Tuesday 23rd February 201o

Let us agree on this: we live in pluralistic societies and pluralism is an unavoidable fact. We are equal citizens, but with different cultural and religious backgrounds. So, how can we, instead of being obsessed with potential “conflicts of identity” within communities, change that viewpoint to define and promote a common ethical framework, nurtured by the richness of diverse religious and cultural backgrounds? After all, a pluralistic society needs a strong and effective ethics of citizenship in order to face up to both its internal challenges (diversity, equal rights, racism, corruption, etc) and international challenges (economic crisis, global warming, migrations, etc).

Here’s one principle for reaching that goal: an ethics of citizenship should itself reflect the diversity of the citizenship. For while we agree that no one has the right to impose their beliefs on another, we also understand that our common life should be defined in such a way that it includes the contributions of all the religious and philosophical traditions within it. Further, the way to bring about such inclusion is through critical debate.

When it comes to the new Muslim presence in western countries, that critical debate is hard to achieve. Islam is perceived as a “problem”, never as a gift in our quest for a rich and stimulating diversity. And that’s a mistake. Islam has much to offer – not least when considering how individuals in politics and business have recently been behaving, within the limits of the law, but with a clear lack of ethics.

Islamic literature is full of injunctions about the centrality of an education based on ethics and proper ends. Individual responsibility, when it comes to communicating, learning and teaching is central to the Islamic message. Muslims are expected to be “witnesses to their message before people”, which means speaking in a decent way, preventing cheating and corruption, and respecting the environment. Integrity in politics and the rejection of usurious speculation in economics are principles that are pushing Muslim citizens and scholars to explore new avenues that bring public life and interpersonal ethics together.

More broadly, the Muslim presence should be perceived as positive, too. It is not undermining the Greco-Roman and Judeo-Christian ethical and cultural roots of Europe. Neither is it introducing dogmatism into the debate, as if spiritual and religious traditions automatically draw on authoritarian sources. They can operate within both the limits of the law and in the open public sphere. On the contrary, the Muslim presence can play a critical role in thinking about our future and shaping a new common narrative. It can help recall and revive some of the fundamental principles upon which the cultures of Europe are based.

To put it another way, Muslims remind their fellow citizens that one cannot simply get rid of older ethical traditions and replace them with a supposedly neutral rule of law or by impartial values formed in a free market. To agree on the rule of law, equality and democratic transparency is surely not enough. Contemporary crises within societies, and at the international level, remind us we need more ethics in our public life, not merely more efficiency.

Whether we can agree on the content of a common ethic is another question entirely. But this is where critical and indepth debates should take place, and it’s in this way that the issue of our plural future together should be determined. That future cannot be shaped by superficial discussions of national identity, values or Britishness. Similarly, we must stop treating diversity as a hindrance, for it should be exactly the opposite. Rather, an ethics based on our common citizenship must be forged from a serious and profound engagement with the meaning of our common humanity.

• Read the Citizens Ethics pamphlet in full here

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(Wednesday February 28, 2007)

Journeys of Wisdom

In the story of Joseph, there is inspiration for us all, especially those of us who have had first-hand experience of migration from our homelands to these shores. This should help us to understand better the greater journey, which is the journey of life itself.

In our monotonous lifestyles, it is easy to forget that journeys offer great lessons to us; whether in the guise of the daily drive to work or an unnerving mass movement of people across continents. Hence, it is possible to see a Divine purpose in the act of movement, because it is evident that human beings are not the only ones on the move.

For example, behind the outward serenity, there is a motion of protons and neutrons in an atom and the spinning of the earth. All move in an anti-clockwise direction. The pilgrims at Mecca follow this precise movement around the Ka’bah. By following His command, all are worshipping their Lord, signifying their submission which is Islam. Similarly, our migration to distant lands cannot possibly be for the sake of bread alone, but to fulfil a higher purpose.

In Joseph’s journey, God sets a precedent. Hence the interactions of a migrant with the indigenous population are worthy examples to emulate. Therefore, from a mere slave to becoming a minister in the government of a prosperous Egypt, Joseph does not let the power corrupt him, nor does he lose sight of the fact that all his actions must be a form of worship of His Lord.

He is firstly enticed by his master’s wife through her sexual advances, but he rejects them, preferring imprisonment to lewdness. Yes, of course, he is upset by trials and tribulations, but his attitude is not a nihilistic, despairing one. Instead, he shows perseverance in patience and prayer during hardship and is thankful to his Lord at times of ease. Furthermore, he never boasts about his unique skills of dream interpretation and far sighted wisdom. Instead, he attributes these qualities to God, as being His gifts. Above all, rather than seeking revenge he chooses to forgive his brothers.

Notwithstanding the high stature of Joseph, how much of the above have we been able to achieve during our time, not just in the city of Stoke-On-Trent, but these isles as a whole? Have we resisted the temptations, dealt honestly with people, used our God-given talents to help, albeit in a small way? Do we even feel we even belong to this soil, or do we prefer to partake in the politics of our lands many miles away? Do we eat the same curries that we feed our customers in our famous Baltis?

