 |
|
|
A
picture of Regents Park Mosque and the Islamic Cultural
Centre, London.
|
Is
there such a thing as a 'British Muslim'? A conference held recently
in Birmingham emphatically stated that you could only be
'British' or 'Muslim'– that you have to choose to be either; one of
‘them’ or one of ‘us’. Despite the fact that this sounds all
too much George Bush’s logic, this issue is worth thinking about for
its implications are very serious. Ultimately though, it doesn’t
seem to be a problem for the vast majority of Muslims living in
Britain (a poll undertaken by MORI (Market & Opinion Research
International) in November 2001, reported that 87% of Muslims surveyed
feel ‘loyal to Britain'),
Let
us consider some of the Islamic teachings that may shed light on this
whole issue. Muslim identity is forged by the complex interchange of
numerous factors, perhaps the most influential among these being the
concept of God and man’s relationship with God. For a Muslim, God is
One (Tauhid) and is the Creator, Sustainer and the final Judge
of all affairs. He is the Lawgiver and the Sovereign, but above all He
is Merciful and Forgiving. And while man is created as Vicegerent of
God (Khalifah), as His Trustee on earth, God is ever conscious
that man is liable to weakness and forgetfulness. In fact among the
meanings of the word for man (insan) in Arabic is the ‘one
that forgets’. Man is therefore deputed, but encouraged to
constantly bear his Lord in mind through remembrance (dhikr),
in order to be conscious of Him (taqwa) and relinquish His duty
as a khalif (vicegerent), with justice and diligence. This
strong relationship between man and God is designed to keep God at the
hub of man’s life, such that the Divine spirit touches all of man's
actions, whether related to this world or the hereafter. In fact,
there is no such division. For, God is the Guide in all affairs. In
order to remind mankind, throughout the ages, God has chosen
messengers and given them inspiration and revelation to bring people
back on track. This role now rests on the believers who are encouraged
to ‘call unto good things’, to ‘promote what is right and
discourage what is wrong’. This spiritual relationship of lordship (rabbaniyah),
sets the scene for man’s many and varied roles in life.
This
strong relationship between man and God is designed to keep
God at the hub of man’s life, such that the Divine spirit
touches all of man's actions…
|
|
The
Muslim is therefore a subject of God, in fact His deputy, who lives
not for himself only but to bring goodness to humanity. The concepts
of tauhid, istikhlaf and rabbaniyah form the core of a
Muslim being and essence. Islam does not give much importance to
nationalistic identities; it frowns upon all such divisions, rather
than uniting on the common bond of faith. However, this does not mean
that a Muslim cannot hold a piece of land dear to his or her heart.
When the Prophet—Peace Be Upon Him--had to make Hijrah (immigration)
he expressed much sorrow that he had to leave the place of his birth
and childhood, the place he considered ‘home’. It is narrated that
while leaving Makkah, the Prophet turned back and said, “Of all
God’s earth, though art the dearest place unto me and the dearest
unto God, and had not my people driven me out from thee I would not
have left thee.”[1]
Islam
does not give much importance to nationalistic identities; it
frowns upon all such divisions, rather than uniting on the
common bond of faith.
|
|
What
Islam is against is the type of nationalism that degenerates into
tribalism, of support for ones kinsfolk while putting aside ethical
concerns. Or when one thinks “my countryman, right or wrong”. The
deciding factor is, then, justice. It is healthy for all human beings
to have a place they call home, that is natural and the way Allah
created us. But how could a Muslim call the centre of the old colonial
Empire their home? Surely that is like selling out? Well actually it
isn’t! Firstly, all land belongs to Allah, it is His earth that we
reside on. The Prophet described the whole world as a masjid,
pure and clean. To Allah belongs the East and the West. So what is
wrong with taking a part of Allah’s earth as your home? During early
Islamic history, Muslim scholars derived specific geo-political terms
to define the way in which the law should apply to Muslims living
within and outside the Muslim territories. The region that was under
Muslim rule was defined as Dar al-Islam (abode of Islam) and
the ‘other’ regions were variously described as Dar al-Harb (abode
of war), Dar al-Kufr (abode of unbelief), Dar al-‘Ahd
and Dar al-Sulh (abode of treaty), Dar al-‘Amn (abode
of security), etc.
