Mass Gatherings: Health, Hajj and Olympic Games

Mass Gatherings: Health

Hajj and the Olympic Games

Dr. Mozammel Haque

In July, the city and communities of London will welcome the world for the Olympic Games. With millions of additional visitors expected in the capital, the event will prove to be an immense logistical challenge for the organisers, public services and the people of London. From transportation to accommodation, health and hospitality, London’s infrastructure will be put to the test.

Mass gatherings and health hazard

Mass gathering have been defined as groups of greater than 1,000 people; however most of the public literature reflects much larger events (25,000). A more inclusive definition is large number of people attending an event that is focused at specific sites for a finite time.”

Dr. Ziad Memish, Professor of King Faisal University, Riyadh, classified Mass gathering into two types: spontaneous and planned which is again divided into Recurrent Events: Different locations (e.g., Olympic, World Cup) and same location (e.g., Hajj, Wimbledon). No doubt, a mass gathering poses unique challenges for maintaining public health.

Hajj, the annual Muslim pilgrimage involving well over two million people required to follow a schedule of movements from one location to another within prescribed times, is perhaps the closes logistical comparison to London’s summer event. Each year the authorities are tasked with the responsibility of moving, catering and looking after millions of pilgrims at the same time, at the same place. There have been success stories, and there have been tragedies.

Before going into the management of the mass gathering during Hajj, let us see first the situation when millions of people will be in London during the Olympics.

Facts & Figures of Olympics

2012 Summer Olympic Games will take place in London, England, the United Kingdom for seventeen days, from 27 July to 12 August, 2012 in which 12,000 athletes, 29 sports, 302 gold medals will participate.

London will become the first city to officially host the modern Olympic Games three times, having previously done so in 1908 and 1948. Organisers estimate that some 8 million tickets would be available for the Olympic Games and 1.5 million tickets for the Paralympic Games. It is estimated that 80% of available Olympic tickets and 63% of Paralympic tickets will be sold. LOCOG aims to raise 375-400 million pounds in ticket sales.

There are criticisms from people in London that the Games will cause chaos, disrupt business and make life more difficult for many people. The organisers of London 2012 are creating 30 miles of Games Lanes for use by the “Olympic family”. The lanes apply to major routes that have two more carriageways and will be used by 4,000 BMWs and 1,500 coaches ferrying around Olympic VIPs, athletes, sponsors and the media. It has created anger about congestion and the preferential treatment of Olympic dignitaries and sponsors over ordinary Londoners. Anyone using the lane without authorisation will be fined heavily.

Facts & Figures of Hajj

Professor Ziad Memish briefly described Hajj, saying Hajj is once in a lifetime obligation. It brings pilgrims from 183 countries. It includes 2 million international pilgrims and one million domestic. Whereas, Umrah is a ‘mini pilgrimage’ which can be done any time of the year. The busiest month is Ramadan and the 3 months before Hajj. Close to 6 million pilgrims arrived from abroad last year for Umrah.

Comparison of Mass Gathering

between Hajj and Olympic

As it was mentioned, Olympic Games is a planned recurrent event at different location, whereas Hajj is also a planned recurrent event, but at the same location. Secondly, Olympic Games take place every four years in different location, whereas Hajj takes place in the same location every year. Thirdly, Olympic Games is sport, whereas Hajj is a religious obligation.

In spite of these differences, there is one common similarity, which is mass gathering and health issue. Let us first see. How the Saudi government planned, managed and running the Mass Gathering during Hajj. Recently, Professor Dr. Ziad Memish, Deputy Public Health Minister of Saudi Arabia, responsible for the Hajj, came to England and delivered a keynote address on “Health Protection during Mass Gatherings: The Hajj Experience” at the Symposium, entitled “Health, Hajj and the Olympics: How Mass Events Medicine Affect Communities” organised by Muslim Council of Britain (MCB) at the London School of Hygiene and Tropical Medicine on 17 May, 2012.

How Saudi Arabia make Mass Gathering

preparedness during Hajj

Professor Memish said, when planning and running Mass Gatherings (MGs), we need to take into account: type of event, duration, size and location, and the effects of hot or cold weather. If the gatherings draw visitors from different nations, regions and cultures the potential for importing infectious disease becomes greater.

Mass Gathering constitutes a unique opportunity to study the public health issues in mobile populations. Speaking about the mass gathering preparedness, Professor Memish mentioned three areas, such as i) Risk assessment: What might happen? ii) Surveillance: How will we know when it happens? And iii) Response: What we will do when it happens?

Speaking about the Preventive Program Framework of Saudi Arabia, Professor. Memish mentioned the Supreme Hajj Committee (At Higher Level); Secondly, The Supervisory Committee for Preventive Medicine Program (At Ministry of Health Level) and Thirdly, The Executive Committee for Preventive Medicine Program (At Makkah Regional Level). The Supreme Hajj Committee consists of HRH Crown Prince and the Minister of Interior.

Professor Memish mentioned of the outbreaks of Meningitogoal Disease related to Hajj (1987-2003); there was large outbreaks in 1974 & 1987 (Serogroup A) and smaller outbreaks in 1992/1993 (mainly Serogroup A from non-Vaccinated); Serogroups W135 outbreak in 2000 and Serogroups W135 outbreak in 2001.

Professor Memish mentioned about “The Jeddah Declaration”, wherein it was resolved: Encouraging research and scientific institutions as well as research funding national and international universities and authorities to include MG health on their priority list; Holding a MG Health Conference periodically every two years and establish “Custodian of the Two Holy Mosques Award for MG Health”

Professor Memish made some concluding remarks. He said, In view of the global public health threats that might originate from MGs, medicine relevant to MGs has become an essential, specialized, and interdisciplinary branch of PH. Agencies outside the realm of public health should be closely involved in MG medicine.

Dr. Memish also mentioned, in the operation and management of an MG, several sectors (e.g. health care, security and public communications) need to know how to interface with public health services and resources quickly and effectively. MGs pose complex challenges that require a broad expertise and a multidisciplinary collective approach.

Ziad Memish obtained his medical degree from the University of Ottawa in 1987. He is Fellow, Royal College of Physicians and Surgeons of Canada and the American College of Physicians. In November, 2007, he was awarded by the Custodian of the Two Holy Mosques King Abdullah bin Abdulaziz al-Saud “The King Abdulaziz Medal from the First Degree” – the highest award on a National level in Saudi Arabia for achievements in the field of infectious diseases and infection control.

Mass Gathering during Olympic Games

As mentioned earlier, this summer, an estimated 10,000 athletes and millions of visitors from all over the world will gather in London for the 2012 Olympic and Paralympic Games. Such mass gatherings present special challenges for public health that need to be prepared for and managed.

8,000 inspirational people will carry the Olympic Flame as it journeys across the UK. The Olympic Flame will travel to 95 per cent of people in the UK, the Isle of Man, Guernsey and Jersey during the 70-day Torch Olympic Torch Relay. It is said that the Olympic Flame stands for peace, unity and friendship. It will be carried by 8,000 truly inspirational Torchbearers and will visit more than 1,000 communities over 70 days.

People are saying that there will be chaos in public transport. Earlier this year, the Network Rail chief executive Sir David Higgins warned that that “bad things will happen” to London’s transport system during the Olympics. The key thing is not to panic, he said. TfL says: “London’s transport network will, at certain times and in certain places, be very busy next summer. People planning to travel in London next summer are advised to visit getaheadofthegames.com to see what steps they can take to avoid transport hotspots and keep themselves, and London, moving."

What plan London has during Olympics

Some of the world’s leading experts in the health and medical issues around global mass gatherings and major sporting events gathered at the London School of Hygiene & Tropical Medicine (LSHTM) to explore relevant issues and engage in a public panel discussion. This panel discussion, jointly organised by Chatham House, the Institute of Global Health Innovation at Imperial College London and LSHTM, held on 18th of May, 2012, examined progress over the past decade in health policies concerning mass gatherings, the development of medical sub-speciality of Mass Gatherings Medicine, and how international collaboration can increase resilience in future.