In brief, are we dynamically worshipping our Lord through our actions or restricting our worship to prayers alone? Only if the answer to these questions is yes can we hope to be emulating Joseph and only then can we feel that we have made the best use of our journeys.

Arshad Gamiet/Royal Holloway University of London/2010

“As-salámu ‘alaikum wa rahmatul láhi wa barakátuh!”

“A-úthu billáhi minash shaytánir rajeem. Bismilláhir rahmánir raheem

Al hamdu lillahi nahmaduhu wanasta’eenahu, wanastagh-firuhu, wanatoobu ilayhi, wana’oothu Billaahi min shuroori an-fusinaa, wamin sayyi aati a’maalinaa. May- Yahdillahu fa huwal muhtad, wa may- yudlill falan tajidaa lahu waliyan murshida. Wa ash-hadu an Laa ilaaha ill-Alláh, wahdahoo laa shareeka lah, wa ash-hadu anna Muhammadan ‘abduhoo warasooluh”

All Praise is due to Alláh, We praise Him and we seek help from Him. We ask forgiveness from Him. We repent to Him; and we seek refuge in Him from our own evils and our own bad deeds. Anyone who is guided by Alláh, he is indeed guided; and anyone who has been left astray, will find no one to guide him. I bear witness that there is no god but Alláh, the Only One without any partner; and I bear witness that Muhammad, sws, is His servant, and His messenger.

Bismillahir Rahmanir Raheem! Ya Ay-yuhal-latheena ‘aamanut taqul-laaha, haqqa tuqaatihee wala tamu tun-na, il-la wa antum Muslimoon.”

O You who believe, – Fear Allah, as He should be feared, and die not except as Muslims.

Ya Ay-yuhal-latheena ‘aamanut taqul-laaha, wa qooloo qawlan sadeedaa. Yuslih-lakum a’maalakum wa yaghfir lakum thunoobakum, wamay yu-til-laaha warasoolah, faqad faaza fawzan atheemaa.”

O You who believe, – Be aware of Allah, and speak a straightforward word. He will forgive your sins and repair your deeds. And whoever takes Allah and His Prophet as a guide, has already achieved a mighty victory.

In the opening verse of Sura An-Nisaa’, Allah says:

“O mankind! Show reverence towards your Guardian-Lord Who created you from a single person, created, of like nature, his mate and from the two of them scattered (like seeds) countless men and women;― Be conscious of Allah, through Whom ye demand your mutual (rights) and (show reverence towards) the wombs (that bore you): for surely, Allah ever watches over you.”

My Dear Brothers and Sisters,

The more we read the Holy Qur’an the more we can wonder at its construction, its use of language. It has a unique ability to fire up the human imagination and to deliver ideas into our hearts and minds in a powerful way. Over the last 14 hundred years scholars, experts in Arabic language and literature have marvelled at the way the Holy Qur’an sets the standard for communication, by informing, instructing and inspiring its readers. The Quran has become the ideal standard by which the power of written and the spoken word can be measured. This amazing book is of course not the product of a human mind or human imagination. This is the very Word of Allah: the Revealed Word of the Most High, transmitted through the archangel Gabriel, Jibreel, alahis salaam, and made audible and intelligible to us by the noblest of all creation, the seal of all the Prophets, khaataman nabiy-yeen, Prophet Muhammad (sws).

Often when Allah wants to explain an important idea, He uses a powerful figure of speech, a story or a metaphor that lingers in the memory and helps us to take hold of the message and fix it firmly into our hearts. There are many examples in the Holy Qur’an but we have time only to consider a few.

One example is the importance of remembering that every good thing that comes to us comes from Allah, and every bad thing comes to us comes from our own lower nafs, when we pervert or do harm to our own soul, through our own bad thoughts and actions. If Allah were to simply make a statement in a bland way we may not remember the message. But he uses powerful imagery. He tells us a story, for example, a parable of the two men arguing in Sura Kahf. One is filled with pride and arrogance over his beautiful garden and he tries to humiliate his poorer neighbour. So to teach him a lesson, Allah destroys it overnight. The poor man then reminds him that he forgot to say,

“Ma sha Allah, la kuw-wata il-La bil-Lah!” (18:39)

“This is the Will of Allah, there is no power and no strength except from Allah.”

Muslims have been so impressed by the power of this parable, this simple story. To make sure we don’t become like the unfortunate man who was puffed up with pride, we’ve placed reminders about this story all around us. I’ve seen the Arabic words “Ma-Sha-Allah” beautifully inscribed on the marbelled walls of palatial homes and humbler dwellings, carefully and lovingly painted by hand on busses, trucks and scooter taxis from Karachi to Cairo and from Chittagong to Kuala Lumpur. No believing Muslim wants to invite a nasty fate by forgetting his utter reliance on Allah’s generosity and mercy.

