Vision 2020 Muslims making a positive change to Waltham Forest

Noor Ul Islam Think Tank

 

 

All praise is due to Allah. We praise Him, seek His aid, and ask His forgiveness. We also seek refuge in Allah from the evil of our souls, and from our impious deeds. Indeed, whoever Allah guides, none can misguide, and whoever He misguides, there is none that can guide him. We bear witness and testify that there is no deity worthy of worship except Allah, all glory be to Him, and we bear witness and testify that Muhammad (Allah bless him and give him peace) is His final Messenger, and His perfect worshipper.

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Noor ul Islam Trust 713 High Road

Leyton London E10 5AB

Tel: 020 8558 0786 Fax: 020 8923 7860

Email: admin@noorulislam.co.uk

Website: www.noorulislam.co.uk

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Contents

About Us

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Executive Summary

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Introduction

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1. Reducing crime and anti-social behaviour

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2. Mosques as centres of the community

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3. Making education matter

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4. Increasing financial responsibility

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5. Strengthening the role of the family

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Annex: Survey Results

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Glossary of Terms

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About Us Noor Ul Islam Trust The Noor Ul Islam Trust is a Registered Charity based in London, UK and is run by local Muslims. The Trust provides a whole range of services to the community. Since its opening in 1990, the Trust has provided the local, national and international community with welfare services. Originally the Trust started as a place of worship which has evolved into a community centre to meet the wider needs of local Muslims. Approaching its 20th year, Noor Ul Islam currently provides the following services • Mosque (five daily prayers in

congregation). • Jumu'ah at the Mosque and the

Community Centres • Two Hifz classes at the Mosque • Arabic language classes for men and

women by qualified teachers • Pre-school nursery running morning &

afternoon sessions, five days a week • Full time Islamic Primary School • Funeral Services • Circumcision Service at the Centre • Lectures and seminars held on a regular

basis • Youth Club • Zakaat collection and distribution

service • Advisory and information service

• Educational Classes for women. There are different classes especially for women ranging from Tafseer ul-Quran, Quran reading and Alimah classes taking place each week

• Tuition Service. Noor Ul Islam Academy offers pupils with excellent tuition during the weekend

• A range of sporting activities including karate, boxing, football and swimming

Noor Ul Islam also supports the following activities run by a neighbouring group. • Weekday Madrassa Monday to Friday • Saturday Madrassa • Segregated swimming sessions for men

and women Noor Ul Islam sits on advisory bodies to help the local authority identify the needs of the Muslims in the area. Working with other organisations, Noor Ul Islam is trying to build a stronger Ummah.

Noor Ul Islam Think Tank The Think Tank was established by Noor Ul Islam in May 2007 to develop proposals, policies and projects aimed at enabling local Muslims to positively contribute to society. The Think Tank works within the wider community to ensure that our policies and vision, which are guided by Islamic teaching, reflect the diverse cultural mix in which we operate.

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The Think Tank will ensure that all its efforts are in line with its key values: • Reaching out to build a community

based on tolerance, understanding and responsibility

• Tackling social problems through open debate and Islamic guidance

About the authors Yusuf Hansa is Chairman of the Noor Ul Islam Think Tank in addition to being Chairman of Noor Ul Islam Trust and the Chairman of the Waltham Forest Council of Mosques. He is a well known community leader who is active in promoting the interests of Islam and Muslims within Waltham Forest. Ahad Rawat has public sector experience in policy development, stakeholder management and customer service delivery. Ahad is also a trained personal development coach who is an associate member of the Association of Coaching. Abdul Kareem is a Muslim revert. He is Secretary of the Noor Ul Islam Think Tank and has been involved in organising many Muslim community activities within Waltham Forest. He is an IT Consultant by profession. Salim Hansa is a Muslim scout leader and Tesol teacher (Teachers of English to Speakers of Other Languages). He is Secretary of Noor Ul Islam Trust and also

runs a small business. Faisal Raja is the Vice Chair of the Waltham Forest Faith Communities Forum and also the secretary of the Waltham Forest council of mosques. He is a Chartered Accountant by profession and has been involved in community work including drugs awareness and charity fundraising. Aslam Hansa is the office manager of Noor Ul Islam Head Office. He has worked in education throughout his career and was a primary school head teacher for seven years. He is now a governor at Noor Ul Islam Primary School. Acknowledgment We would like to thank all those who assisted the preparation of this report and the survey. May Allah Most High reward you greatly for your efforts.

Executive Summary

Only Allah Most High knows what the future holds in 2020. However, as with any action within our sphere of influence we rely on Allah Most High and then perform the action.

Based on our research we aim to achieve certain changes primarily within the Muslim community that will help in protecting the Islamic identity and contribute to the well-being of Waltham Forest and the wider community.

We envisage that by implementing these recommendations Waltham Forest should, by 2020, be a community where young adults have a sense of civic and financial responsibility and where parents are confident in engaging with educators to create a more tolerant and respectful generation.

Reducing crime and anti-social behaviour

In recent years we have seen a surge in crime and anti-social behaviour, predominantly, although not exclusively, linked to the youth. The report looks at the many measures introduced to tackle these problems, with questionable results and comes to the conclusion that emphasis

should be placed on dealing with the culture behind criminal behaviour from an early age.

The accountability to Allah of individuals for their actions is the greatest deterrent for any practicing Muslim. The importance of legal punishment, based on fair and unbiased court proceedings, is also cited as another deterrent.

Some of the suggested recommendation for the eventual reduction in criminal behaviour:

• Innovative and practical cultural (taqwa) programmes established in mosques or community centres. The primary aim is strengthening the Islamic personality within the youth, and getting them to become responsible individuals.

• Every mosque has a trained drugs officer who can provide mentoring to those involved in drugs and advice to parents.

• More youth clubs established in mosques. These should be managed by well-respected young Muslim role models.

• Counselling programme for Muslim prisoners both whilst in prison and when they are released aimed at preventing their re-offending.

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Mosques as centres of the community

Mosques should be the hub of the Muslim Community. Although Mosques are used primarily for prayer other services needed by the community should also be made available.

A series of measures are outlined to improve the running and development of Mosques including:

• Mosque family counselling services relating to teenage issues, debt issues, drugs and bereavement.

• Development of welfare activities within Mosques.

• Media representative for each Mosque. • Greater participation in Youth

Development schemes and the creation of Youth groups for every mosque.

• A Think Tank group for every Mosque.

Making Education Matter

The general lack of respect in society has made the task for teachers more challenging with the result of more children underachieving in school. Parental involvement in their children’s education falls short of what is required and greater collaboration with educational bodies is required.