Participants included senior representatives of the UK Health Protection Agency London 2012, the World Health Organisation (WHO), and the Saudi Ministry of Health.

Dr. Brian McCloskey, London Regional Director and Olympics lead at the Health Protection Agency, UK, said: “In the lead up to the London Olympics we have liaised with public health experts from all over the world, to learn from their experiences with mass gatherings – including previous Olympic Games – in order to provide the best possible protection to the public and Games participants from threats to their health.

“Our risk assessments indicate that there is only a slight increased risk of infectious disease during the Olympics, such as diarrhoea and vomiting, and the reality is that serious outbreaks are relatively rare. Nevertheless, we have worked with public health experts from across the globe to put in place world class systems to monitor and respond rapidly to any outbreaks of infectious diseases or environmental hazards. This builds on existing tested, high quality capacity within the UK public health system.”

Professor David L. Heymann, Professor of Infectious Disease Epidemiology at LSHTM and Head and Senior Research Fellow at the Centre on Global Health Security at Chatham House, said: “Global Mass Gatherings such as at London 2012 present specific challenges, and it is important that the public health risks are recognised and understood. Prevention is both a collective and a personal issue – collective by ensuring that water, sanitation and food are safe, and individual in knowing how to protect against infectious diseases that may be transported by persons who attend or participate in the games.

“Lessons from the Hajj, the world’s largest annual mass gathering, will be shared and have much to teach us about how best to prepare and respond. This is a global issue and it is vital that we collaborate on a global scale to minimise the risks to public health that mass gatherings can pose.”

Olympic Games during Ramadan

As the games fall during the month of Ramadan the occasion will also be a challenge for Muslims choosing to observe the fast – be they visitors or the communities in the UK. The MCB symposium also heard from volunteers and service providers ready to cater for fasting Muslims during the Olympics.

Dr. Muhammad Abdul Bari, former Secretary General of the Muslim Council of Britain, mentioned, London won the Olympic Games bid in 2005 and France was the forerunner. London won the bid for its diversity, youthfulness and of course the legacy.

As a board member of the London Organising Committee of the Olympic Games and Paralympic Games (LOCOG), Dr. Abdul Bari said, from the day one the faith communities, especially the Muslim community, realise that Olympic is happening during the month of Ramadan. “We tried to make sure that the facilities for prayers have been made. Different prayer places, dozens of mosques have been gearing up to massive Iftar gatherings; organised by London city all Muslim organisations.”

 

 

 

Prince Charles hosts reception to celebrate Oxford Centre's historic achievement

Prince Charles hosts reception to celebrate

Oxford Centre’s historic achievement

Dr. Mozammel Haque

HRH Prince Charles, an heir apparent to the British Throne, hosted a reception at St. James Palace, London, on Tuesday, the 15th of May, 2012, to celebrate the historic achievement of the Oxford Centre for Islamic Studies (OCIS).

The Oxford Centre for Islamic Studies was granted the Royal Charter for its scholarly study of Islam and it has become the first Islamic organisation to receive this honour.

Prince Charles, the patron of the Centre, was joined by 150 guests at the reception including a number of foreign dignitaries and British politicians. It is reported that Shadow Chancellor Ed Balls, Universities and Science Minister David Willetts, Attorney General Dominic Grieve and Minister of State Oliver Let win mingled with the Prime Minister of Malaysia Dato Sri Mohd Najib bin Tun Abdul Razak and others. Jack Straw, one of the members of the Centre’s Advisory Committee, also attended the reception.

Royal Charters, granted by the sovereign on the advice of the Privy Council, have a history dating back to the 13th century. They are now normally granted only to bodies that work in the public interest and which can demonstrate pre-eminence, stability and permanence in their particular field.

The University of Oxford, and many of the Oxford Colleges, as well as a number of other leading British academic institutions, are similarly incorporated by Royal Charter.

At the celebrating reception, Prince Charles said, it is reported, “It was ‘absolutely right’ that we should do all we can to nurture an institution which not only promotes a better informed understanding of Islamic culture and civilisation but also reminds both the Islamic world and the West of ‘those timeless, universal principles of harmony enshrined within Islam’”.

“He admitted that ‘many of the potential problems’ he warned of in his speech to the centre in 1993, entitled Islam and the West, has come to pass,” the report said and mentioned, “In that speech he cautioned against sliding ‘into a new era of danger and division because of governments and peoples, communities and religions, cannot live together in peace in a shrinking world.’”

On this auspicious occasion, Dr. Farhan Nizami, CBE, Director of the Oxford Centre for Islamic Studies, issued a press release, saying: “This is a most important and welcome moment and I would like, on this occasion, to thank warmly all those who have encouraged and assisted the Centre’s development over more than 25 years. As well as contributing strongly to the intellectual and academic life of Oxford, by focusing on the study of Muslim culture and civilization, the Centre has developed active global links with leading academic institutions internationally.”

Dr. Nizami mentioned about different programmes of the Centre. “These are underpinned by our scholarship and fellowship programmes, which attract scholars to Oxford from around the world and widen access to those who wish to research and study at Oxford. Many leading international figures, from the academic world and wider public life, have lectured here,” he said in the press release.

Dr. Nizami is confident that the contribution, and importance, of the Centre will grow in the years ahead and that it has the opportunity to make a unique contribution to greater understanding of the Muslim world, and more positive international dialogue, based on strong academic foundations.

The Centre promotes multi-disciplinary teaching, research and publication at Oxford related to Muslim culture and civilization. Its Fellows teach in a range of faculties across the University of Oxford. Through its international outreach, and links with academic institutions worldwide, the Centre provides a meeting place for scholars studying all aspects of contemporary Muslim societies.

The Oxford Centre for Islamic Studies (OCIS) is a Recognised Independent Centre of the University of Oxford, founded in 1985. HRH Prince Charles, The Prince of Wales, the Centre’s patron, has been enthusiastic supporter since its foundation in 1985. He has twice delivered lectures at the Centre and visited the 3.25 acre site where building work on its new home began work in 2002. Prince Charles took a prominent part in the design of the Islamic garden.

Dr. Naseef, the chairman of the Centre

expressed his satisfaction

Dr. Abdullah Omar Naseef, the chairman of the Centre’s Board of Trustees, who came from Saudi Arabia to attend the reception hosted by The Prince of Wales, expressed his satisfaction and said to me, “This is very good news. This shows that the British government, the Queen, and the whole state are very much aware that the Oxford Centre for Islamic Studies is doing very well to make relations between the Islamic world and the Western world closer and to bring Islam and its role in the international arena.”

He said, “There is now this general awareness that we are now become one small village. Every nation, every culture and every religion has to co-exist with others; to cooperate, to try to bring better harmony. By honouring this Royal Charter to the centre makes it a British organisation.”

Referring to this historic achievement of the Centre, Dr. Naseef said, “It is really the collective work of the whole of the Board of Trustees and the Director General of the Centre, Dr. Farhan Nizami, to approach governments and organisations mainly to contribute and it is well said that Kingdom of Saudi Arabia, the Late King Fahd and the Custodian of the Two Holy Mosques, King Abdullah, had contributed great deal, may be the majority of the funds came from them. We don’t deny that there was big funds also came from Kuwait; from Emirates; from the Sultanate of Oman. But you know the support gradually built up by the hard work of 27 years or more of the centre under the chairmanship of late Maulana Hassan Nadwi (popularly known as Ali Mia) started at that time to meet people.”

Background of the foundation of the Centre

The Oxford Centre for Islamic Studies was set up in 1985 when Dr. Naseef was the Secretary General of the Makkah-based Rabita Al-Alam Al-Islami (Muslim World League). Late Maulana Hassan Nadwi was the first chairman of the Centre’s Board of Trustees and Dr. Naseef was a member of the Board along with others.