Another parable or metaphor that the Holy Qur’an uses, is the the way Allah separates truth from falsehood, by separating what is good for us from what is evil. There is a beautiful verse in Sura Ra’d (ch 13.v 17) which describes the way rain falls and the floodwaters carry a scum that rises to the surface, just like metal ore heated in a furnace produces a scum that rises to the top.

“He sends water down from the sky, and the channels flow, each according to its measure; but the torrent bears away the foam that mounts up to the surface. Even so, from that [ore] they heat in the furnace to make ornaments or utensils there is a scum likewise. This is how Allah uses parables to explain Truth and Falsehood; for the scum disappears like froth cast out; while that which is for the good of mankind remains on earth. This is how Allah explains with parables.”

This powerful metaphor reminds us that all the hardship and suffering that we endure is simply Allah’s way of burning off the impurities in our character so that our hearts can be refined and purified. The famous poet Jalaluddin Rumi wrote, ‘Suffering is a Gift: in it is a hidden Mercy.’ Allah mercifully cleans out our hearts for us so that we can be ready for al-Jannah, because, as the Holy Qur’an reminds us, no one will enter Allah’s Garden except those with a sound heart [qalbun saleem] [sura 26:v89]

Brothers and sisters, let us cultivate a daily habit of reading the Quran, reading and pondering over its meaning, even if it’s just a few verses. We must read it every day, and we must consider our day incomplete unless we’ve spent at least a few minutes with Allah’s Noble Book, reading it with understanding, reading it with love, devotion, consideration, tafakkur, contemplation and reflection. This is the way we can light up our lives through the darkness of human ignorance around us.

Innalláha wa malaaikata yusallúna alan nabi. Yá ay yuhal latheena ámanu sallú alayhi wasalli mú tas leema. Allahumma salli alá Muhammad, wa ala áli Muhammad, kama salayta ala Ibrahim, wa ala ali Ibrahim. Allahumma barik ala Muhammad, kama barakta ala Ibrahim, wa ala ali ibrahim. Fil ála meen, innaka hameedun majeed.

Second Khutbah:

Sub’ hanallahi wal hamdu lillah, wala hawla wala quwwata illah billah yu althi yual theem

Glory to Allah!  Praise to Allah! There is no power and no strength except from Allah!

My brothers and sisters,

One more example, perhaps the best example, of the beautiful use of language, of metaphor in the Holy Qur’an is in Sura Nur, verse 36. This is the famous verse of Light:

“Allahun nurus-sama waati wal ard…”

“Allah is the Light of the heavens and the earth. The parable of His Light is as if there were a Niche and within it a lamp: the Lamp enclosed in Glass: the glass as it were a brilliant star: lit from a blessed Tree, an Olive, neither of the East nor of the West, whose Oil is almost luminous, although fire barely touched it: Light upon Light! Allah does guide whom He pleases to His Light. Allah does set forth Parables for men: and Allah knows all things.”

36 Such a light shines in houses which Allah has permitted to be raised to honour; for the celebration in them of His name: in such houses, is He glorified in the mornings and in the evenings (again and again)

37 By people who are not distracted by trade nor business, from  Remembering Allah nor from regular Prayer nor from the doing regular acts of Charity: their (only) fear is for the Day when hearts and eyes will be transformed (in a world completely new)

That Allah may reward them according to the best of their deeds and add even more for them out of His Grace: for Allah does provide for those whom He chooses, without measure.”

Brothers and sisters, these beautiful words have inspired people and moved them to tears, over the centuries. Truth and beauty are aspects of the same divine Reality. The truth and beauty of the Holy Qur’an will continue to inspire its readers until the end of time. But Allah’s Book is more than an inspired and inspiring literary classic. The Holy Qur’an is more than just the greatest work of literature in any language. It’s much more than a collection of amazing stories, metaphors and parables. It’s pre-eminently THE book of divine Wisdom, the  Criterion between right and wrong, the radiant guiding light for us to navigate our way through the treacherous waters of life. Let’s honour this Greatest of all Books by reading it, living by its advice, heeding its warnings and sharing it’s eternal truth and beauty with others.

When we die, the Holy Qur’an will either be a witness for us, pleading our case to save us from the fire, or we will stand condemned by it, for our negligence, for our disregard. Which one will it be? That’s for us to decide: it’s our choice, it’s our call.

Brothers and sisters, to conclude our khutbah:

InnaAllaha, Yamuru bil adel, wal ihsaan, wa eetaa-i zil qurba; wa yanha anil fuhshaa-i, wal munkari walbaghi; ya-idzukhum lallakum tathak-karoon. (Sura 16:90),

“Surely Allah commands justice, good deeds and generosity to others and to relatives; and He forbids all shameful deeds, and injustice and rebellion: He instructs you, so that you may be reminded.”

