, bisexual friends and a girl called Boozie Suzie ... inside the student life of Bilawal Bhutto Zardari'. What exactly was the aim of such an article? Then there were those pictures of Bilawal that surfaced from a 'facebook' profile (the social networking site) showing him dressed up as the devil (quite funny actually, I think his make up wasn't quite right though!). Not sure if they were authentic either but surely the boy has a right to have some fun and most of all privacy? There is quite a funny Islamic tradition that says that if you find someone spying through a keyhole you have the right to poke their eye out! I don't condone such behavior of course! I find it sad that Muslims (and non Muslims) have revealed these pictures as some form of cardinal sin on the part of Bilawal, reducing Islam and Muslims back to their reclusive, sad and sombre state which in my view is contrary to the fun and colorful way in which Islam must be experienced. Would the media please make up its mind on Islam and Muslims, either you want us to be sad, boring, vulnerable to extremist thoughts or fun, creative and progressive, I would hope you all shouted the latter!
I guess it comes with the territory of politics that every politician opens their lives to media scrutiny but I think this is totally ridiculous. The personal life of any politician must be a personal matter and the media must respect this. But I am surprised that It is not only the media who have commented on Bilawal's lifestyle but some Muslim leaders up and down the country (even in Scotland) have been using such media stories to ridicule and dismiss the position of Bilawal Bhutto. Let us not forget that this is a young boy who has just lost his mother, are we as Muslims so stone hearted that even when someone is down we continue to kick?
As for the way that Bilawal was elected to the position of chairperson of the Pakistan Peoples Party, I am not quite sure I have any right to comment on this. I am not living in Pakistan and so as an outsider reading secondary material how can I make any form of value judgement? It was for this reason that when I wrote the obituary of Benazir Bhutto I wrote it from my heart as a Muslim and I was thinking about the impact this women had on Islam and Muslims. I believe we should be looking at the life of Benazir Bhutto beyond politics and open our eyes to seeing the way that she had an impact on progressive Islam globally. This reminds me of a saying related to the prophet Jesus in which he passes a dead dog and his companions complain of the stench of the decaying dog yet Jesus turns around and says 'what beautiful teeth it has'. It just goes to show that prophets of God were sent to remind humanity of good over evil. Good smells over the stench which humans create! Our human heart must be driven towards seeking goodness in us all, even those we disagree with.
Monday, 7 January 2008
This is an interesting article which seeks the increased presence of women in mosques. Well done to Safiyya for an excellent article! Let's hope that Mosques in Scotland have a read at this!
Women's Space in the Mosque: Sikhs Might Have a Solution
By Safiyya A.
It is important for people of all religions to understand each other, to recognize unique differences and to relate through their essential similarities. Recently, as part of a university research project, I was granted the opportunity to investigate some aspects of Sikhism. In order to understand the religion in practice, I have been hanging around a Sikh Gurdwara (house of worship) diligently taking note of all observations, from aspects of its architecture to rituals and social interaction between attendees. My experience has shown me that Sikhs may hold the answer to the current controversy over women’s equal access to space in our mosques.
There are many Sikhs where I live, and some neighborhoods could almost be mistaken for a Punjabi village instead of a metropolitan Canadian city. Although for my entire life I have coexisted with Indo-Canadian Sikhs, I have never really examined their culture or religion. I always wondered: what is it that Sikhs believe, why do the men wear big turbans and the women veils, why do they refrain from cutting their hair and from eating alcohol and pork? Is their religion something between Islam and Hinduism, or something altogether different? And so on…
Sikhism (actually pronounced as Sick-ism) is a monotheistic religion with origins in Punjab, India. It is a relatively recent religion, whose founder, Guru Nanak was born in 1469. Guru Nanak’s society consisted of Hindus and Muslims who, in his view, excluded outsiders and neglected the poor and needy. The Hindu caste system was inflexible and poorly treated the lower castes. To Guru Nanak it seemed that people in India were worshipping idols and not God. Thus, with a universal message of salvation, Guru Nanak began to travel, preach and help the poor throughout the Punjab.