I had the opportunity to meet Dr. Naseef who has been associated with the Oxford Centre from the very beginning and a great supporter of the Centre. In the beginning Dr. Naseef was a member of the Board of Trustees; then he became the vice-chairman and now chairman. Recollecting those days, Dr. Naseef said, “When I was Secretary General of the Rabita, Dr. Farhan Nizami came with a big ambitious project. Alhamdo lillah, it came through and it was a big dream for him and for us. It’s a blessing of Allah the Almighty. He had made it to come through.”

“Maulana Hasan Nadwi came to visit Rabita, the first chairman and then met the Late King Fahd and told him about the centre that this is the centre in the heart of colleges in Oxford. Historically, it is very important and the Late King Fahd gave the support, Alhamdo Lillah,” Dr. Naseef said.

Dr. Naseef attended Centenary

Celebration of Scouting in Lebanon

Dr. Naseef, the former President of the Jeddah-based King Abdulaziz University and also the former Deputy Chairman of the Shoura Council of the Kingdom of Saudi Arabia, is a great social worker and philanthropist. He is presently the Secretary General of the Cairo-based International Islamic Centre for Dawah and Relief (IICDR). I got an opportunity to interview him while he was in London about his activities.

Last March, Dr. Naseef met the Prime Minister of Lebanon during the 100 years celebration of scouting. Speaking about his visit, Dr. Naseef said, “I met the Prime Minister of Lebanon. There was a series of celebration for one year now to show that the scouting was started from Lebanon throughout the Arab countries. We were there for two days and there was big cerebration and we saw the people really dedicated scouts of all religions of great. They are very very happy to show us their history. This celebration of the centenary in the Arab world will continue and there will be Arab Jamboree in Lebanon in the coming August.”

Scouting was started in Lebanon in 1912. The celebration of the centenary was started earlier in the beginning of this year 2012. But Dr. Naseef went there to attend the big function in March. “It was really very amazing how the people are working hard to achieve scouting,” said Dr. Naseef

Dr. Naseef met President of Uganda in February

Earlier in February, Dr. Naseef headed a Task Force of the Organisation of Islamic Cohesion (OIC) to meet the President of Uganda in connection with the Islamic University of Uganda. Dr. Naseef said, “The President of Uganda was complaining about the University and we saw him and told him that the University is really one of the best universities in the Muslim world. It has delivering a very valuable job. And I think he was satisfied.”

“I was delegated this authority by the OIC Secretary General who asked me to go for that mission to Uganda,” Dr. Naseef said.

This Task Force was formed by the OIC to support the Islamic University of Uganda and to show the President that he should be fully satisfied by that the university is doing very well.



Royal Charter Granted to the Oxford Centre for Islamic Studies

Royal Charter Granted to the Oxford Centre

for Islamic Studies

Dr. Mozammel Haque

The Oxford Centre for Islamic Studies (OCIS) has been granted the Royal Charter. This will be celebrated at an event hosted by the Centre’s Patron, HRH The Prince of Wales, on 15 May, 2012.

Royal Charters, granted by the sovereign on the advice of the Privy Council, have a history dating back to the 13th century. They are now normally granted only to bodies that work in the public interest and which can demonstrate pre-eminence, stability and permanence in their particular field.

The University of Oxford, and many of the Oxford Colleges, as well as a number of other leading British academic institutions, are similarly incorporated by Royal Charter.

On this auspicious occasion, Dr. Farhan Nizami, CBE, Director of the Oxford Centre for Islamic Studies, issued a press release, saying: “This is a most important and welcome moment and I would like, on this occasion, to thank warmly all those who have encouraged and assisted the Centre’s development over more than 25 years. As well as contributing strongly to the intellectual and academic life of Oxford, by focusing on the study of Muslim culture and civilization, the Centre has developed active global links with leading academic institutions internationally.”

Dr. Nizami mentioned about different programmes of the Centre. “These are underpinned by our scholarship and fellowship programmes, which attract scholars to Oxford from around the world and widen access to those who wish to research and study at Oxford. Many leading international figures, from the academic world and wider public life, have lectured here,” he said in the press release.

Dr. Nizami is confident that the contribution, and importance, of the Centre will grow in the years ahead and that it has the opportunity to make a unique contribution to greater understanding of the Muslim world, and more positive international dialogue, based on strong academic foundations.

The Oxford Centre for Islamic Studies (OCIS) is a Recognised Independent Centre of the University of Oxford, founded in 1985. Its Patron is HRH The Prince of Wales.

The Centre promotes multi-disciplinary teaching, research and publication at Oxford related to Muslim culture and civilization. Its Fellows teach in a range of faculties across the University of Oxford. Through its international outreach, and links with academic institutions worldwide, the Centre provides a meeting place for scholars studying all aspects of contemporary Muslim societies.

Ain Zubaida - Symbol of Magnificent Legacy

King Abdullah bin Abdulaziz

Rehabilitation of Ain Zubaida Project

Dr. Mozammel Haque

There are many historical wonders in the land of Saudi Arabia and one of the wonders is Ain Zubaida. Ain Zubaida is a symbol of the magnificent legacy of a unique historical water project, built during the eighth century, exactly in AD 801 and named after its founder, Zubaida Al-Abbasi, the wife of the Islamic Caliph Haroon Al-Rasheed. Zubaida was a memorable lady who lived in Baghdad from AD 760 to 820.

Ain Zubaida is such a brilliant water system with its fantastic engineering feat that it is still survived after 1200 years. Preservation and rehabilitation of this historical heritage is given utmost importance at a project run by a unit at King Abdulaziz University, Jeddah.

Professor Omar Siraj Abu Rizaiza of the King Abdulaziz University, Jeddah, who is a native to the region and an established researcher in the field of water resources with extensive expertise in the typography of the Arab peninsula and its resources, gave a lecture on the historical dimensions of Ain Zubaida at a meeting organised by the London Middle East Institute (LMEI) at the School of Oriental & African Studies (SOAS), University of London at the Brunei Gallery, on 30th of April, 2012. The lecture carries the objective of extending the initiative of the Saudi Arabian government to increase the publicity of Ain Zubaida heritage.

Professor Abu Rizaiza, who is Professor in Civil Engineering, College of Engineering and Principal Investigator of the Project of the King Abdullah bin Abdulaziz for the Rehabilitation of Ain Zubaida, gave glimpses of his extensive scrutiny of the engineering works of Ain Zubaina.

Historical background of the Ain Zubaida

Mentioning about the historical background of the Ain Zubaida, Professor Abu Rizaiza said, when Zubaida performed Hajj, she noticed the overwhelming need for proper water supply, especially at the Holy Places. She decided to supply these areas with fresh drinking water. Upon her return to Baghdad, she contacted engineers and briefed them regarding her decision to supply these areas with water. After in-depth studies and research, the engineers explained that the project would be extremely expensive. Her response, quick and straightforward, indicated that people’s lives were of higher value. The engineers designed a brilliant project. They carried out further studies for the construction of an integrated system for collecting, transporting, storing and distributing water around the Holy Places.

The cost of the project was one million dinar pounds, the equivalent of a piece of gold weighing approx. 10 grams. The project took ten years to complete. As a result of such great efforts and tremendous engineering feats, the project has survived to the present day, with large sections still operating efficiently.

Its elements and engineering works

The system consisted of canals (Qanats), manholes, retaining walls, culvert, dams, bridges, pools, ground (and elevated) water storage tanks and distribution outlets embellished with beautifully shaped stone taps. Qanats: Qanats are of two types: (1) Qanats for collection and Transport; and (2) Qanats for Transport only.

Galleries for water collection and transport: They function as water collecting parts; built underground, crown (upper part) is below GW table level. They are designed in such a way that there is enough pressure to push the water to seep into the galleries. .