Islam places great emphasis on the need to be educated and the responsibility is on the individual to seek knowledge. The child, through Islamic teaching, should recognise their duty to acquire knowledge. Parents, with the assistance of the community, also have a great responsibility in providing Islamic education for their child.

Recommendations include:

• Establishment of a local Islamic advisory group working for greater cooperation with local schools, LEA, SACRE, Governors and non-Governors.

• “Every Child Matters” initiative to include all agencies.

• Local Authority to promote the achievements of all pupils regardless of the school they attend (private or state).

• Maintain and increase single sex schools

in Waltham Forest.

• Develop parenting coaching programmes.

• School Governor training within the Mosques.

• Local Madrassa council set up to share resources and best practice.

• Muslim professionals to provide careers advice to local community.

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• Governor training for 16+ Muslim pupils to encourage a return to their own school as a Governor after graduating.

Increasing financial responsibility

The report looks at the global financial crisis and comes to the conclusion that the general acceptance of capitalist ideals is viewed as the main factor behind the current crisis. It highlights the responsibilities of Muslims in financial issues. The Islamic perspective is simply that all wealth belongs to Allah and we are simply in temporary possession of it and will be accountable for the way we use and share this wealth.

The following recommendations are put forward for greater financial responsibilities by individuals within the community:

• Mosque becomes an advice centre to local major employers and job centres on Islamic issues.

• Use debit cards or pre-paid credit cards for transactions not interest bearing credit cards.

• Promote the Al-Mudarabah business

model as a means to bring together wealthy business investors with unemployed people. Al-Mudarabah is a business consisting of a capital partner and a body or effort partner. The capital partner(s) provides the initial start up money for the business and is liable for all the business debts. He does not

contribute any effort to the business. The body partner provides his/her effort only but no capital. He is not liable for the business debts.

• Courses on Financial Literacy and debt

awareness run by mosques and schools for the whole community.

Strengthening the role of the family

The report looks at the importance of the family and its declining role in society, due to growing individualism, and also takes an in-depth look at marriage, parenting, inter generational communication, the elderly and the role of the parents.

Islam believes that the family is the key to building a strong community. It teaches respect in all circumstances and to deal justly with one another. Great emphasis is placed on children respecting their parents and elders, which should be reciprocated. Islam sees the role of the parents as being the caring educator and friend.

The following recommendations are suggested to strengthen the family:

• Mosque family counselling services relating to teenage issues, debt issues, drugs and bereavement.

• Pre-marital training and marriage counselling service to be established by mosques.

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• Mosques working in partnership with Local Authorities to develop care strategy programmes for the elderly.

• Encourage greater parental participation in schools.

• Provision of pre-natal training.

• Provision of post – natal support groups.

• Development of parenting skill workshops.

Introduction  

Thursday July 10th 2008 was one of the worst days of violence to hit North London and Waltham Forest in recent times. Over a 24 hour period four people were stabbed to death, three of them less than 21 years of age, and two of them Muslim. It all started at 4am when the body of 42 year old Genadijs Jaronis was found with knife wounds behind a disused pub on Tottenham High Road. Then at 2:30pm 18-year-old man Melvin Bryan was stabbed in a confrontation at a bedsit in Edmonton. Three hours later, in Leyton, a 20-year-old Muslim Adnan Patel died from a stab wound to his chest after being chased down by a gang. At around 8.30pm, another 20-year-old Muslim Yusufu Miiro was found with stab wounds to his head and chest in a street in Walthamstow, less than two miles away from where Adnan Patel was killed. He died an hour later. The Metropolitan police commissioner at the time, Sir Ian Blair said the spate of attacks illustrated “the need for everyone to pull together to put an end to this unacceptable violence.” The Prime Minister Gordon Brown

described the stabbings as “shocking and tragic.” The London Mayor Boris Johnson said: “We are in this together, and we all need to take responsibility.” In response to these tragic killings and a host of other problems facing the people of Waltham Forest, both Muslim and non-Muslim, the Noor Ul Islam Think Tank presents this 2020 vision document. Responsibility within the Community

Communities are made up of individuals with responsibilities to themselves, their families, and the people around them.

From whichever background, religion, and race one is from, the level of responsibility shown to the community determines how successfully the community functions.

It has become apparent in recent years that a great proportion of the problems are due to weakening community values. It is human nature that people will contribute to something in which there is a personal interest. It can appear that some individuals no longer value the importance of having a community or are not aware of the role he/she is expected to play.

Apparent to all is the degrading state of our communities with continuing and increasing violent crimes, anti-social behaviour, disrespect and a very disjointed community. It would appear that individualism has,

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maybe unwittingly, been condoned due to the thirst for commercialisation, which has had an ever increasing effect on our daily lives. The present financial crisis, if not totally, is certainly caused in part by the individualism embedded in our lives and the greed that stems from it.

A responsible approach is needed by individuals, communities, local and central government, to steer clear of the present situation with long term measures to improve the fabric of our community and restore higher moral ethics in the daily lives of individuals.

Islam and Responsibility

Responsibility underpins every action a Muslim undertakes in his/her life. Muslims believe that when people die and are raised up again on the Day of Judgement they will be accountable for every good and bad action no matter how small.

Allah Most High says:

فمن يعمل مثقال ذرة خيرا يره ومن يعمل مثقال ذرة شرا يره

“Whoever has done an atom’s-weight of

good will see it, but whoever has done

an atom’s-weight of evil will see that.” 1 This breads a mentality of self-accountability and ensuring that responsibilities are fulfilled to the best of the person’s ability.

                                                            1 Holy Qur’an. Chapter Al‐Zalzala, verses 7‐8 

Every person in society has responsibilities that must be fulfilled. First and foremost there is a responsibility to the Creator Allah Most High and then to the family, neighbours, community and wider Muslim Ummah.

The Prophet Muhammad (Allah bless him and give him peace) said: “Each of you is a

guardian and is responsible for those

whom he is in charge of. So the ruler is a

guardian and is responsible for his

subjects; a man is the guardian of his

family and is responsible for those under

his care; a woman is a guardian of her

husband's home and is responsible for

those under her care; a servant is the

guardian of his master's wealth and is

responsible for that which he is

entrusted with; and a man is the

guardian of his father's wealth and is

responsible for what is under his care. So

each one of you is a guardian and is

responsible for what he is entrusted

with.”2

Islam does not believe in individualism and that society and communities are simply composed of self-interested individuals. Rather there must be values and a system to bind members of the community together otherwise the entire community will degenerate into chaos.