Fadth kuroonee adth kurkum, wash kuroolee walaa tak furoon [2:152].

“and remember Me: I will remember you. Be grateful to Me, and do not reject faith.”

wala thikrul-Laahi akbar, Wal-Laahu ya’lamu maa tasna’oon.” [29:45].

“and without doubt, Remembrance of Allah is the Greatest Thing in life, and Allah knows the deeds that you do.”

Ameen.                   Aqeemus salaah!

February 1, 2008

‘Don’t teach children patriotism’

Nicola Woolcock

Patriotism should be avoided in school lessons because British history is “morally ambiguous”, a leading educational body recommends.

History and citizenship lessons should stick to the bare facts rather than encouraging loyalty to Britain when covering subjects such as the Second World War or the British Empire, the Institute of Education researchers said. Teachers should not instill pride in what they consider great moments of British history, as more shameful episodes could be downplayed or excluded.

The slave trade, imperialism and 20th century wars should be taught as controversial issues while students are deciding how they feel about their country, the report says.

Three quarters of teachers felt obliged to tell students about the danger of patriotism. The survey suggested neither pupils nor teachers wanted patriotism endorsed by schools.

Historians said last night, however, that it was impossible to teach the subject without patriotism or a recognition that British values were rooted in the past.

The report criticises the current drive to use citizenship lessons as a way of promoting pride in being British and developing a sense of belonging. It said: “To love what is corrupt is itself corrupting, not least because it inclines us to ignore, forget, forgive or excuse the corruption. And there’s the rub for patriotism.

“Countries are morally ambiguous entities: they are what they are by virtue of their histories.”

The authors added: “It is hard to think of a national history free from the blights of warmongering, imperialism, tyranny, injustice, slavery and subjugation, or a national identity forged without recourse to exclusionary and xenophobic stereotypes.”

Alan Johnson, the former Education Secretary, announced last year that pupils aged 11 to 16 would have compulsory lessons in British history. Ethnicity, religion, race and national identity will be taught, through studying immigration, the Commonwealth, the Empire and devolution, extending the popular vote and women’s rights.

Gordon Brown said at the time: “There is a golden thread that intertwines the unshakeable British commitment to liberty with another very British idea: that of duty and social responsibility.”

But Dr Hand, the co-author of the report, said: “Gordon Brown and David Cameron have both called for a history curriculum that fosters attachment and loyalty to Britain, but the case for promoting patriotism in schools is weak.

“Are countries really appropriate objects of love? Loving things can be bad for us, for example when the things we love are morally corrupt. Since all national histories are at best morally ambiguous, it’s an open question whether citizens should love their countries.”

The institute – part of the University of London – asked nearly 300 pupils aged 13 to 14, and 47 teachers, in 20 London schools, how patriotism should be handled. About 94 per cent of teachers and 77 per cent of teenagers said that schools should give a balanced presentation of opposing views. Fewer than 10 per cent felt patriotism should be actively promoted.

However, 19 per cent of teachers and 16 per cent of teenagers thought schools should support patriotic views when expressed by pupils.The historian Tristram Hunt said of the institute’s report: “I think it’s a very immature approach to the topic. The point is not whether history was right or wrong from a 21st Century liberal-left perspective. It’s about teaching students to understand the mindset and context of our forebears.

“The real problem isn’t that our children are being indoctrinated with patriotism, but that they don’t know enough British history.”

Ambiguous times

1750-1830 The Industrial Revolution: exploitation of the poor versus great wealth creation and growth

1807 Abolition of the slave trade. Britons were both practitioners of the trade and responsible for abolition

1947 Indian independence and Partition. How well did Britain manage its withdrawal from the sub-continent?

2003 Iraq war: was it liberation or occupation?

It’s more than a year since Israel launched its immoral attack on Gaza and Palestinians are still living on the verge of a humanitarian disaster. So what has Tony Blair done to further peace in the region? Virtually nothing, argues the historian Avi Shlaim

The savage attack Israel unleashed against Gaza on 27 December 2008 was both immoral and unjustified. Immoral in the use of force against civilians for political purposes. Unjustified because Israel had a political alternative to the use of force. The home-made Qassam rockets fired by Hamas militants from Gaza on Israeli towns were only the excuse, not the reason for Operation Cast Lead. In June 2008, Egypt had brokered a ceasefire between Israel and Hamas, the Islamic resistance movement. ­Contrary to Israeli propaganda, this was a success: the average number of rockets fired monthly from Gaza dropped from 179 to three. Yet on 4 November Israel violated the ceasefire by launching a raid into Gaza, killing six Hamas fighters. When Hamas retaliated, Israel seized the renewed rocket attacks as the excuse for launching its insane offensive. If all Israel wanted was to protect its citizens from Qassam rockets, it only needed to observe the ceasefire.