Speaking about the engineering works of the Ain Zubaida, Professor Abu Rizaiza mentioned, The system consists of canals (Qanats), manholes, retaining walls, culvert, dams, bridges, pools, ground (and elevated) water storage tanks and distribution outlets embellished with beautifully shaped stone taps.

Operation and Maintenance of Ain Zubaida:

Virtually from its inception, the Ain Zubaida System was operating under the auspices of a Trust Fund and Maintenance System (Awqaf), which derived its liquidity from the incomes generated by vast property holdings. This self-financing system (Awqaf) provided capital for the purchase of material, as well as operation and maintenance work performed by a variegated labour force.

Professor Abu Rizaiza mentioned about the main labour force of the Ain Zubaida, which consisted of approx. 500 salaried employees, composed of the following: Full-time staff, part-time staff, and consultants (on call) .There were hundreds of volunteers and working pro bono; these were skilled craftsmen, residents of the Mecca region, who would be rotated to work a number of hours in a so-called “after-shift”.

All salaried employees as well as volunteers would be interviewed by committees. To be appointed candidates have to convince the committee members of their professional calibre, mentioned Professor Abu Rizaiza.

Inspection and Maintenance Programme:

Speaking about the inspection and maintenance programme, Professor Abu Rizaiza said, the maintenance programme consists of the following events:

• (1) Weekly inspection (Routine);

• (2) Standard maintenance run (every 6-12 months);

• (3) Special post-flood maintenance work (on average; once every 10 years).

Professor Abu Rizaiza also explained the geographic location of Ain Zubaida in Wadi Naaman, towards the east of the City of Makkah.

Rehabilitation of Ain Zubaida

Speaking about the Rehabilitation of the Ain Zubaida System, Professor Abu Rizaiza, the Director General of the Unit for Ain Zubaida Rehabilitation and Ground Water research at King Abdulaziz University, said, in recent years there has been a renewed interest in traditional water supply systems, such as ains, in the Kingdom, not only as a sustainable source of water, but also as a cultural heritage item of engineering works. Some of these systems, especially the ones located at the Holy Places, are not only important locally but also have global significance.

Professor Abu Rizaiza also mentioned about the shifting from Ain to Well System massive pump operations. He said, due to massive expansion of tube-wells used by public and private parties in the vicinity of Ain Zubaida, the pumping of water for the wholesale market in the Jeddah and Makkah areas became a routine practice. This change in water operations has resulted in a considerable drop in the groundwater table, with the system drying up. This caused the infrastructure of many parts to deteriorate, with facilities becoming almost obsolete.

The provision of water was the most fundamental aspect of looking after the pilgrims. The most important features of the infrastructure, the birak were basically tanks or small reservoirs for collecting rainwater and runoff from the shallow wadis (intermittent watercourses) of northern and north-eastern Arabia. Water from the spasmodic and occasional rains would be challenned into these tanks and, when the system was working at its best, would be stored there until the time of the Hajj when the pilgrims could make use of it. Numerous well-spaced birak were built along the trail in a sophisticated feat of engineering.

The classic Abbasid period birak on the Darb Zubaida were square or rectangular tanks, 30-50m (100-165 ft) along the sides and about 5m (16 ft) deep. They were built of stone, usually coursed rubble, and some were lined with plaster to prevent leakage.

A Brief Note on Zubaida, her background and contribution

Professor Abu Rizaiza gave a brief note on the life, education and famous projects of Zubaida. Zubaida was born in Al-Mussel in AD 762. When she was one year old, her father died and she was taken to the house of her grandfather who raised her most responsibly. After her grandfather’s death, one of her paternal uncles looked after her. He was kind and very helpful.

While at her grandfather’s house, she was taught by famous top scholars. Her preferential subjects were: History, Art, Philosophy, Poetry, Religion and Science. She was considered a talented, intelligent, serious and dedicated learner.

Zubaida was married to Haroon al-Rasheed, the Fifth Abbasid Caliph. She died in AD 831 in Baghdad, 32 years after her husband’s death.

Zubaida’s Famous Projects

Lady Zubaida carried out many famous projects during her lifetime, such as Bait al-Hekma Library, Baghdad, Research and Education Centre, Translation Centre and Ain Zubaida. It is most important to note that a Muslim lady of her stature in those early periods carried out so many educational, welfare and research-oriented translation projects.

The Bait al-Hekma Library, Baghdad

Professor Abu Rizaiza mentioned about the Bait al-Hekma Library. He said, Zubaida along with her husband established the Bait al-Hekma Library at Baghdad, which is the largest and most famous library in the history of Islam. She acquired for the library books and makhtotat (manuscripts) from different countries and written in different languages such as Arabic, Greek, Latin, Persian, Indian and Chinese. Her main concern was to stock the library with as many books as possible no matter what the cost! The library is still operating today, said Professor Abu Rizaiza. .

Research and Education Centre

Another important project which Zubaida established was the Research and Education Centre. Professor Abu Rizaiza said, Zubaida contributed significantly to the establishment of this vast facility. She recruited outstanding scholars and scientists from all over the world to teach there. She paid them high salaries and awarded them prestige beside elevated academic status. She also provided a support structure for the scholars that would handle all of their daily necessities, in order to free them for research and educational activities.

Translation Centre

Zubaida also participated in establishing a translation centre for producing Arabic versions of texts written in principal contemporary languages, [such as (mainly) Greek, Latin and Persian]. This was in addition to extensive work on research reports and other texts, mentioned Professor Abu Rizaiza.

Three-Day International Hajj Conference

at the British Museum

Dr. Mozammel Haque

The three-day major multi-disciplinary academic conference on Hajj, organised by the British Museum, with the assistance from the School of Oriental & African Studies (SOAS), University of London, held at the British Museum from/on 22-24 March, 2012. There were 12 sessions and 29 lectures in three days of the conference. The conference covered many aspects of Hajj, including literature, history, archaeology, pilgrims’ journeys, art, architecture, and photography and material culture.

Opening Address: Importance of Hajj

The opening address on the importance of Hajj was delivered by Professor M.A.S. Abdel Haleem of the School of Oriental & African Studies (SOAS). In his address he highlighted the centrality in the Hajj of the worship of God alone, which accentuates the spirituality of the experience. Performing Hajj is the lifetime ambition of even the poorest villagers to make the journey, to join the whole community of pilgrims, past and present, to actually see the Ka’abah, towards which they face in all their daily prayers, and affirm the essence of their faith: One God, one Kibla, one Kitab, and one religious community, the Ummah.

Professor Abdel Haleem said, “Hajj connects Muslims historically throughout the generations as well as geographically to other Muslims around the world at any particular time. This is one of the most unifying elements in the Muslim communities, Ummah and it’s a journey that makes a huge change in the spiritual and social life of the pilgrim.”

The Hajj has grown from only two people, Abraham and Ishmael, going round the Ka’abah, to now, when we have about 3 million pilgrims. Whatever the numbers, the faith that drives the believers guarantees that the Hajj will continue, even within the restrictions in space and time, as long as there are Muslims. From this faith have developed all the aspects of the Hajj shown in the British Museum Exhibition. The phenomenon provides fertile ground for the continued proliferation of religion-historical-cultural studies as exemplified in the programme of this conference.

History of Hajj is the history of continuity

Professor Hugh Kennedy Professor of Arabic at the SOAS, in his paper, “The History of the Hajj, c.630-1250” introduced some general points about the History of Hajj. He said, Hajj is an extraordinarily remarkable long living event in the sense that Hajj as we know that the Muslim Hajj begins with the time of the Prophet (peace be upon him) and the Prophet himself sets the pattern for all subsequent Hajjis but it is continued without no any interruption; ever since every year as far as we know Muslim has performed the pilgrimage.

Professor Kennedy also observed, “The whole pattern of the Hajj or the whole history of the Hajj is the history of continuity but at the same time is a history of change, development and alteration.”