The Prophet Muhammad (Allah bless him and give him peace) said: “The example of

those who maintain Allah’s limits and

                                                            2 Narrated by Ibn Umar in hadith books Bukhari and Muslim 

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those who surpass them is like the

example of those who share a boat.

Some would occupy its upper deck and

some its lower deck. The occupants of

the lower deck would have to go to the

upper deck to have access to the water.

If they said, why don’t we drill a hole in

our part (to directly access the water)

and not cause any inconvenience to

those above us. If those on the upper

deck let them do what they wanted then

all the passengers would sink. However,

if they prevented them from doing so

then all would be saved.”1

It is not enough that a Muslim fulfils his/her responsibility to Allah alone, but when it comes to dealing with people they must conduct themselves in a responsible manner.

Abu Hurayra said: ‘The Prophet Muhammad (Allah bless him and give him peace) once said, "Do you know who is

the bankrupt?" And we replied, "The

bankrupt among us, O Messenger of

Allah, is he that has neither dirham nor

dinar to his name, nor any property."

But he (Allah bless him and give him peace) said, "The bankrupt of my ummah is he

that shall come forward on the Day of

Arising with the Prayer, the Fast and the

Tithe, but having insulted his man, and

abused that man, and having consumed

another's wealth, and shed another's

blood, and struck yet another. Each one

of these shall be given a portion of his

                                                                                                                       1 Narrated by Nu’man bin Basheer in hadith book 

Bukhari 

good works, and should these be

exhausted before his obligation is

discharged, then he shall be assigned

some of their sins, which will be heaped

upon him. Then he shall be cast into

Hell."'2

It is also the responsibility for each individual to make others aware of the meaning and understanding of Islam and the best way to achieve this is by being a living example of Islam – an important aspect the Muslim community needs to exhibit.

Rebuilding a responsible community entails mosques, schools, families, individuals, institutions and organisations taking responsibility to act and behave in a positive manner towards bettering community life.

Our Aim The primary aim of this document is to initiate thinking among the Muslim community and their institutions on how Muslims can contribute to bettering the quality of life for the inhabitants of Waltham Forest. We recognise that Muslims are fallible human beings and from time to time may perform actions not in accordance with Islamic teachings. It’s for this very reason that we have undertaken this initiative in an attempt to address the conduct of those Muslims involved in drugs, crime and anti-social behaviour which are contributing to

 2 Hadith book Sahih Muslim 

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the deterioration of the community. We present a number of recommendations that contribute towards our 2020 vision, that we hope will be adopted. These recommendations are the result of extensive thinking on the major issues facing those living within Waltham Forest. As part of this study we undertook a survey of local people, from different age groups and comprising of both Muslims and non-Muslims. The outcome of the survey showed concerns by all elements of the community regarding the breakdown of the family, crime and anti-social behaviour, and the need to improve educational standards. For Muslims, the negative perception of Islam within the wider community was also a major issue. This document is by no means exhaustive of all the issues facing the community but we hope it will provoke some thinking within the Muslim community and for others to build and improve upon the recommendations made. Any good we have written is from Allah and any mistakes are from ourselves.

1. Reducing crime and anti-social behaviour

بسم اهللا الرحمن الرحيماتقوا ربكم إن زلزلة الساعة شيء عظيميا أيها الناس

يوم ترونها تذهل كل مرضعة عما أرضعت وتضع كل ذات حمل حملها وترى الناس سكارى وما هم بسكارى ولكن عذاب الله شديد

“O mankind! Fear your Lord and be dutiful to Him! Verily, the earthquake of the Hour (of Judgement) is a terrible thing. The Day you shall see it, every nursing mother will forget her nursling, and every pregnant one will drop her load, and you shall see mankind as in a drunken state, yet they will not be drunken, but severe will be the Torment of Allah.” Holy Qur’an, 22:1-2

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“They know there is such a thing as society. They want the society of respect. They want the society of responsibility. They want the community where the decent, law-abiding majority are in charge. Where those who play by the rules do well, and those who don't get punished.” Tony Blair, ex-British PM.1 Violent crime Violent crime in London has reached epidemic levels. Scores of teenagers over the past few years have been shot or stabbed with many of these deaths linked to American-style gang violence. Alcohol fuelled yob culture has made many city centres no-go areas for ordinary people after dark, leading one prominent MP -Edward Leigh to describe yobs as behaving like “an occupying army loose in the streets.”2 According to figures published by the Youth Justice Board in May 2008 violent crime by young people has risen by nearly 40% in the past three years. The Board said violence against the person by under-18s increased by 39%, from just over 40,000 offences in 2003-04 to more than 56,000 in 2006-07. Robberies committed by under-18s also saw a large rise - up by 45%, from 4,740

                                                                                                                        1 Tony Blair. 2004, Speech on the launch of the five‐year strategy for crime. http://www.number‐10.gov.uk/output/Page6129.asp  2 Guardian Newspaper, 24 July 2007, ‘Yobs making town centres no‐go zones,’ http://www.guardian.co.uk/uk/2007/jul/24/ukcrime.prisonsandprobation 

to 6,855 a year.3 Despite a decade-long government drive to cut youth offending an independent study by the Centre for Crime and Justice Studies (CCJS) at King's College said this drive has had “no measurable impact.”4 Crime affects everyone Londoners want to feel safe and resolving the problem of crime and anti-social behaviour is at the top of most ordinary people’s agendas. Crime was a major campaign issue in the 2008 London Mayoral election and will feature high on the agenda of the next general election. The problem of crime and anti-social behaviour is not specific to one ethnic or religious community. This is a problem that affects all communities of all ethnicities and religious backgrounds whether Muslim or non-Muslim. The perpetrators of crime are also from all ethnicities and religious backgrounds. Muslims in particular now make up a significant proportion of the prison population in the UK. The Think Tank survey showed that ‘Lack of mutual respect and tolerance’, ‘Drug abuse and gang culture’ and ‘Violent Youth Crime’ were the top three problems felt by

 3 Guardian Newspaper, 16 May 2008, ‘40% rise in violent crime by under‐18s,’ http://www.guardian.co.uk/uk/2008/may/16/ukcrime.gender 4 BBC News Online, 21 May 2008, ‘Youth crime drive has no impact,’ http://news.bbc.co.uk/1/hi/uk/7411909.stm 

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all those surveyed. See figure 1.