While the war failed in its primary aim of regime change in Gaza, it left ­behind a trail of death, devastation, destruction and indescribable human suffering. Israel lost 13 people, three in so-called friendly fire. The Palestinian death toll was 1,387, including 773 civilians (115 women and 300 children), and more than 5,300 people were injured. The entire population of 1.5 million was left traumatised. Across the Gaza Strip, 3,530 homes were completely destroyed, 2,850 severely damaged and 11,000 suffered structural damage.

The UN Relief and Works Agency for Palestinian Refugees, tending to the needs of four million Palestinian refugees, stated that Gaza had been “bombed back, not to the Stone Age, but to the mud age”; its inhabitants reduced to building homes from mud after the fierce 22-day offensive.

War crimes were committed and possibly even crimes against humanity, documented in horrific detail in Judge Richard Goldstone’s report for the UN human rights council. The report condemned both Israel and Hamas, but reserved its strongest criticism for Israel, accusing it of deliberately targeting and terrorising civilians in Gaza. The British government did not take part in the vote on the report, sending a signal to the hawks in Israel that they can continue to disregard the laws of war. Gordon Brown’s 2007 appointment as a patron of the Jewish National Fund UK presumably played a part in the adoption of this pusillanimous position.

One year on, the Gaza Strip, one of the most densely populated areas on earth, continues to teeter on the verge of a humanitarian disaster. Israel’s illegal blockade of Gaza, in force since June 2007, restricts the flow not only of arms but also food, fuel and medical supplies to well below the minimum necessary for normal, everyday life. Reconstruction work has hardly begun because of the Israeli ban on bringing in cement and other building materials to Gaza. Thousands of families still live in the ruins of their former homes. Hospitals, health facilities, schools, government buildings and mosques cannot be rebuilt. Nor can the basic infrastructure of the Gaza Strip, including Gaza City’s sewage disposal plant. Today, 80% of Gaza’s population remain dependent on food aid, 43% are unemployed, and 70% live on less than $1 a day.

Meanwhile, the so-called peace process cannot be revived because ­Israel refuses to freeze settlement expansion on the West Bank. Prime minister Binyamin Netanyahu recently agreed to a temporary freeze of 10 months, but this does not apply to the 3,000 pre-approved housing units to be built on the West Bank or to any part of Greater Jerusalem. It’s like two men negotiating the division of a pizza while one continues to gobble it up.

Politically, the disjunction between words and deeds persists. Appeals to the Israeli government to lift or relax the blockade of Gaza were not backed up by effective pressure or the threat of sanctions. In fact, the only effective pressure was applied by the US on the Egyptian government – to seal its border with Gaza. Egypt has its own reason for complying: Hamas is ideologically allied with the Muslim Brotherhood, the Islamic opposition to the Egyptian regime. The tunnels under the border separating Egypt from the Gaza Strip bring food and material relief to the people under siege. Yet, under US supervision and with the help of US army engineers, Egypt is building an 18-metre-deep underground steel wall to disrupt the tunnels and tighten the blockade.

The wall of shame, as Egyptians call it, will complete the transformation of Gaza into an open-air prison. It is the cruellest example of the concerted Israeli-Egyptian-US policy to isolate and prevent Hamas from leading the Palestinian struggle for self-determi nation. Hamas is habitually dismissed by its enemies as a purely terrorist organisation. Yet no one can deny that it won a fair and free election in the West Bank as well as Gaza in January 2006. Moreover, once Hamas gained power through the ballot box, its leaders adopted a more pragmatic stand ­towards Israel than that enshrined in its charter, repeatedly expressing its readiness to negotiate a long-term ceasefire. But there was no one to talk to on the Israeli side.

Israel adamantly refused to recognise the Hamas-led government. The US and the European Union followed, resorting to economic sanctions in a vain attempt to turn the people against their elected leaders. This cannot possibly bring security or stability because it is based on the denial of the most elementary human rights of the people of Gaza and the collective political rights of the Palestinian people. Through its special relationship with the US and its staunch support for Israel, the British government is implicated in this shameful policy.

At present the British public is preoccupied with Tony Blair and the war in Iraq. What is often overlooked is that this was only one aspect of a disastrous British policy towards the Middle East, inaugurated by Blair, and which shows no sign of changing under his successor.

One of Blair’s arguments used to justify the Iraq war was that it would help bring justice to the long-suffering Palestinians. In his House of Commons speech on 18 March 2003, he promised that action against Iraq would form part of a broader engagement with the problems of the Middle East. He even declared that resolving the Israeli- Palestinian dispute was as important to Middle East peace as removing Saddam Hussein from power.

Yet by focusing international attention on Iraq, the war further ­marginalised the Palestinian question. To be fair, Blair persuaded the Quartet (a group consisting of the US, the UN, the EU and Russia) to issue the Roadmap in 2003, which called for the creation of an independent Palestinian state alongside Israel by the end of 2005. But President George Bush was not genuinely committed and only adopted it under pressure from his allies. Ariel Sharon, Israel’s hard-line prime minister at the time, wrecked the plan by continuing to expand Israeli settlements on the West Bank. Could Blair really not have realised that for Bush the special relationship that counted was the one with Israel? Every time Bush had to choose between Blair and Sharon, he chose Sharon.