Many
more definitions were coined, but by far the most popular to the
scholars were the first two, leading to what Tariq Ramadan calls ‘a
binary vision of the world’[2]:
the world of Islam and the world of ‘Others’. The implication this
division had on jurisprudence was great. Though there were differences
among the various schools, most of them disliked that a Muslim should
live outside Dar al-Islam. Permission was granted for traders,
students, preachers, etc., but these were generally seen as exceptions
to the norm. This discussion was inter-linked with other debates that
were going on among the scholars of Islam: If a Muslim lives in a
non-Muslim society, what are his duties towards that society? What are
his duties towards the Shar‘iah (jurisprudence), i.e. the law
of the ‘homeland’? What if a person (living in a non-Muslim
society) converts to Islam, should he/she migrate to Dar al-Islam?
The opinions of scholars were quite diverse. While Abu Hanifa (d. 767)
disliked that Muslims should reside in non-Muslim territories and
Malik ibn Anas (d. 795) felt it was strictly prohibited, Abu’l-Hasan
al-Mawardi (d. 1058), on the other hand, was of the opinion that if a
Muslim could practice his religion in a non-Muslim land, that land
could be seen as part of Dar al-Islam. Ja‘far al-Sadiq (d.
765) suggested that at times it might be better for a Muslim to live
in non-Muslim territory.[3]
Upon close scrutiny one can deduce that the vital criteria of Dar
al-Islam were seen to be factors such as personal security,
justice, freedom of worship and avoidance of corruption. One may,
therefore, raise questions about the situation today, where in some
cases Muslims have been forced to flee from Muslim countries and seek
refuge in countries in the West because of political problems. Bearing
these factors in mind, some contemporary scholars are questioning the
whole approach of this binary vision. Is it possible in this
globalised world to have such a vision, especially when no such entity
exists that the scholars can unanimously identify as Dar al-Islam
against which a Dar al-Harb can be defined? Fathi Osman, Yusuf
al-Qardawi and Faisal Mawlawi are notable scholars who have been
working on this issue over the last decade. Their writings now seem to
be filtering into US and European Muslim circles, especially as the
latter two scholars are involved in a European Fiqh Council
established in 1997[4].
If
a Muslim lives in a non-Muslim society, what are his duties
towards that society? What are his duties towards the Shar‘iah
(jurisprudence), i.e. the law of the ‘homeland’?
|
|
Furthermore,
if we look closely at the story of the Prophet’s life, the Makkah he
was leaving, was dominated by Mushrikeen (polytheists), yet he
felt it was his home! The whole Arab identity was one that revolved
around the dominant culture of idolatry, a culture in which baby girls
were buried alive, and in which drink and promiscuity were common. Yet
the Prophet never asked the Muslims to deny their Arab identity, he
simply redefined it, redirected it. He took the good things from it,
like the honouring of guests, honouring to one’s word, the chivalry
and bravery of soldiers, and discarded the bad things such as idol
worship, bad treatment against women, drinking, etc. In fact this is
why the Qur’an uses the phrase Amr bil Ma’ruf wa Nahy an
il-Munkar (enjoying the Good and forbidding the Evil). Ma’ruf,
commonly translated as ‘good’, actually means in Arabic the things
that are 'common and well known', established in society. Hence you
simply take on those things that are good and reject those that are
bad. There was never a revolution where the Prophet suddenly changed
the lives of people, it was a gradual replacement of the bad things.
Yet
the Prophet never asked the Muslims to deny their Arab
identity, he simply redefined it, redirected it.
|
|
Even
when the Quraish were oppressing the Muslims, this was no reason for
the Muslims to denounce their Quraishi ancestry. The attitudes of the Sahabah
(the companions of the prophet) when they left Arabia after the
death of the Prophet , also show that they had tremendous respect for
local customs and habits; cultures. This is why if you look
from Morocco to Malaysia, you will 'not' see one type of food, or
language or dress. Few people often stop to think that Pakistan, a
land that many British Muslims identify with, was at one time occupied
by non-Muslims. At some stage our ancestors converted to Islam. This
type of change is constant in history where cultures, civilisations
and peoples are always in a state of flux, they are always evolving.
Let us look at India, would any of us say that it is wrong to talk of
‘Indian Muslims’? Yet this is a clear example of a country where
Muslims are a minority. There are political problems with Kashmir, the
majority culture is non-Islamic, etc. Yet we are used to hearing of
‘Indian Muslims’, because somehow that is more acceptable than the
terms 'British' or 'French' or 'American Muslims'.