Figure 1

Current solutions to crime The majority of the solutions brought forward to deal with crime and anti-social behaviour revolve around better policing and better methods of detecting crimes. These are meant to act as deterrents for those thinking of committing an offence. Measures implemented in recent times by both the government and London Mayor includes: • 24 hour live CCTV cameras on London

buses • Ban on alcohol on all London public

transport • More CCTV cameras in trouble hot-

spots • Higher visibility policing in the form of

Police Community Support Officers (PCSO’s) and the establishment of Safer Neighbourhood police teams in every London ward

• National DNA database • Hand-held weapon scanners and knife-

detecting “arches” for police • Introduction of tazar guns None of these measures have had a significant impact on reducing crime. The increase in CCTV cameras for example has made no major difference to crime in the capital despite the huge investment in new cameras. Detective Chief Inspector Mick Neville said a Metropolitan Police pilot project found just three per cent of street robberies in London were solved using CCTV images. In 2007 it emerged the £200m spent on 10,000 crime-fighting cameras in London had little effect on reducing offending.1                                                             1 Daily Mail, 6 May 2008, 'Billions spent on CCTV have failed to cut crime and led to an 'utter fiasco', says Scotland Yard surveillance chief,' http://www.dailymail.co.uk/news/article‐564240/Billions‐spent‐CCTV‐failed‐cut‐crime‐led‐utter‐fiasco‐says‐Scotland‐Yard‐surveillance‐chief.html 

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Criminal Culture The reason these attempts at crime prevention have failed is because there is no emphasis placed on tackling the culture behind criminal behaviour. Criminal gangs and drug dealers are all “respected” on the streets by many youth. The music they listen to feed them a diet of get rich quick or die tryin’, named after rap artist 50cent’s bestselling album. The popularity of websites such as YouTube means anyone can now be famous. Anti-social behaviour is frequently filmed on mobile phones and then uploaded to websites specifically setup for glorifying bullying and violence. Computer games have a huge influence on the mentality of the youth. The latest games consoles and their high definition graphics are incredibly realistic and totally absorbing. Grand Theft Auto IV was the best selling game of 2008 and to win the game you need to progress through the criminal underworld becoming a gangster and committing the worst crimes possible. This culture is breeding a mentality of rampant individualism where an individual is not accountable or responsible to anyone except themselves. Tony Blair alluded to this at the launch of his 5 year strategy on crime back in July 2004 when he said: “The 1960s saw a huge

breakthrough in terms of freedom of expression, of lifestyle, of the individual's right to live their own personal life in the way they choose… But with this change in the 1960s came something else, not necessarily because of it but alongside it. It was John Stuart Mill who articulated the modern concept that with freedom comes responsibility. But in the 1960's revolution, that didn't always happen.” ‘Freedom with responsibility’ is a dying concept nowadays. Secularism has eroded religious morals of responsibility and as such the growing trend is towards ‘freedom from responsibility’, where freedom is mandatory and responsibility is at best optional, and at worst totally ignored. Drug and Alcohol Abuse Closely linked with crime and the criminal culture is drug and alcohol abuse. The Home Office clearly states, that “the links between drug use and crime are clearly established”1 and “the links between alcohol and violence are well established.”2 The statistics speak for themselves in proving this link. • Around three-quarters of crack and

heroin users claim they commit crime to feed their habit.3

• In nearly half (45%) of all violent                                                             1 Home Office, ‘Drug‐related crime,’ http://www.homeoffice.gov.uk/crime‐victims/reducing‐crime/drug‐related‐crime 2 Home Office, ‘Alcohol‐related crime,’ http://www.homeoffice.gov.uk/crime‐victims/reducing‐crime/alcohol‐related‐crime/ 3 Home Office, ‘Drug‐related crime,’ Op. Cit 

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incidents, victims believed offenders to be under the influence of alcohol, this figure rose to 58% in cases of attacks by people they did not know

• 37% of domestic violence cases involve alcohol

• In nearly a million violent attacks in 2007-08, the aggressors were believed to be drunk1

Islamic Approach Islam believes in responsibility and accountability for ones actions and takes a two pronged approach to addressing criminal behaviour. Firstly, it creates a culture of God Consciousness (taqwa) and community responsibility among the society. Even when no police are watching them, Muslims should still obey the law because they know Allah is watching them and will account them for all their actions no matter how small when they die. Allah Most High says:

ونحن أقرب إليه من حبل الوريد

“And We are nearer to him than his

jugular vein.”2 Secondly, Islam recognises human beings are not angels and criminal behaviour in society is inevitable to some degree. As a last

                                                            1 Home Office, ‘Alcohol‐related crime,’ Op. Cit 2 Holy Qur’an. Chapter Qaf, verse 16. 

resort Islam believes in punishing those who have disobeyed the law if found guilty in a court of law. The Islamic punishments are out of scope in the UK since this is a non-Islamic society. However addressing the underlying concepts behind criminal behaviour is something Islam can make a significant impact upon. Islam’s approach to changing a person’s behaviour was summed up by the mother of the believers - Aisha, who was one of the Prophet Muhammad’s (Allah bless him and give him peace) blessed wives. Aisha said: that if the first verses to be

revealed in the Qur’an were ‘Do not

drink alcoholic drinks,’ people would

have said, ‘We will never leave alcoholic

drinks.’ And if the first verses to be

revealed were, ‘Do not commit illegal

sexual intercourse,’ ‘they would have

said, ‘We will never give up illegal sexual

intercourse.’” The first verses revealed in

the Qur’an were from Al-Mufassal (last

section of the Qur’an) whose verses

contain detail descriptions of Paradise

and Hellfire. Once the people embraced

Islam and their conviction in Paradise

and Hellfire was established then the

verses regarding halal and haram were

revealed.3 One of the objectives (maqasid) of the Islamic Shariah is the protection of the mind. Islam has completely forbidden all

                                                            3 Narrated by Yusuf bin Mahk in Hadith book Bukhari. Volume 6, Book 61, Number 515. 

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forms of intoxicants a fact that is well known among Muslims and non-Muslims alike. The Prophet Muhammad (Allah bless him and give him peace) said: “Every

intoxicant is khamr (wine) and every

intoxicant is forbidden.”1 Recommendations • Innovative and practical cultural (taqwa)

programmes established in mosques or community centres. The primary aim is strengthening the Islamic character within the youth, and getting them to become responsible individuals.

• Publicise stories of how Islam changes

the behaviour of individuals. Muslim ex-criminals, gang members and drug dealers who changed their behaviour can speak or write on their experiences. These stories can be publicised at various outlets: mosques, community centres, Muslim media, youth clubs and in the cultural programme above.

• Every mosque has a trained drugs

officer who can provide mentoring to those involved in drugs and advice to parents.