Israel’s withdrawal from the Gaza Strip in August 2005 was not a contribution to the Roadmap but an attempt to unilaterally redraw the borders of Greater Israel and part of a plan to entrench the occupation there. Yet in return for the unilateral withdrawal from Gaza, Sharon extracted from the US a written agreement to Israel’s retention of the major settlement blocs on the West Bank. Bush’s support amounted to an abrupt reversal of US policy since 1967, which regarded the settlements as illegal and as an obstacle to peace. Blair publicly endorsed the pact, probably to preserve a united Anglo-American front at any price. It was the most egregious British betrayal of the Palestinians since the Balfour Declaration of 1917.

In July 2006, at the height of the savage Israeli onslaught on Lebanon, Blair opposed a security council resolution for an immediate and ­unconditional ceasefire: he wanted to give Israel an opportunity to destroy Hezbollah, the radical Shi’ite religious-political movement. One year later, in June 2007, he resigned from office. That day he was appointed the Quartet’s special envoy to Israel and the Palestinian Authority. His main sponsor was Bush and his blatant partisanship on behalf of Israel was probably considered a qualification. His appointment coincided with the collapse of the Palestinian national unity government, the reassertion of Fatah rule in the West Bank and the violent seizure of power by Hamas in Gaza.

Blair’s main tasks were to mobilise international assistance for the Fatah-dominated Palestinian Authority, to promote good governance and the rule of law in the Palestinian territories, and to further Palestinian economic development. His broader mission, was “to promote an end to the conflict in conformity with the Roadmap”.

On taking up his appointment, Blair said that: “The absolute priority is to try to give effect to what is now the consensus across the international community – that the only way of bringing stability and peace to the ­Middle East is a two-state solution.” His appointment was received with great satisfaction by the Israelis and with utter dismay by the Arabs.

In his two and a half years as special envoy, Blair has achieved remarkably little. True, Blair helped persuade the Israelis to reduce the number of West Bank checkpoints from 630 to 590; he helped to create employment oppor tunities; and he may have contributed to a slight improvement in living standards in Palestine. But the Americans remained fixated on security rather than on economic development, and their policy remains skewed in favour of Israel. Barack Obama made a promising start as president by insisting on a complete settlement freeze on the West Bank, but was compelled to back down, dashing many of our high hopes.

One reason for Blair’s disappointing results is that he wears too many hats and cannot, as he promised, be “someone who is on the ground spending 24/7 on the issue”. Another reason is his “West Bank first” attitude – continuing the western policy of bolstering Fatah and propping up the ailing Palestinian Authority against Hamas. His lack of commitment to Gaza is all too evident. During the Gaza war, he did not call for a ceasefire. He has one standard for Israel and one for its victims. His attitude to Gaza is to wait for change rather than risk incurring the displeasure of his American and Israeli friends. As envoy, Blair has been inside Gaza only twice; once to visit a UN school just beyond the border and once to Gaza City. His project for sanitation in northern Gaza was never completed because he could not persuade the Israelis to allow in the last small load of pipes needed. A growing group of western politicians has publicly acknowledged the necessity of talking to Hamas if meaningful progress is to be achieved; Blair is not one of their number.

Blair has totally failed to fulfil the official role of the envoy “to promote an end to the conflict in conformity with the Roadmap”, largely for reasons beyond his control. The most important of these is Israel’s determination to perpetuate the isolation and the de-development of Gaza and deny the Palestinian people a small piece of land – 22% of Mandate-era ­Palestine, to be precise – on which to live in freedom and dignity. It is a policy that Baruch Kimmerling, the late Israeli sociologist, named ­”politicide” – the denial to the Palestinian people of any independent political existence in Palestine.

Partly, however, Blair’s failure is due to his own personal limitations; his ­inability to grasp that the fundamental issue in this tragic conflict is not Israeli security but Palestinian national rights, and that concerted and sustained international pressure is required to compel Israel to recognise these rights. The core issue cannot be avoided: there can be no settlement of the conflict without an end to the Israeli occupation. There is international consensus for a two-state solution, but Israel rejects it and Blair has been unable or unwilling to use the Quartet to enforce it.

Blair’s failure to stand up for Palestinian independence is precisely what endears him to the Israeli establishment. In February of last year, while the Palestinians in Gaza were still mourning their dead, Blair received the Dan David prize from Tel Aviv University as the “laureate for the present time dimension in the field of leadership”. The citation praised him for his “exceptional intelligence and foresight, and demonstrated moral courage and leadership”. The prize is worth $1m. I may be cynical, but I cannot help viewing this prize as absurd, given Blair’s silent complicity in Israel’s continuing crimes against the Palestinian people.