Patronage by women for infrastructure

Development-Dhar Zubaida

Professor Kennedy also mentioned about the Infrastructure development project during the Abbasids period. He said, “The Dhar Zubaida was series of forts and signs and above all water supplies and water systems that would guide and help the pilgrims across this desert. It was by far the biggest infrastructure project developed by the early Islamic Caliphs. And it is interesting that it was patronage by the women above all.”

Land and sea transportation

The Hajj was for many centuries a focal point for the many merchant travellers who found this event an opportunity to trade with other fellow Muslims from different lands. Both land and sea transportation had their advantages and disadvantages. Professor Dionisius A. Agius, Professor of Arabic and Islamic Material Culture at the University of Exeter, in his paper, “Cargo-Pilgrim vessels of the Red Sea in medieval Islam: perception and reception” discussed the various eyewitness accounts of Muslim writers.

Charles LeQuesne, an independent scholar, in his paper, “Hajj ports on the western coast of the Red Sea,” presented an overview of what is known of the key historic ports used by pilgrims travelling across the Red Sea from Africa. It examined the similarities and differences between the key harbours of Tur (in the Sinai), Suez, El-Qusayr, Aidhab/Halaib and Suakin.

 

Islamic contact with West Africa:

Malian Emperor Mansa Musa’s Hajj

Dr. Sam Nixon, Post-doctoral researcher at the University of East Anglia, in his presentation on “The Pilgrim returns: West African rulers and their Hajj-inspired grand schemes (AD 1000 to the modern era),” talked about the Islamic contact with West Africa. In the earliest centuries of Islamic contact with West Africa the ideas of central Islamic lands which filtered through to West African rulers were often highly selective and radically different from orthodox Islam.

From the 11th century West African rulers formed increasingly stronger ties with Islam and it is from this time that we have the earliest account of a ruler making the Hajj themselves. Throughout the centuries into the modern era a series of monarchs made their way to Makkah. The voyage across the Sahara from West Africa and into Arabia would undoubtedly have been a life changing experience, and it is clear that many of the West African rulers who made the journey were hugely inspired by it to change their own society. Dr. Nixon charted the most famous of these rulers and their Hajj-inspired works, including the religious, political and material changes which were undertaken in their society.

Speaking about Islam in West Africa, Dr. Nixon mentioned about Mansa Musa, the Malian emperor in the 14th century. He said, “Most famous Mansa Musa during his Hajj travelled to Cairo, brought huge amount of gold and spent in Cairo and that stabilised the Egyptian economy.”

There was a long series of Malian rulers went to pilgrimage prior to Mansa Musa. What makes Mansa Musa special was his contribution to monumental architecture in the Islamic tradition and mosque building on his return journey and the palace architecture at Niani (Malian capital). Dr. Nixon mentioned, He built this architecture in his palace. Mansa Musa’s promotion of the town Timbuktu as the greatest trading town which was never been known in that region and also promoting as a centre of Islam in West Africa to the level which was not really been seen previously. It included the famous University of Sankore and associated with it the tradition of gathering manuscripts copying took place in West Africa. This has given a great respect to Mansa Musa in West Africa.

Caliphs built Khans, Mosques, Forts

Andrew Petersen, senior lecturer in archaeology at the University of Wales Trinity St. David in his presentation on “The lost fort of Mafraq and the Syrian route in the 16th century by. The Ottoman conquest of Syria and Egypt” said, The Ottoman Sultan Selim I between 1515 and 1517 marks a turning point in the history of the region. The Ottomans showed their commitment to the revival of Syrian Hajj route by providing it with a number of facilities including khans, mosques and forts. One of the first Ottoman buildings within the newly conquered territories was the fort at Mafraq built under the orders of Selim I sometime between 1516 and 1520.

Mehmet Tutuncu, Chairman of Research Centre for Turkish and Arabic World, Haarlem in Netherlands in his presentation, on “The Ottoman inscriptions of the Hajj route from Damascus,” described the Ottoman Sultans role in building khans, mosques and forts. In 1517 the Arab provinces became part of the Ottoman State. Ottoman Sultans carried from these time the honorific title of Khadinul Harameyn (servant of the holy sites). They started building and restoring forts and water-reservoirs for the travellers’ pilgrims to Makkah performing the Hajj. In the Ottoman Hajj buildings many inscriptions were written.

 

Derek Kennet, senior lecturer at the Durham University, Andrew Blair, PhD student at the Durham University and Brian Ulrich, Assistant Professor at the Shippensburg University are conducting The Kadhima Project: mapping trade and pilgrimage routes in early Islamic north-eastern Arabia. The Kadhima project is investigating Sasanian and Early Islamic settlement to about 1000AD in the territory of modern Kuwait. Beginning with nomadic coastal trading sites in the Sasanian period, the project has been able to track the development of sedentary occupation in the later 7th and early 8th century along the coastal ‘Tariq Munkadir’ to al-Yamamah and the Hijaz (as reported by al-Bakri and others). Much of this is clearly oriented towards trade and pilgrimage into the interior of Arabia, as is demonstrated by the high levels of soft-stone cooking pots that are probably of Hijazi origin.

Sami Abd al-Malik, Director of the Supreme Council of Antiquities, Ministry of Antiquities, Egypt, in his presentation on “The Inns (khans) of the road of al-Hajj al-Misri during the Mamluk and Ottoman Period: a historical and architectural study,” spoke about the role of khans and their beginnings, its architectural plans, and how they work. During the early period of Islamic conquest until the end of the Fatimid period, we find that the majority of installations constructed for water and religious purposes. One of the oldest khans was constructed on this road in Yanbu and was described by Al-Maqdisi in the tenth century AD. The road architecturally flourished during the Mamluk and Ottoman periods. The security and commercial facilities were the most important features of the road.

These khans were constructed to save the secretariats and the funds of the traders and pilgrims, and to save grain crops for the pilgrims, and to keep them safe, and they acted as khans for traders and castles to maintain security, but this was due to the peoples and the soldiers of the Mamluks who took turns guarding each year with another group coming from Cairo, a system which continued in the Ottoman period.

Mercantile Activity associated with Hajj

Dr. Marcus Milwright from University of Victoria, Canada, in his presentation on “Trade and the Hajj: Archaeological and Historical Perspectives,”reviews the evidence for the varied mercantile activity associated with the Hajj, with a particular emphasis upon the Mamluk (1260-1516) and Ottoman (1516-1918) periods in Greater Syria.

Depictions of Qur’anic Verses

Professor Jonathan Bloom at Boston College, in his presentation on the “Depictions of the Holy Architectural ‘influence’ and the Hajj”examined a few characteristic concepts in Islamic architecture, such as the nine-bay mosque plan, the use of multiple minarets, and decoration with muqamas, to suggest that the pilgrimage to Makkah played a previously-unacknowledged role in the development of Islamic architecture in medieval times.

Sheila Blair at the Boston College, USA, in her presentation on “Inscribing the Hajj,” said the Qur’anic verses describing the Ka’abah as the first house of worship and pilgrimage to it as a duty owed to God (Qur’an 3:96-98) is the text most frequently associated with Makkah and the Hajj. Her paper traced the evidence, both written and visual, for the use of these verses from Abbasid times onward on the Ka’abah itself, the Kiswa or covering for it, and other objects associated with it such as keys and pilgrimage certificates, as well as on buildings erected in the Islamic lands.

Travellers and Pilgrimage Accounts

Professor Nile Green at the UCLA presented on The Steam Hajjis: Urdu and Persian Travelogues from the age of Industrialisation and Michael Wolfe provided a survey of a number of 20th century Muslim Pilgrims to Makkah, all of whom wrote books about their Hajj experience. As a point of departure and for contrast, Mr. Wolfe started with Arthur Wavell (in Makkah, 1908), the last of the non-Muslim Hajj adventurers. His presentation then proceeded to consider the experience and writing of Eldon Rutter (1925), Muhammad Asad (1927), Harry St. Jean Philby (1931), Evelyn Cobbold (1933), Hamza Bogary (1947), and Jalal Al-e Ahmad (1964).