• Every mosque has a liaison with the

Police Safer Neighbourhoods team. For those Muslims convicted of minor

 1 Hadith book Sunan Abu Dawood Hadith 3672. Narrated by Abdullah Ibn Abbas. 

offences the youth mentors in the mosque can aid in rehabilitation efforts.

• More youth clubs established in

mosques. These should be managed by well-respected young Muslim role models.

• More awareness programmes for

parents so they can see the tell-tale signs of drugs, gang membership and criminal behaviour.

• Establishment of a gang reconciliation

unit where truces and dialogue between gangs can take place.

• Counselling programme for Muslim

prisoners both whilst in prison and when they are released aimed at preventing their reoffending.

2. Mosques as centres of the community 

 

 

 

 

 

 

 

 

 

 

 

 

 

في بيوت أذن الله أن ترفع ويذكر فيها اسمه يسبح له فيها بالغدو

 والآصال

“Shining out in houses of worship (mosques). Allah has ordained that they be raised high and that His name be remembered in them, with men in them celebrating His glory morning and evening.” Holy Qur’an, 24:36  

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Mosques are a vital and pivotal part of Muslim communities. There is no special design or structure for a Mosque as any building used for the congregational prayers can be classified as a Mosque. When the Prophet Muhammad (Allah bless him and give him peace) migrated to Medina in 622CE, one of his first actions was to build a Mosque there. This is now known as the Prophet's Mosque or (Masjid-e-Nabawi). This Mosque became the centre of all Muslim activities. As an example, delegations from other states were received and accommodated in this Mosque such as the group of Christians who came from Naijran. This Mosque also served as the centre for education, learning, and training. Throughout Islamic history the mosque has played a central role in the implementation of Islam upon society. During the Ottoman rule of Bosnia (15th – 19th century) they established many Kulliye1 Mosques. This was a group of social and municipal service buildings that acted as a community centre as well as the focal point of Friday prayers. The founder would establish a public kitchen (Imaret), to feed the needy or the traveller, a college (medresa), a hospital (darusifa), a public fountain (cesma), a guest house for travellers (musafirhana or konak-han) and a tomb (turbe). More recently there have been examples of drug rehabilitation clinics attached to

                                                            

                                                           

1 Kulliye is an Ottomanized Arabic word that means comprehensive, complete, or all‐inclusive. 

mosques in Egypt such as the Abou El Azayem mosque in Cairo.2 In Waltham Forest Noor Ul Islam Trust has established a pre-school, primary school, youth club, funeral service, health advice surgery, men and women’s sporting activities in addition to congregational prayers and a madrassa. Mosques are therefore, not only for the purpose of prayer alone but also serve as the centre for all social, cultural and political activities. Current Issues With the exception of a few mosques, unfortunately most mosques within the UK and Waltham Forest do not fulfil this function within the community. Here are currently some of the key issues with Mosques: Funding The majority of mosques are only financed through the contributions of their congregations. They do not have the resources to provide valuable services to the community other than using the mosque as a place of worship. With the adequate

 2 Dr. Jamal Madi Abut Azayem, 'Role of The Mosque in Confronting The Epidemic of Substance Abuse,' http://www.crescentlife.com/articles/islamic%20psych/role_of_mosque_in_confronting_substance_abuse.htm 

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funding and expertise this can be resolved. Limited facilities for youth There are very limited activities for youth in most mosques. This is a missed opportunity as many young people frequent the mosques on Fridays and during Ramadan. Engagement with youth should be a priority. Limited access for women The mother is the centre of the household and instrumental in bringing up the children and imparting key values and morals to them. Mosques can play a key role in supporting this. Unfortunately many mosques only have limited facilities for women. Governance Lack of management and administrative skills within mosque committees can lead to inefficiencies in the way mosques are run. There is a view that some mosques are not managed as professional institutions with a lack of accountability to members of the congregation. Non-English speaking imams Some imams cannot relate to their congregations due to language barriers and a lack of awareness of the key issues affecting their local community.

Nationalism Mosques tend to be divided on nationalistic grounds e.g. a Pakistani or Bengali mosque. Other nationalities can feel excluded when attending mosques dominated by one section of the community Alienation Mosques can be perceived by non-Muslims as isolated and distant. Mosques need to engage more with the communities in which they reside. Lack of social activities Some Mosques are only used as places of prayer when there is scope for them to be used for a wider range of activities. Recommendations Throughout this document there have been numerous recommendations aimed at the mosques. The diagrams1 below summarises the different elements that a modern day mosque should focus upon.

                                                            1 http://www.mpacuk.org/content/view/3848/84/ 

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1) Operations

• The mosque should have an office which acts as a central point for organising the affairs of the mosque. The mosque should encourage a strong base of volunteers and hence should look to develop a database containing details of these volunteers especially those with specific skills. This will assist the mosque when a particular need is required.

2) Welfare

• The welfare activities within the mosque

should help to make the mosque more of a focal point in the community. The mosque can provide a safe and trustworthy environment to provide support for people’s day to day problems.

3) Education • Education is a key element of everyday

activities within mosque such as Friday Khutbah, study circles, Qur’an classes, and information for new Muslims to ease their transition into the religion.

• Academic education should also be promoted and facilitated within the mosque. An Islamic reference library should be established as a resource for the community.

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4) Media • The Think Tank survey found that the

negative portrayal of Islam and Muslims by mainstream media was overwhelmingly seen as the major problem by Muslims. See figure 2.

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The mosque should also be active online

5) Funding

• Mosques should employ a fundraising

• he manager would seek additional y

Figure 2

• Each mosque should have a designated

media representative who is responsible for maintaining links with the local media and other key organisations.

•and have a regularly updated website. A wider media team should be established which promotes the true message of Islam.

manager who will look at tax efficient donations and regular donations. Tfunding to finance services offered bthe mosque.

6) Po wareness

Politics in Islam means looking after the y a

m to

lam places great emphasis on unity and .

he Prophet Muhammad (Allah bless him

ful

part

herefore the international element should

such as

te

                                                           

litical A

affairs of people. The Mosque should plakey role in creating a forum for people to discuss current local, national and international issues. This allows theexpress their viewpoints and to explore solutions. Isrefers to the Muslim Ummah as one body Tand give him peace) said: "You see the

believers as regards their being merci

among themselves and showing love

among themselves and being kind,

resembling one body, so that, if any

of the body is not well then the whole

body shares the sleeplessness

(insomnia) and fever with it."1

Tnot be ignored as most Muslims have links to different parts of the world and are likely to be affected by problems that are occurring overseas. Natural disastersthe earthquake in Kashmir and the occupation of Iraq, Afghanistan andPalestine are examples that demonstrathis.