Avi Shlaim is professor of international relations at St Antony’s College, Oxford, and the author of Israel and Palestine: Reappraisals, Revisions, Refutations (Verso, 2009). His fee for this article has been donated to Medical Aid for Palestine.

This article appeared in the Guardian on 3rd February 2010

“A-úthu billáhi minash shaytánir rajeem. Bismilláhir rahmánir raheem

Al hamdu lillahi nahmaduhu wanasta’eenahu, wanastagh-firuhu, wanatoobu ilayhi, wana’oothu Billaahi min shuroori an-fusinaa, wamin sayyi aati a’maalinaa. May- Yahdillahu fa huwal muhtad, wa may- yudlill falan tajidaa lahu waliyan murshida. Wa ash-hadu an Laa ilaaha ill-Alláh, wahdahoo laa shareeka lah, wa ash-hadu anna Muhammadan ‘abduhoo warasooluh”

All Praise is due to Alláh, We praise Him and we seek help from Him. We ask forgiveness from Him. We repent to Him; and we seek refuge in Him from our own evils and our own bad deeds. Anyone who is guided by Alláh, he is indeed guided; and anyone who has been left astray, will find no one to guide him. I bear witness that there is no god but Alláh, the Only One without any partner; and I bear witness that Muhammad, sws, is His servant, and His messenger.

Bismillahir Rahmanir Raheem! Ya Ay-yuhal-latheena ‘aamanut taqul-laaha, haqqa tuqaatihee wala tamu tun-na, il-la wa antum Muslimoon.”

O You who believe, – Fear Allah, as He should be feared, and die not except as Muslims.

Ya Ay-yuhal-latheena ‘aamanut taqul-laaha, wa qooloo qawlan sadeedaa. Yuslih-lakum a’maalakum wa yaghfir lakum thunoobakum, wamay yu-til-laaha warasoolah, faqad faaza fawzan atheemaa.”

O You who believe, – Be aware of Allah, and speak a straightforward word. He will forgive your sins and repair your deeds. And whoever takes Allah and His Prophet as a guide, has already achieved a mighty victory.

In the opening verse of Sura An-Nisaa’, Allah says:

O mankind! Show reverence towards your Guardian-Lord Who created you from a single person, created, of like nature, his mate and from the two of them scattered (like seeds) countless men and women;― Be conscious of Allah, through Whom ye demand your mutual (rights) and (show reverence towards) the wombs (that bore you): for surely, Allah ever watches over you.`

My Dear Brothers and Sisters,

Muslims in Britain are often asked, “Do you consider yourself British or Muslim?” In other parts of Europe, the question is, are you European or Muslim? And, across the Atlantic, “Are you American or Muslim, Canadian or Muslim?” And so on. The question presupposes that one’s identity and one’s loyalty can only fit into one category. It also betrays the questioner’s anxiety as to where we Muslims belong. Before we hasten to answer this question, we need to examine its assumptions critically. It’s and either/or question, and it assumes that being Muslim and being British or French or German or American/Canadian/Australian are mutually exclusive identities. It’s like asking, are you a husband, or a father, or a son? Obviously, one can be all these, without any conflict or contradictions. The question itself is absurd. So, don’t answer this question as if you accept its wrong assumptions. The simple truth is that one can be a good Muslim and be a loyal British citizen, or European or American citizen without any problems.

The problem arises when we define our meanings narrowly and exclusively.

What exactly does it mean to be British, or whatever?

If one defines ‘British’ as being white, Anglo-Saxon and Protestant [W.A.S.P. for short] then clearly we brown skinned colonial cousins won’t ever fit that description. It’s racially and religiously exclusive. Who is ‘British’ has to be redefined. It must include all those who may have been born elsewhere but who have made Britain their home and who are entitled to a British passport. Being British is someone who strives to promote the wellbeing of everyone who lives in this country, and who is sensitive to the needs of people beyond our shores, someone who believes that ‘fair play’ applies not only to cricket but to life generally This is a more inclusive and acceptable definition of British-ness. We Muslims can certainly accept this definition and strive to fulfil it, because we find in it a resonance with our own Islamic ethos.

To be a Muslim is to be a follower of a universal faith, to believe in One God and to believe in all His prophets. ‘Muslim’ is not a national identity. It’s a belief identity. A Muslim can be Pakistani, Bangladeshi or Egyptian by birth, British by nationality and at the same time be an obedient son, a loving father, a devoted husband as well as a helpful neighbour and a loyal and upright citizen. One can be all this at the same time, with absolutely no contradictions. The contradictions only exist in someone else’s mind.

“O mankind, I have created you from a single pair of a male and a female, and made you into nations and tribes, so that you may know and respect one another and not despise one another…”[Sura Hujuraat ch 49 verse13]

To know and to respect other people of different cultures, languages and ethnicity is a moral and spiritual imperative, decreed by Allah. Knowing and respecting the diversity of Allah’s creation is something we must share with others. We must teach them and reassure them that diversity should not become a source of fear and loathing, but a source of wonder and admiration. It is one of the Ayaat, one of the Signs of Allah.