History of Kiswa for the Ka’aba

Maria Sardi from Benaki Museum spoke on “Weaving for the Hajj under the Mamluks.” The Mamluk Sultans of Egypt and Syria held the prerogative of offering the Kiswa for the Kaaba in Makkah as protectors of Sunni Islam and Hejaz from 1250 to 1517. An annual ceremony was organised in Cairo for the departure of the pilgrimage caravan: The display of the Kiswa, the parade of the Sultan’s palanquin (Mahmal), the litters of the Sultans’ senior wives following the Hajj, which were covered with silk brocades, manifested the might of the Mamluks and their piety. The few surviving examples (e.g. the earliest extant Mamluk Mahmal), contemporaneous Arabic sources and traveller accounts, was used to illustrate the splendour of the woven items associated with the Mamluk Hajj, as well as the religious and political messages they conveyed.

Nahla Nassar, Curator of the Nasser D. Khalili Collections, in her presentation on “Dar al-Kiswah al-harifah in Kharanfash: Its artisans and their work,” spoke about the production of Kiswa. The production of the Kiswah of the Ka’abah – the set of textiles sent yearly by Egypt to the Makkan Sanctuary – moved to a new factory established by Muhammad Ali Pasha in 1817. Known originally as warshat al-Kharanfash, it consisted of a complex of workshops that were well equipped with modern machinery and several hundred looms for weaving various types of cloth, including the black self-patterned drapes of the Ka'aba. One section, the qism al-zarkashah, was responsible for embroidering the hizam of the Ka’abah and a sitarah for its external door, another for its internal door and a third for the minbar of the Makkan Sanctuary, as well as a Kiswah for Maqam Ibrahim and a sitarah for its maqsurah.

Towards the end of the 19th century, the name of the factory was changed to maslahat al-kiswah and it was devoted exclusively to the production of the Makkan textiles, and by the 1920s – under its new name of dar al-kiswah al-sharifah – to their embroidery. A large number of artisans were involved in the embroidery; many started out as young apprentices and worked there for over 50 years. Calligraphers such as Abd Allah al-Zuhdi, Mustafa al-Hariri and Muhammad Ghazlan, designed the inscriptions which were then embroidered with fine-gauge silver and gold-plated silver wire (mukhayyash). The last kiswah sent by Egypt to Makkah was made in 1962.

Mohammed Hessein Al-Mojan, researcher in the Islamic Civilization and Arts, Saudi Arabia in his paper on “the Kiswah of the Prophet’s Mosque at Madinah,”spoke about the history of the emergence of the kiswah of the Prophet’s room and Mosque and the diversity of its parts. The kiswah of the Prophet’s Mosque in Madinah emerged during the Umayyad or Rashidi era and the first part that was visible is the covering of the pulpit. There are different historical accounts about the first to make the platform’s livery, whether Uthman ibn Affan, or Muawiya ibn Sufyan, and it was said, Ibn Al-Zubayr. The beginning of the clothing of the Prophet’s room was by Khaizran who is mother of Harun al-Rashid when she dressed the walls with silk. The first full kiswah of the room was by Al-Hussein ibn Abu Hija who was the relative of Al-Saleh Talaea in the reign of the Abbasid Caliph Al- Mostadhae Be-Amr Allah (566-575 AH/1171-1180 AD), and it was of white silk with jamats “medallions” of yellow and red silk, and the belt of red silk on which was written Al-Yassin.

Two years later Al- Mostadhae dressed the chamber walls by a kiswah of violet silk with white silk jamats “medallions” wrote: Abu Bakr, Omar, Othman, Ali, and wrote on the model name Al- Mostadhae. Then the Caliph Nasser Le-Din Allah sent a new kiswah made from black silk with white silk jamats. Then a third covering was sent by the mother of Caliph Nasser Le-Din Allah. The cover of the doors of the Mosque appeared in the Abbasid era when clothing abounded on the doors of the Mosque, and they became their own covers in the Mamluk era.

Accounts of Hajj and Holy Places

Dr. Muhammad Isa Waley, part-time Lead Curator at the British Library, London in his paper on “Prosaic verse, poetic prose: Two accounts of Hajj and Holy places,” presented two accounts of Hajj and Holy Places. The best-known description in Persian verse of the Hajj and the Holy Places of Islam is the Futuh al-Haramayn of Muhyi (Muhy l-Din) Lari. This text, composed in the 16th century for a ruler of Gujarat, exists in almost twenty manuscripts that are notable for their colourful stylised illustrations. Some are known to have been produced in the Hijaz, and were probably made and sold as souvenirs for Pilgrims.

Dr. Waley made a comparison of Futuh al-Haramayn with the Tuhfet ul-Haremeyn, Yusuf Nabi’s account of his own pilgrimage. Nabi (1642-1712), a famous Ottoman writer, composed this work in prose, occasionally adding verses for ornament. His poetic genius, however, shines through the entire text, which evokes far more strongly than Muhyi’s the whole experience of pilgrimage: the travelling, expectations, sights, rituals, and emotions associated with the greatest moments of many believers’ lives. In this presentation, passages from each work was analysed and compared.

Dr. Waley’s own thoughts of Hajj

According to Dr. Waley, both the works deserve further study and translation. But before he concluded his presentation, he left his parting thoughts which are worth mentioning. He commended the Hajj Exhibition and the Hajj conference. He also said that those who perform Hajj have own memories and views. It is hardest to capture or exhibit inner meaning of rituals. The common threads in five pillars of Islam are: surrender, emptying out, giving in order to be purified and filled, Shahada (Submission to the Creator and Final Emissary), Salat (bowing, prostration), Siyam (Emptying, purifying), Zakat (paying, purifying), Hajj (visit “empty” House, stand on “empty” plain)), worshippers perform Hajj (etc.) from duty, lovers do from love.

Imam Bonjol (1796-1864) prayer book

Professor Jan Just Witkam from the University of Leiden described the prayer book of Tuangku Imam Bonjol (1796-1864), with texts in Arabic and Malay. The imam is now one of Indonesia’s heroes and his portrait is on the 5000 RP banknote. His illustrated prayer book, which comes from Sumatra (1814), shows, among other things, images of Makkah and Madinah. The prayer book is not a pilgrim’s guide, and the Imam never went on pilgrimage, but the images in the prayer book show an imagination of Islam’s Holy Land. These images of Makkah and Madinah stand in an iconographical tradition, which in one way comes from the Middle East (choice of subject), and in another way are typical for South East Asian book illustration (style and techniques). These different avenues were explored and the two iconographical traditions were treated within their religious, intellectual and art historical context.

Organising Hajj-going from Britain

Dr. Sean Mcloughlin, senior Lecturer in Religion, Anthropology and Islam at the University of Leeds is conducting research on Organising Hajj-going from Britain. His paper begins the task of tracking changing patterns of Hajj-going and its structure and organisation in England, especially in the last two decades. The research is based on mainly on interviews conducted in late 2011 with a small sample of representatives from the two main British Muslim pilgrim welfare organisations: two tour operators and their guides; UK government and trading standards. The research also draws on interviews with 30 pilgrims in different parts of England and an online survey of around 200 pilgrims. Overall, the paper reflects the general dynamics of an increasingly commercialised and regulated Hajj-going in late modernity, both in terms of the opportunities that this presents for tour operators and pilgrims but also in terms of meeting various challenges in the UK and in the Holy Places.

Islamic Education in The UK: A View to The Future

Islamic Education in the UK:
A View to the Future
Dr. Mozammel Haque

A discussion on the Islamic Education in the UK: A View to the Future organised by the Islamic Society of the University of Oxford, held at Jesus College, Oxford, on 6th of March, 2012. Professor Tariq Ramadan gave a lecture on this important topic.