 

) Youth

outh participation is essential in ensuring a

ng Muslims

) Think Tank

A think tank is vital for developing a he

g

1 Hadith book Bukhari 

7 Yvibrant future for the mosque and should help to eliminate some of the intergenerational barriers. Youneed to be encouraged to be active within the mosque and should have representationon the committees. Activities such as youth clubs, Islamic education and regular sports sessions should be organised. 8

strategic direction and to ensure that tmosque continues to address the changinenvironment in which it resides. The think tank should be aware of the key issues that are on the horizon and develop innovative policies that can help solve the problems that are faced by the people. It should alsohelp to develop progressive thinking withinthe community and serve as an ideas forum for the mosque.

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3. Making education matter

اقرأ باسم ربك الذي خلق خلق الإنسان من علق اقرأ وربك الأكرم الذي علم بالقلم

علم الإنسان ما لم يعلم

“Read! In the name of your Lord who created: He created man from a clinging form. Read! Your Lord is the Most Bountiful One who taught by [means of] the pen, who taught man what he did not know.” Holy Qur’an, 96:1-5

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“It takes an entire village to raise a child” African proverb.

Islam attaches great importance to knowledge and education. The Holy Qur'an repeatedly asks human beings to observe the physical creation around them.

إن في خلق السماوات واألرض واختالف الليل والنهار آليات

لأولي األلباب

“There truly are signs in the creation of

the heavens and earth, and in the

alternation of night and day, for those

with understanding.”1 This instils in people the desire to learn about the universe they live in and the natural sciences. The first word revealed to Prophet Muhammad (Allah bless him and give him peace) in the Qur’an was 'Iqra!' (Read). Learning is thus the starting point of every successful human activity. A growing and more diverse population needs to work together and provide a first class education system for all those living in the borough. With many Muslims living in Waltham Forest their needs are of great importance to schools and the Local Education Authority (LEA).

                                                            1 Holy Qur’an. Chapter Al‐Imran, verse 190 

Teachers now face low morale due to difficult pupils and a lack of respect. Parents too are concerned with the diminishing moral fibre in the community. Agencies need to work together to develop strategies and share good practice in order that a concerted effort is made to improve respect and responsibility in Waltham Forest. The Think Tank’s research shows that gang activity, bullying and availability of drugs are concerns that residents have. These can occur in school leaving parents with great worry over their child’s safety. See figure 3.

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Figure 3

Building the personality Islam defines Education as more than academic studies and qualifications. Early experiences will influence a person for the rest of their life. Therefore it is of paramount importance that Muslims in Waltham Forest promote well-being, respect and responsibility to all, including children.

Demand for places at Independent Islamic Schools The two Independent Islamic schools in Waltham Forest are growing in popularity. The Noor Ul Islam Primary School which has a capacity of 160 pupils, currently has over 300 pupils on its waiting list. Despite the Government initiative of ‘Every Child Matters’ the LEA has not been able to effectively work with local Islamic Schools due to them being seen as independent entities.

The vast majority of pupils in Waltham Forest attend mainstream (state) schools. The local authority shoulders a great deal of responsibility when it comes to educating our younger generation. With a lack of educational choice the local authority may be seen as a monopoly. However parents are now demanding greater choice in their children’s education. Independent schools may increase in numbers to satisfy demand. It is therefore important that the local authority starts to work with independent schools to ensure similar strategies are promoted through the borough by all educational providers. With a growing Muslim population in the borough and more families wishing for their children to be educated in a school with an Islamic Ethos, the likelihood of more Islamic schools opening in the area is high. The local authority needs to work together with Islamic schools, recognising not only the financial benefits to the LEA but also

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that the wishes of many residents is met by these schools. Support for Home Education Some parents within the borough prefer to teach their children at home or in small groups. This may be for a number of reasons but the lack of single-sex schools is one major factor. The local authority needs to recognise this possible trend and agree to provide a support network to assist these parents. Single-sex schools The LEA must seek the views of the community, including Muslims when formulating education strategies. There is a fear that there will be no single sex state schools left in Waltham Forest, a prospect that worries many in the borough both Muslim and non-Muslim. Islam provides great emphasis on segregation of the genders and this also applies to studying. This is in no way ‘sexist’ or because women are deemed inferior to men as some commentators try to suggest. Rather Islam believes that it is the creator of both men and women – Allah Most High who decides which is the best way for them to live together that creates harmony in society. Muslims therefore request that their children are taught in a suitable environment. Recent research that shows

pupils perform better when studying in a single-sex school only adds to the desire for pupils to be taught this way. Recent research by Durham University on GCSE performance at independent schools states: “Almost without exception, when ability variation is taken into account...the average performance of pupils of both genders in single-sex schools is better than the average performance of their counterparts in mixed schools by a significant margin.”1 Madrassas

Madrassas are after school classes where some Muslim pupils from around five years old typically spend two hours each weekday evening learning about Islam. The syllabi and quality of teaching in the madrassas vary although recently many improvements have taken place. Further co-operation and training between these organisations will help improve the state of supplementary education provided. Responsibility of parents Parents now cite lack of time to either be involved with their child’s education or actively help their child’s school. This has

                                                            1 John Charnley, 'THE GCSE PERFORMANCE OF INDEPENDENT SCHOOL PUPILS: GENDER AND SCHOOLTYPE DIFFERENCES,' Curriculum, Evaluation and Management (CEM) Centre at Durham University, p. 12 http://www.cemcentre.org/Documents/MidYIS/GCSE%20performance%20of%20independent%20school.pdf 

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had an effect on parenting skills as work patterns and more single parent families have resulted in less quality time between parent and child. The responsibility of raising a child and giving him/her a good education lies with the parents and the community at large, including schools. This shared responsibility requires joint effort by all parties and common strategies. A single message must be presented by all stakeholders. Currently there are mixed messages being absorbed by children. Work must be undertaken to ensure all parents present the same positive message to children. Lifelong learning It is recognised that Muslims must get involved, support and promote lifelong learning. This involvement must extend to existing and new areas of education. Apart from the traditional curriculum for education, there are wider possibilities for building a sense of respect from within and in partnership with the school system. Local institutions, including mosques, must promote good quality learning to all its stakeholders. Staff, imams and worshippers must be encouraged to undertake formal and informal studies regardless of age. Those who have not had access to the internet and the latest technology should be encouraged to complete relevant studies.