We must understand that in these fast-changing times, people feel uncertain and insecure about their own national identity. Some are no longer sure if they are British, English, Scottish, Welsh or European. What comes first? Does it really matter? Aren’t we first human beings, homo sapiens? Bani Adam? KhaleefatullAh?..trustees and custodians of planet Earth? We Muslims must understand this, and we must reassure our friends and neighbours in the wider community that they have nothing to fear from our presence in their midst. We have to do this by earning their respect and trust. By doing so, we will simply be following the “uswatul hasanah,” the grand exemplar, the perfect role-model of Prophet Muhammad (sws).

Let’s not forget that even before he was called upon by Allah to fulfil the most honoured role as “khaataman-nabiy-yeen,” the Last of the Prophets, he had, in the first 40 years of his life earned the title of “Al-ameen,” The Trustworthy.

Let us then work hard to earn that same reputation amongst our friends and neighbours in the wider community. We must always be truthful and trustworthy. Let us follow our beloved Prophet Muhammad (sws)’s example. There’s no quick fix here. It’s a long and serious process, a lifestyle and lifetime commitment. It will take lots of hard work over many years. But this is what it means to be a true Muslim. We who worship the Lord of Mercy and who follow the Mercy to all the Nations,

(Wa ma arsal naaka illa Rahmatal lil ‘aalameen)

We will have to show others the beauty of Islam, bit by bit, day by day, through our practical living example, through big and small acts of kindness, generosity and mercy. We will have to join others in improving our neighbourhoods, reducing crime, drug abuse and social exclusion. Every Muslim must be involved in at least one activity that promotes social cohesion, human welfare and good citizenship. It’s a long road ahead, but this is what Allah has decreed for us, and at the end of this road, inshAllah, awaits the Ridwaan, the Good Pleasure of our Lord.

innalláha wa malaaikata yusallúna alan nabi. Yá ay yuhal latheena ámanu sallú alayhi wasalli mú tas leema. Allahumma salli alá Muhammad, wa ala áli Muhammad, kama salayta ala Ibrahim, wa ala ali Ibrahim. Allahumma barik ala Muhammad, kama barakta ala Ibrahim, wa ala ali ibrahim. Fil ála meen, innaka hameedun majeed.

Second Khutbah:

Sub’ hanallahi wal hamdu lillah, wala hawla wala quwwata illah billah yu althi yual theem

Glory to Allah!  Praise to Allah! There is no power and no strength except from Allah!

Dear Brothers and Sisters,

We’ve all heard about Islamic Relief. It’s one of the biggest Muslim charities, helping anyone in need, all over the world. How many of us actually know how this big international charity began?

During Ramadan I attended an Iftar dinner hosted by the Foreign and Commonwealth Office. I heard Dr Hani Al Banna, the founder and CEO, tell us how it started 25 years ago. It was in Cairo, Egypt, where his young nephew came to him and said, “Uncle, here’s my pocket money. I don’t really need anything for myself. Please use it to help the poor people.” He handed over one  Egyptian Pound [about 20p]. Dr Al Banna was deeply moved by this young boy’s generosity, giving his whole week’s pocket money to the poor. So he started Islamic Relief with that sum,  just 20p. Today it’s an international relief agency that raises millions to provide help and support to the poorest and most vulnerable people on earth.

Let us take this as an example. Even the smallest good deed, driven by love and gratitude to Allah, can be magnified a million times over. Allah’s mercy and blessings are limitless. Sura Al Baqara reminds us of a grain of corn that sprouts seven ears, each carrying a hundred grains. Allah multiplies His rewards many times over. We should never take Allah’s loving mercy for granted.

Let us reflect on Allah’s living and loving generosity towards us. Let us show Him our gratitude, by serving His most vulnerable servants.

Brothers and sisters, to conclude our khutbah

InnaAllaha, Yamuru bil adel, wal ihsaan, wa eetaa-i zil qurba; wa yanha anil fuhshaa-i, wal munkari walbaghi; ya-idzukhum lallakum tathak-karoon. (Sura 16:90),

“Surely Allah commands justice, good deeds and generosity to others and to relatives; and He forbids all shameful deeds, and injustice and rebellion: He instructs you, so that you may be reminded.”

Fadth kuroonee adth kurkum, wash kuroolee walaa tak furoon [2:152].

“and remember Me: I will remember you. Be grateful to Me, and do not reject faith.”

wala thikrul-Laahi akbar, Wal-Laahu ya’lamu maa tasna’oon.” [29:45].

“and without doubt, Remembrance of Allah is the Greatest Thing in life, and Allah knows the deeds that you do.”

Ameen.                   Aqeemus salaah!