Professor Ramadan at the very start said that we must start with three points: the main framework, objectives, principles and then end of objectives. “We are attempting to promote the principles framework and the objectives; but very often we want to do exactly the same as what is taught by other systems and simply add the word ‘Islamic’ and they are happy in the competition when the Muslims are doing as good as the other,” mentioned Professor Ramadan.

Professor Ramadan explained that for him, the first point is not simply to integrate within the current system, but more rather to contribute to the system for the better. He said, “Let us agree to disagree from the very beginning and identify the added-value and principles that we need to understand, promote and translate in our lives”

The second point, Professor Ramadan said, is to restructure how one can deal with the issues of good intentions and hope. “I have seen too many people having the good intention to have Islamic schools. Yet good intentions can destroy unless we identify the right way of achieving them,” said Professor Ramadan and added, “This is something that we learn from the Prophet’s (peace be upon him) life. The Prophet (peace be upon him) was always asking God to help him but he did not forget to think when comes to implementation and to ask the people around him, even non-Muslims, people from other faiths, to help him to go the right way. I rely on God but I need human intelligence and human agency anywhere in the West.”

People researching and working on education are developing new theories, trying for the best to devise a better. “If we neglect this new research and theories in the name of the fact that Muslims have the right principles, is this right? Having the right principles yet not deriving the right methodology is wrong because there is no way to understand the principles unless one understands how to implement such principles within a specific context,” argued Professor Ramadan.

Principles - the context and evaluation
Professor Ramadan talked of the principles, context and evaluation. He said that we need to evaluate; we must be positive. “To be a good Muslim is always to strive to have a good knowledge. This must relate to the principles, context and environment - where and with whom you are living and what you want to achieve there. In the name of the principles, one must consider the context within which you are living and then draw your conclusions, evaluate. We need to evaluate, we need to assess where we are,” said Professor Ramadan.

Speaking about the achievement over the last 25 years; Professor Ramadan said, “I would say that we must be positive of this because over the last 25 or 30 years what the Western Muslims, the European Muslims have achieved is great. Does it mean we should be happy with it? We should be happy with the constructive and critical ways and consider what must still be improved in the whole process.”

Some of the principles that we must rely upon
First The Tawheed
Professor Ramadan said, “Let me consider some of the principles which are important for me when it comes to Islamic education, the principles which we must rely upon. I think that it comes to the beginning of the revelation that we have really to understand the Oneness of God – Tawheed is essential. When God is talking to the Prophet (peace be upon him) the first dimension on which He (God) is relying about Himself Rabbul Alamin, the Rab is not exactly the way we translate it into English saying Lord.”

Tarbiyah
Professor Ramadan said, “In Rab there is the root of Tarbiyah; the Educator. He (God) is taking the Prophet (peace be upon him) and saying I am your educator; now this is the way I am taking you from here and now I want you to go there. So on the way towards Truth, on the way towards Me, on the way towards being close to Me, I am your Educator and you are going to be educated; and through this process you are yourself going to be the model. So you are the best example, because the Educator is God. So the Tarbiyah is essential.”

Upon what dimensions is this Tarbiyah based? Professor Ramadan said, “Allah is talking about Himself Ar-Rahman and you know how much the Prophet (peace be upon him) loved this Surah – Surah Ar-Rahman. Talim twice here between Allamal Qur’an. He taught Qur’an, the recitation and the revelation. He Created the Man and then Allamahul Bayan. He taught him how to express himself. Coming from God with this understanding in the Revelation and being able to be speak out be twice Allama. So Talim here is essential, is not only knowledge.”

Three dimension, Al-Ilm, Fahm and Fiqh
Professor Ramadan said, “So there is this dimension of Al-Ilm and wa-Faham. So, Al-Ilm which is the knowledge that you acquire and Fahm is what you understand from that knowledge which you have acquired. This is something which is the Dimension of Al-Ilm, al-Faham and we have a third word which is Fiqh. In fact, Fiqh is deep knowledge; and deep knowledge is the knowledge of the understanding of the revelation and the implementation of this revelation in your time, in your place to remain fit.”

Professor Ramadan continued, “So there are three dimensions, Ilm, Fahm and Fiqh. These three dimensions are important but that is still not enough; because as it was said, very often when we start talking about this; we think and in our system today very often when you speak about understanding, you speak about mind; your heart is understanding and this is a dimension which is so important in anything relating to spirituality.”

Principles: Mind, Heart and Body
Speaking about the principles of Mind, Heart and Body, Professor Ramadan said, “That in any Islamic education based upon the Islamic principles when you educate the mind, you educate the heart. This is something what we know and any teacher knows that you always get a better knowledge when you love the teacher. Mathematics, for example, is always easier when you love the teacher! So this is why the Messenger was loved; he was loved and he was the best teacher. At the same time, it is clear that there are limits - because we love you. You learn to teach us how to learn; in him we understand that it is out of love that we respect him though our mind is ready to respect because our heart is open to love.”

“This is the meaning of education but still this is not enough; it is not only this. Today we should also consider what we are acquiring from behaviour, psychology - it is not only your mind, your heart or even your body. Teach your body from everything that we have in our prayer. There is something which is hardly you educating the body. Now we have physical education; there is something which is deep in the way you are using and training your body to be closer. For example, the way you say salam, the way you greet people, the way you serve them - your body is learning and understanding something and this comes from psychology, anything relating to the relationship with your body, heart and mind,” said Professor Ramadan.

He continued, “It is a comprehensive approach; never neglect the body if you want the spiritual education; anyone who is just talking about your heart and saying that this is spiritual is missing the point; because what we learn from the Prophet (peace be upon him) is exactly this: Connect the mind with the heart with the body and understand that when the body is ready it is sometimes the body opening your heart, not always the opposite. These are the three dimensions of the principles that we have in Islamic education and it is part of something which is related to the meaning of things as you are saying education is mainly about meaning."

Basic Islamic Education: Food for Mind, Heart and Body
What would you like to achieve? “Understanding the meaning through al-Ilm, Faham and Fiqh is the very essence of the very simple part of the Hadith of the Prophet (peace be upon him), when you get it right;” said Professor Ramadan and added, “If every dimension of the human being is right - your mind, heart, body - they have their voice and you must be very cautious to gear to every dimension of your being it’s right. So your mind must acquire the knowledge as much as your body must have food, as much as your heart used to get love and all these dimensions are part of the education. You will never achieve peace which is the very essence, the high objective of Islam; you will never achieve peace if you do not understand that education is all about being balanced; first the balance is to recognise that you have needs and then it is for you to look for and discover the answer to these needs.”

“This is part of what we must explore from the basic Islamic Education and this is why in considering human beings, in considering our children, it is the very meaning of dignity. To give dignity - give me the food for my mind, the food for my body and the food for my heart. Educating is all about this,” said Professor Ramadan.

Conception - Three Basic Rights, Basic Dignity
Having noted these principles of food for mind, body and heart there are three points which follow on from this. Three conceptions of basic rights and basic dignity. Professor Ramadan said, “When we are talking about this, these are the basic rights of any human being, any family, any Muslim-majority country, any community we must consider this: The respect of the basic rights, giving the dignity, the basic dignity to the human being.”

1) Autonomous: Giving Education to Walk Without
“What is the first consequence of this? The first is what we should do at one point in my life I am going to be autonomous; I am going to be mukallaf, mukallaf means without my father, without my mother, without my teacher, I am going to be asked by God; and you must teach me how to be autonomous, as the French philosopher noted, ‘I am not teaching you to think like me; I am teaching you to think without me.’ This concept is essential - that education is that I am giving you the means to walk without me, at one point on the Day of Judgement you are not going to return to me, you and I will be alone,” said Professor Ramadan.