Islamic Approach Islam makes self-improvement of the individual and the betterment of society a religious duty. This has inspired individuals in a multitude of ways, above all in the search for knowledge. Throughout the Muslim World, the search for knowledge and science was undertaken in an effort to improve society as a form of worship. The development of medicine, the construction and provision of hospitals, the building of hundreds of libraries and schools, the planting of beautiful gardens and green parks, and so much else, made the Muslim World an oasis of light in a dark surrounding. Islam’s stress on excellence and its search for perfection was crucial to the progress of its civilisation. This explains the advanced levels of knowledge that the Muslims reached in astronomy, surgery, ophthalmology, and map making. It explains why the Muslims developed the empirical method, mathematics and physics and extremely accurate instruments. This is also why Muslim gardens, libraries and hospitals were run to standards unequalled today in most of the Muslim world. And this is why the Muslims wrote scientific and scholarly works of the greatest detail, precision and excellence.1 In addition, all the books of hadith have a chapter on knowledge (ilm). In Sahih

                                                            1 Muslim Heritage, Topics Section, http://www.muslimheritage.com/topics/ 

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يا أيها الذين آمنوا قوا أنفسكم وأهليكم نارا وقودها الناس

والحجارة

Bukhari, one of the most famous collections, there is a chapter entitled, “The virtue of one who acquires ilm (learning) and imparts it to others.” In the hadith, the scholar is accorded great respect due to the benefit the ummah derives from such intellects. The Prophet Muhammad (Allah bless him and give him peace) said: “He is not from

my Ummah who does not acknowledge

the honour due to our elders, who shows

no mercy to our younger ones and nor

recognises the right of our scholars.”1 Student responsibility Islam teaches individuals to be accountable for their actions from an early age. Training students to manage their time, studies, finances and social lives will encourage a more responsible approach to life. This will result in borough-wide benefits as young people understand the importance of self-management. Parental Responsibility The Qur’an warns people to protect their families from the hellfire. This warning demonstrates that individuals must take responsibility for the actions of their families.

                                                                                                                       1 Narrated by 'Ubaadah b. as‐Saamit in hadith 

books Ahmad and Tabaraani 

"O you who believe! Save yourselves and

your families from a Fire whose fuel is

men and stones!"2

Parents must realise that what they teach their children is not in isolation to what is being taught at school. Parental involvement in the school not only allows parents to be well informed with what is happening but also provides the school with a much needed contribution. Muslim parents must be taught the importance of all concerned for their participation in school life. Parents can play an essential role within a school’s PTA or even Board of Governors. It is believed that a campaign to get parents involved in school life is needed, especially for ethnic communities where traditionally they have shied away from this. Collective Responsibility Some youngsters in the area have learnt that there is more to life than materialism. Whilst this goes against the grain, many people, especially Muslims are being taught more about spirituality and about collective responsibility.

 2 Holy Qur'an. Chapter Tahreem, verse 6 

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Muslims, as parents and teachers, have been at the forefront of teaching children as well as adults, which has showed their willingness to take responsibility in local matters. The notion of collective responsibility is greatly emphasized in Islam and none more important than instructing one another on being accountable for all our actions to Allah Most High. By doing so, we feel an environment of respect will prevail.

Recommendations • Establishment of a Local Islamic

Advisory group working for greater cooperation with local schools, LEA, SACRE, Governors and non-Governors.

• “Every Child Matters” initiative to

include all agencies.

• Local Authority to promote the achievements of all pupils regardless of the school they attend (private or state).

• Maintain and increase single sex schools

in Waltham Forest. • Develop parenting coaching

programmes. • School Governor training within the

Mosques. • Local Madrassa council set up to share

resources and best practice.

• Muslim professionals to provide careers advice to local community.

• Governor training for 16+ Muslim

pupils to encourage a return to their own school as a Governor after graduating.

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4. Increasing financial responsibility

حسن كما وابتغ فيما آتاك الله الدار الآخرة ولا تنس نصيبك من الدنيا وأ أحسن الله إليك ولا تبغ الفساد في الأرض إن الله لا يحب المفسدين

“Seek the life to come by means of what Allah has granted you, but do not neglect your rightful share in this world. Do good to others as Allah has done good to you. Do not seek to spread corruption in the land, for Allah does not love those who do this.” Holy Qur’an, 28:77

The Global Financial Crisis “In the abstract it is absurd and monstrous for society to pay the commercial banking system interest for multiplying severalfold the quantity of the medium of exchange when a) a public agency could do it all at negligible cost, b) there is no sense in having it done at all, since the effect is merely to raise the price level, and c) important evils result, notably the frightful instability of the whole economic system.” 1 Frank Knight, Economist at the University of Chicago, 1927 The current financial crisis is essentially a banking crisis that began in August 2007 and which came to a head in September 2008 with the entire banking system on the brink of collapse. Hundreds of billions of pounds were pumped into the economy to prop up the financial system. With this unprecedented market intervention, nationalisation of banks, and interest rates at near zero, people are beginning to question the capitalist free market model. Understandably, people are looking to blame someone for the current financial mess. The finger has pointed at the “greedy bankers”, incompetent financial regulators and governments who allowed the situation to spiral out of control. However, if we look beyond the individuals and institutions we find some very basic human concepts at the root of the problem. These are the views

                                                            1 Tarek El Diwany, “The Problem with Interest,” Ta Ha Publishers, First Edition, p. 55  

towards wealth and the concept of success. Capitalist view of wealth

Capitalism is an economic system in which wealth, and the means of producing wealth, are privately owned and controlled as opposed to state ownership and control as found in Communism. Classical economists such as Adam Smith who laid the foundations for today’s economic systems believed in what is known as the “invisible hand”. This is a metaphor to describe the self-regulating nature of the market, where the pursuit of individual self-interest also produces a collective good for society. In his book ‘The Wealth of Nations’ Smith provides an example that illustrates this principle: “It is not from the benevolence of the butcher, the brewer or the baker, that we expect our dinner, but from their regard to their own self interest. We address ourselves, not to their humanity but to their self-love, and never talk to them of our own necessities but of their advantages.” This ‘self-interest’ is exactly what the banks were following when they gave sub-prime mortgages to some of the poorest people in society who they knew could never pay these loans back. When they defaulted on the loans the banks would simply repossess the houses and make back their money since house prices were rising like never before. This ‘self-interest’ gave no consideration to the poor families who would end up losing

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their home and on the street. Although sub-prime mortgages triggered the current crisis the same ‘self-interest’ can be applied across many financial activities such as derivatives, securitisation, short-selling and market speculation. Islamic view of wealth

There is a common saying that money is the root of all evil. Many people believe that being wealthy is incompatible with being religious. This is based mainly on the discussion above concerning the concept of ‘self-interest’ towards generating wealth. Islam however does not hold this view that money and wealth are inherently ‘evil’. Islam believes that all wealth belongs to Allah Most High since He Most High is the Owner of all the Dominion (Malik al-Mulk). The Holy Qur’an states clearly that wealth and property (Maal) belongs to Allah Most High and that He Most High is the one who gives wealth to people.