The
attitudes of the Sahabah (the companions of the
prophet) when they left Arabia after the death of the Prophet
, also show that they had tremendous respect for local customs
and habits; cultures.
|
|
Some
raise objections of racism and people not accepting Muslims as being
truly British. Well, some people will always react like that. This is
something we must struggle against. We can see however the tremendous
impact that migrant communities have already had on Western nations in
a relatively short span of time (one wonders how come that 'curry' is
the most popular dish in the UK!). Most people are willing to accept
the diversity of Western societies. Even if we look into the history
of countries like Britain, we will see that diversity is an integral
part of it. The British Isles have been host to Celts, Romans,
Vikings, Normans, Saxons, and more recently migrants from almost all
other parts of the world. Each group adding something to British
identity, enriching it. It is interesting to note that some of the
very popular symbols of Englishness such as the St. George’s Cross,
Christianity, afternoon tea, Morris dancing and fish & chips--all
have major foreign influences. The legend of St. George was brought to
England by crusaders returning from the Middle East. Christianity of
course had the same origins, tea comes from the Far East, Morris
dancing is thought by some to come from north Africa (‘Moorish’
dancing?), and fish & chips are thought to be a combination of
Jewish and Irish culinary skills. Even the English language is
classified as a Germanic language coming from the Indo-European family
of languages.[5] But even if our contribution and our very presence is
not valued let us take consolation from the stories of the prophets of
God in the Qur’an. In many stories of the early prophets in the
Qur'an, they were rejected by some people from their communities.
“Oh my people”, they would call out to them. We have to remember
that the people they were talking to were not ‘good practising
Muslims’, they were people who were stealing, or were worshipping
idols, others who were oppressing the weak. These were the very people
the prophets called as their ‘brethren’, their people. Are we then
in any way better than the prophets? Too good to associate ourselves
with such ‘bad’ people? We often make criticism of Western
societies as though evil and corruption doesn’t exist in the Muslim
world, and it is common to hear us compare the best of Muslims’
ideals with the worst of Western or British realities. We have to
compare the realities with realities and the ideals with ideals.
We
often make criticism of Western societies as though evil and
corruption doesn’t exist in the Muslim world…
|
|
The
question of physical manifestations of loyalty is at times a
controversial discussion among some Muslims. While adopting a
'national status' can Muslims engage in acts of patriotism?–Perhaps
the most visible of which are acts such as displaying the flag or
reading or standing for the national anthem? According to Shaikh
Faisal Mawlawi, “Muslims living in non-Muslim countries are to
respect the symbols of those countries such as the national anthem,
national flag etc. This is part of what citizenship dictates as per
modern customs…Thus, standing up for the national anthem is not a
form of prohibited loyalty. If a Muslim is to change a wrong action in
a majority non-Muslim country, let him do that through Da‘wah
[(Islamic call)], wisdom and fair exhortation. At the same time, he
should not obey any rules that involve disobedience to Allah.”[6]
One
other question that is often posed is “which are you first: Muslim
or British?” Such a question is actually a non-issue. In fact there
are two distinct identities involved here: one is a religious and
philosophical identity and the other is a national or territorial
identity. Just as one could be Christian and British, or Humanist and
British, so one can be Muslim and British, without the need for
contradiction, tension or comparison between the two.
In
fact there are two distinct identities involved here: one is a
religious and philosophical identity and the other is a
national or territorial identity.
|
|
At
the centre of debates such as Muslims expressing an identity that is
British, or indeed engaging in the political process of a Western
nation-state (that may be at odds with some section of the Muslim
world) is the notion of loyalty (wala). To whom is loyalty due?
According to a fatwa of the European Council for Fatwa and Research:
Al-Wala’
can be divided into the two sections:
1.
Loyalty in religious matters. It refers to creedal loyalty, which lies
in believing in Allah and shunning other beliefs that run counter to
the Oneness of Allah. This kind of Al-Wala’ is due to Allah,
His Messenger and the believers. Almighty Allah Says: “Your friend
can be only Allah; and His messenger and those who believe, who
establish worship and pay the poor due, and bow down (in prayer)”.[7]
2.