He also argued, “Autonomy is something which is essential in our education; yet how can one be autonomous knowing only the text and not the context. For the protector, for example sometimes in considering Islamic schools, and also even within our families, we as parents protect our children in a way that when they are outside in the world they are not equipped to face the realities. So they are not autonomous, they only pretend to be just to please us. Yet when someone just pretends to be autonomous to please the authority, everything is lost. The authority and his or her way of teaching autonomy is wrong - it is not effective this way.”

“Autonomy is essential; are we today educating our children, boys and girls, to be autonomous, where autonomy means not only to be able to make the correct decisions but where autonomy is spiritually strong enough to face the challenges of this life today with their heart, their mind and their body,” said Professor Ramadan.

2) Knowledge of Context:
The second point connected to being able to be autonomous, is giving the knowledge of the context. Professor Ramadan argued, “If you only count Islamic education; if you know the Qur’an; if you know the Hadith; and you are not reading the world. By the way, the first revelation, when you start understanding the beginning of the revelation, when it is said to the Prophet (peace be upon him) IQRA iqra is read, it is not only read the text, then wal qamar; it all the world, it is changing your understanding of the world; these are signs. So we must understand the world within which we live as much as we must understand the Book. The Book is there to help us understand the world and we must look at the people around us.”

Professor Ramadan said, “I think that this is where our Islamic education in the West is to learn about the West. Learn about society, people and what it means to be autonomous in Britain now, today, not in Egypt 25 years ago, not in Sudan and other countries. This is the context”.

3) Valued Outside
Talking about Islamic schools, Professor Ramadan said, “Out of the Islamic schools in Britain, or wherever you are, if you have Islamic schools that are isolating our boys and daughters in a space where they are good there but not valued outside there is something wrong. In fact, I need to get the knowledge when I go outside to have a value; people are looking at me exactly when we are all like this. We must stop having idealistic hopes such that you are going to be a good Muslim, to get the good Islamic knowledge. I need to be valued; I need to have a value in the society. Good education is giving me a value.”

Which kind of added-value do we give to our young generation in Britain? What will you contribute; what will you give to this society; what is the value that you have as a human being, while raising these questions, Professor Ramadan said, “The only ‘I am visible because I wear the headscarves, I am visible because I have beard’, this is the opposite of getting value.”

Some of the Principles to Promote Islamic Education
1) Freedom
Professor Ramadan said, “Freedom is essential in Islam - many of the scholars when they talk about the fact that the Angels were prostrating in front of Adam (peace be upon him) for two reasons: First is knowledge and second is that it was free. He is a free human being. Adam was free; so he is free. This freedom is essential; we need to educate our children in a way they are free.”

“My first concern is freedom - not freedom to speak or freedom to move, more rather it is freedom of what you want to be, how you want to be - it is to be assertive, to be at one with your own values. You might not be free. You think you are free to follow, but I am free not to follow; I am able to say I don’t like it because I am educated to try to find my right answer. I think that we must be serious about this concept. Muslims are not serious about the question of freedom,” argued Professor Ramadan.

He maintained, “Freedom of what you want to be; how you educate your children to be get with this spiritual trend is important here. Then you also have the freedom to speak and freedom to ask questions. This is something which is missing very often in our mosques. Our Islamic education is all about ‘You listen. Listen because I am giving you the Qur’an, giving you the Hadiths’.”

2) To Question
Professor Ramadan said, “This is why I think we must also understand that if you want the right education in the West, or in Britain for example, you devise a course. You are not teaching the students to ask questions because all questions are legitimate, you call the students.”

Referring to the use of the internet today, he said, “We avoid questions about behaviour, about sexuality. How am I being protected if you are hiding the questions that are in my mind? I am colonised with questions and yet you pretend that these questions are not there. The only answer to my question is Aujubillah haram. Haram is not helping me. I am surrounded with all these questions so please don’t put me in a situation when I feel this is attracting me, where I feel I am wrong or I am a bad guy.”

“So start with normality and try to go to spirituality; from natural to spiritual; but not from bad. You cannot be at peace with this; visible thinking starts with this; firstly we must have the courage and secondly we must be active,” said Professor Ramadan.

Critical Thinking
1) Active - Ability to Speak Out, to Write; The Need for Writing; To be Effective
Professor Ramadan said, “With this freedom the second requirement is to be active; as it was said to be active means to be able to speak. We need to teach our children, our people, our students to speak out - we need to teach them also to write. I think that we need this writing for it is not only read, it is to write. To be effective and have value within our society, we must speak in order to be heard and write in order to be read.”

“It was also said to serve, which is exactly to serve as a contribution. I don’t like all this business about integration; integrate our school into the system; all this for me is awful. For example this school should contribute - yet you are what you give, the education which is helping our children to give; to give with your mind, with your heart and with solidarity,” argued Professor Ramadan.

But once again if you want to serve the society; Professor Ramadan enquired, “If you want to serve in Britain what do you know about the history and legacy of this country? What do you know about the critical questions that the British, the fellow citizens, have? You need to know these questions and this is I say that we must reconcile ourselves.”

“Many Muslims say that they respect other religions so the first respect to have is at least to learn about the other religions, to read about it. Yet what do you know about Christianity, Buddhism or other religions?” enquired Professor Ramadan and maintained, “It is a two-way process. We live in the West yet we are not doing the job as such and we are not teaching this two-way process - we must acknowledge and recognise that at the very least the knowledge of both us and the others is part of this process.”

2) Spirituality: Putting Meaning into Action
Speaking about spirituality, Professor Ramadan said, “For me when I speak about acting here, spirituality means action. Just to feel that you are close to God means that in anything that you do you put meanings into your actions. Never forget this, when you start by saying Bismillah Ar-Rahman Ar-Rahim, put meanings in actions. The objective of this is to satisfy God and serve the people and the best way to satisfy HIM is to serve the people. This is spirituality - this spirituality is not only to pray during the night. As I always repeat: Pray during the night in order to serve the people during the day - this is the way you serve God and yourself. By the way by serving and praying, this is the connection.”

3) Education is about Love
Professor Ramadan suggested that education is about love. “The last point also comes from education. I would like to highlight two points relating to this - I really mean that education is about love. Firstly you have to learn how to love your own parents, your family, your children and secondly you also have to learn how to love your society. When we consider ourselves in this country for example, how many Muslims (those who were either born here or who came later in their lives) already look at Britain and consider the people as ‘my’ own people and refer to them as ‘my’ people. This sense must come from the heart, not the mouth - you may say ‘I care about you and I care about this society’ but is this really the case? Whilst you may speak about it, how do you actually put your words into action,” argued Professor Ramadan.

“In our mosques, in our schools we keep on repeating us versus them. You can speak about this when it comes to morality but not when it comes to building a society,” said Professor Ramadan and mentioned, “All the Prophets (peace be upon them all) and the Prophet Muhammad (peace be upon him), the last one, when checked and oppressed, he had to leave them and when he returned and he said, ‘My people, you are my people; and I am serving you even against your will. Why, because He (God) told me to do so. So I am serving him against your own will. You know why? because you are acting against your own benefit’. So the point for us in relation to education is for us to love the society that we live in, love the people and somehow translate this concept into our education system.”

Professor Ramadan concluded “There is one central theme here and that is that in order to share something with your society, you need to learn and teach about the arts - this includes beauty, poetry, tastes and culture because engaging with all these dimensions is a way of translating our love for our societies and our people in a non-verbal, a deeper way. Since the more that you celebrate beauty the more that you celebrate the Creator of beauty. All this can be summarised in one sentence such that ultimately education is about teaching and educating courageous people - those who are free, ready to speak out, ready to be assertive and courageous enough to be able to show the people around them their needs. The need of love could be perceived as a fragility and weakness, yet the most courageous people are those that admit that they need and those that say that they love. So the only right question to ask today might be: How many courageous people are we educating in our schools?”