He preached acceptance of all people regardless of their caste, worship of one God, breaking the worldly desires, service for the better good, and respect of every person’s rights. Guru Nanak wrote many spiritual verses that were recorded into the Sikh scriptures called the Adi Gurunth Sahib. The Gurunth also includes spiritual poetry from several Hindu mystics and Muslim Sufis. The fifth Guru Arjan Dev compiled all Sikh sacred writings completing the creation of the Gurunth. Nine more gurus followed Guru Nanak, many of them adding to the body of scriptures. The Guru is thought to embody the wisdom and compassion of God in a human. The closest parallel of a Guru in western religion can be made to that of a prophet or saint. The last Guru, Gobind Singh died in 1708. Before the last Guru died, he declared the Gurunth as “the living eternal soul of the ten Gurus.” Hence, the Gurunth continued the succession of Gurus in its corpus of writings
Essential for many Sikhs is the five outer symbols of their belonging to the Khalsa, or brotherhood. Known as the five K’s, men must wear a turban, a comb, a silver bangle, a sword and a pair of special underwear. Just as the veil for some Muslim women is an external symbol representing their faith in Islam, so too are the five K’s for orthodox Sikhs. In orthodox Sikhism, both men and women are forbidden from cutting any of their body hair because they do not believe in disrupting natural occurrences. Thus many Sikh men often have very long hair and beards. There are also many laws which purposely make them distinct from the practices of Hindus and Muslims, such as the prohibition of eating meat killed in the Muslim way, the practice of various Hindu rites, etc. They also are commanded to refrain from indulging the body to excess and using intoxicants of any form as well keeping a heart free of lust, anger and selfishness.
Upon entering the Gurdwara for the first time, I was happily surprised with what met my eyes. The Gurdwara is cut in two by an invisible barrier, one side for women and the other for men. Yet, there is no wall and no difference between the two spaces. This invisible line cuts the Gurdwara in half through its length, giving men and women the exact same amount of space and same distance to the front of the room. In the foyer, the separation is immediately apparent. Men walk to the right side where they must remove their shoes, wash their hands and put on a head covering if they don’t have one. Women walk to the left side and perform the exact same procedure as men. Then both men and women enter in the same main entrance. The entire main hall is lushly carpeted; there is not a chair in sight because everyone must sit below the Adi Gurunth Sahib (the sacred scriptures of the Sikhs). Both men and women walk down the middle of the room and bow to the Gurunth once, and take a piece of the sacred pudding that is given to everyone. They then sit down in their respective sides. The main walkway is about five feet wide and runs down the entire length of the Gurdwara. It functions as an invisible barrier between men and women. The shrine containing the Gurunth is in the exact center of the room, and the Granthi (Priest) sits and reads from the Gurunth in this location. Both women and men have the same view and distance to the Granthi.
The invisible barrier also continues downstairs which contains the langar (communal kitchen). In this room, which is open all-day and everyday, people of all faiths, races, social status and backgrounds are welcome to eat. Working in the kitchen is part Seva (service) required for Sikhs--often, it is one of the wealthy members who prepare and serve the food while the poorer ones are served. It is considered a great honor to perform service in the langar.
There are two entrances to the langar, one from the men’s side upstairs and one from the women’s side also upstairs. In the langar, women and men take their food from the same place and then sit at tables on their respective sides. Wouldn’t it be nice as well if mosques also opened their doors to all people, rich and poor, Muslim and non-Muslim, to serve food in the name of service to Allah?
And thus, the point of this description is to show how a sacred place can be divided by gender, yet allow for complete equality between them. Despite the fact that some Muslims say that if men and women were to sit side by side they would be too distracted, I don’t believe this is always the case. In the Gurdwara, men and women sat side by side, albeit with some five feet of distance between them, and I never once noticed a lustful glance or nod from one side to the other. Rather, everyone sat in their groups, either talking among each other or focusing on the front of the room where the Granthi was performing the services.
The debate among Muslims, especially in North America, over the rights to space in the mosque is a very hot and controversial issue. While some believe that women should either not be allowed in a mosque or should be relegated to a back room and others advocate no gender separation at all in communal prayer, the Sikh approach offers a good compromise.
Women and men should be given equal access to the main hall and should be able to view the imam during Friday prayers. I strongly believe that this realization can be achieved in full accordance with the Sunna and Qur’an. Even during the time of the Prophet Muhammad (peace and blessings upon him), women were not at all excluded; they prayed behind men in the same room of the first mosque in Medina and after the battle of Uhud. But many rights that the Prophet explicitly deemed important for women were taken away during the Umayyad dynasty and in subsequent “Islamic” dynasties and nation-states.
The Sikh approach toward gender participation in their houses of worship could be used as a spatial and ethical model for designing and implementing new policies in mosques. It would be wise for mosque authorities to reconsider the division of space in mosques and readjust it to satisfy the needs of modern Muslims. The objective of Muslim women’s struggle for equal access in the mosque is to gain a peaceful and welcoming space wherein to pray and worship God. It’s time to start seeing some changes being implemented in North American and other mosques throughout the world that accommodate that need and include women in all functions of religious life.
And God knows better.
Safiyya A. is a fourth-year student of anthropology at the University of British Columbia in Vancouver, Canada.