Loyalty as regards worldly matters: This refers to transactions
between people living in the same society or between different
societies, regardless the distance and the religion. It is permissible
for Muslims to engage with non-Muslims in commercial transactions,
peace treaties and covenants according to the rules and conditions
prevalent in those countries. Books of Jurisprudence do contain many
references about such kind of dealings.[8]
Loyalty
is hence multi-faceted and operates at many different levels. Each one
of us regularly balances loyalties to ourselves, our families, our
work commitments and careers, our friends, the community, the nation,
etc. At times these loyalties can clash, but this is not a case just
for Muslims, but for all people. A person with a passion for the
environment, for example, may have personal views about how to live
and consume that do not agree with the views of the majority, or at
least with some state policies. Living in any society involves a
constant negotiation of our different values and ideas, allegiances
and loyalties. The very framework of most modern constitutions is
designed to facilitate this by giving room for freedom of individual
thought and belief.
The
very framework of most modern constitutions is designed to
facilitate this by giving room for freedom of individual
thought and belief.
|
|
But
there is a reality that we must face whichever opinion you end up
following and that is to realise that Muslims in Britain are here to
stay. We must therefore think seriously of two challenges. First, how
to build a place for ourselves here and; second, how to contribute to
the lives of the people here, I would say, “my people”.
Integral
to both of these challenges is that we open our doors to people around
us so they know who we are and what we want. Let them see that there
is more in common between us than that which is different. As Muslims
our duty is not just to ask about our rights and privileges, but also
to contribute, to help build this society. This is why it is necessary
that we understand that this is our society, that the people around us
are our people. The Prophet never isolated himself from the
people, he always interacted with them, engaged with them, talked to
them, lived with them. It was by seeing his behaviour, his personality
that people were most impressed. When we talk of ‘Islamic work’ in
this country, many people picture someone giving a talk, or going to
the neighbourhood knocking on people’s doors, this is all fine, but
in no way is this the whole story. It is far more important that we
live in this society and involve ourselves in it fully. We have ideas
to contribute when it comes to health, education, crime, unemployment,
homelessness, etc. Let us not sell ourselves short by being boxed into
a little niche, labelled as ‘preachers’.
We
have ideas to contribute when it comes to health, education,
crime, unemployment, homelessness, etc. Let us not sell
ourselves short by being boxed into a little niche, labelled
as ‘preachers’.
|
|
All
of this will not come easily; if we are to really make our
contribution to this society we must do at least another thing, in
addition to creating opportunities for it to know us, and we must
strive to know it. The Prophet Muhammad was known as ‘The
Trustworthy’, ‘the Honest’, ‘the Truthful’. How many Muslims
in this country have the same reputation? We must counteract the
prejudices that hamper people’s view of us and at the same time
improve ourselves so that we can be model citizens. But that is not
enough for we also have to know our people. How many of us know about
the history of this country? How many of us have some knowledge of
English literature and philosophy? How many of us even read the
newspapers daily? How many of us really interact with non-Muslims in
our daily lives in some meaningful way? Sadly not enough. Unless we
are able to feel the pulse of society we will not talk to people, but
talk at them, and our words will have very little effect. This again
shows exactly why we need to be in tune with our Britishness. I hope
you agree.
(To
read a more detailed coverage of British Muslim identity and other
related issues see: British Muslims: Between Assimilation and
Segregation, co-edited by the author of this article. Due out in
October 2003, by the Islamic Foundation, Leicester, UK).
**Dilwar
Hussain The author is a Research Fellow at the Islamic
Foundation and can be contacted by email: dilwar@islamic-foundation.org.uk.
1-
Lings, Martin, Muhammad: His Life Based the Earliest Sources.
Unwin Hyman Ltd, London. p.118.
2-
Ramadan, Tariq, To Be a European Muslim. Islamic Foundation,
Leicester, 1999.
3-
Fadl, Khaled Abou El, “Islamic Law and Muslim Minorities: The
Juristic Discourse on Muslim Minorities From the Second/Eight to the
Eleventh/Seventeenth Centuries,” Islamic Law and Society, Vol. 1,
No. 2, Leiden, 1994. pp. 148-150.
4-
The European Council for Fatwa and Research (al-Majlis al-Urubbi
li’l-Ifta wa’l-Buhuth) which brings together scholars from
different schools to consider the challenges facing Muslims living in
the West, especially Europe.
5-
See The Encyclopaedia Britannica.
6-
http://www.islamonline.net/fatwa/english/FatwaDisplay.asp?hFatwaID=79294
(Date of Fatwa: October 2002).
7-
Qur’an, 5: 55.
8-
http://www.islamonline.net/fatwa/english/FatwaDisplay.asp?hFatwaID=78491
(Date of Fatwa: August 2002).
|