وآتوهم من مال الله الذي آتاكم

“And give them from the property of

Allah (Maalillah), which He gave to

you.”1 When Allah Most High addresses the issue of the origin of property, He attributes its

                                                            

                                                           

1 Holy Qur’an. Chapter An‐Noor, verse 33  

ownership to Himself, by saying: ‘the property of Allah’ (Maalillah). This concept that wealth is given to people by their Creator has a profound effect on an individual’s economic activity. Instead of simply pursuing self-interest, they will realise that this wealth is a trust and cannot be misused. People will believe in responsibility and ultimately accountability to the one who assigned them this wealth in the first place, the Creator Allah Most High. The Prophet Muhammad (Allah bless him and give him peace) said: “The feet of a

servant will not move on the Day of

Judgment until he has been questioned

about four things: his life - how he spent

it, his knowledge - how he acted upon it,

his wealth - where he earned it and how

he spent it, and his body - how he used

it.”2 Islam is not against people becoming rich or businesses making profits as long as the economic transactions that generated this wealth conform to the Islamic shariah. This is summarised in the following verse of the Holy Qur’an.

وأحل الله البيع وحرم الربا

“Allah has permitted trade (al-bai’) and

forbidden usury (riba).”3

 2 Hadith book Tirmidhi, Kitab sifat al Qiyamah wal Raqa’iq  3 Holy Qur’an. Chapter Al‐Baqara, verse 275 

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From this verse and its practical implementation by the Prophet Muhammad (Allah bless him and give him peace) and his companions the scholars of Islam derived a detailed understanding of halal and haram financial transactions. The early Muslims implemented these rules in the lands they ruled over and in their international trade with other nations. In fact the first contact with Islam by many non-Muslims was through Muslim traders such as in South East Asia. A businessman and trader who abides by the Islamic Shariah in his financial dealings was praised by the Prophet Muhammad (Allah bless him and give him peace) when he said: “The truthful and trustworthy

merchant will be in the company of the

Prophets, the upright and the martyrs.”1

Capitalist view of success

The concept of success and happiness is fundamental to every human beings life. It gives a sense of purpose and a goal to strive for. What it means to be successful may vary among people but the general view in western societies is that success is measured by the amount of wealth and sensual pleasure a person attains. Those celebrities who are deemed to be successful are the wealthy politicians, pop stars and billionaire businessman with their private jets, luxury mansions and fleets of sports cars. These people become the role models from which

                                                            1 Hadith book Tirmidhi 

ordinary people look up to and try to emulate their success. It’s this view of success which caused the housing bubble and drove the record levels of debt and the ‘buy now pay later’ culture. From the poor sub-prime mortgage buyer who was sold the dream of home ownership to the CEO’s of the banks that gambled people’s money on risky financial dealings, all share the same concept of what it means to be successful and ultimately happy. Islamic view of success

Despite western societies having a high standard of living and being the most materially advanced in the world, the rates of depression and suicides are much higher than some of the poorest countries on earth. If success is truly material then this shouldn’t be the case. Moreover the celebrities who have reached this pinnacle of material success are actually the ones who suffer the most from drug abuse, alcoholism and depression. This proves that there is more to happiness than simply materialistic pleasures. Islam defines the purpose in life for every human being as worshipping Allah Most High.

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وما خلقت الجن والإنس إلا ليعبدون

“And I have not created jinn and men

except that they should worship Me.”1

Success (falah) in Islam is achieving the pleasure of Allah Most High and being admitted into everlasting bliss in Paradise (jannah), even if that person lived the most materially deprived and painful life. Anas b. Malik reported that Allah's

Messenger (Allah bless him and give

him peace) said that one amongst the

denizens of Hell who had led a life of

ease and plenty amongst the people of

the world would be made to dip in Fire

only once on the Day of Resurrection

and then it would be said to him: "Oh,

son of Adam, did you find any comfort,

did you happen to get any material

blessing?" He would say: "By Allah, no,

my Lord."

And then that person from amongst the

persons of the world be brought who

had led the most miserable life (in the

world) from amongst the inmates of

Paradise, and he would be made to dip

once in Paradise and it would be said to

him. "Oh, son of Adam, did you face,

any hardship? Or had any distress fallen

to your lot?" And he would say: "By

Allah, no, Oh my Lord, never did I face

                                                            

                                                           

1 Holy Qur’an. Chapter Adh‐dhaariyat, verse 56 

any hardship or experience any

distress."2 As mentioned previously. Although success in Islam is not materialistic this does not in any way mean that Islam is against the pursuit of wealth and owning property. What Islam opposes is making the objective in life the pursuit of the material world (dunya) at the expense of the hereafter (akhira). In fact Islam obliges people to work to earn their provision (rizk) and not simply sit and live off others. The Prophet Muhammad (Allah bless him and give him peace) said, "The upper hand

is better than the lower hand (i.e. he who

gives in charity is better than him who

takes it). One should start giving first to

his dependents. And the best object of

charity is that which is given by a

wealthy person (from the money which

is left after his expenses). And whoever

abstains from asking others for some

financial help, Allah will give him and

save him from asking others, Allah will

make him self-sufficient."3 Islam believes in financial responsibility firstly to Allah Most High through abiding by the halal economic transactions. Then secondly, through responsibility to oneself and family by providing a sufficient standard of living without asking from others. And finally to the wider society through giving

 2 Hadith book Sahih Muslim, Book 039, Number 6738 3 Hadith book Bukhari, Narrated by Hakim bin Hizam 

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the obligatory charity (zakat) each year and additional charity (sadaqa) as much as one can afford. It’s this responsibility historically that led to the eradication of poverty in the lands ruled over by the Islamic State in the time of Caliph Umar bin Abdul-Azeez. Many times in the Holy Qur’an Allah Most High directs human beings to the blessings He has granted them. One of these blessing is the wealth which He Most High has given to some more than others. A simple method that both Muslims and non-Muslims can use to appreciate their current standard of living and not fall prey to depression simply because they fail to become millionaires is to follow the advice of the Prophet Muhammad (Allah bless him and give him peace). The Messenger of Allah (Allah bless him and give him peace) said: “Look at the

person who is inferior to you, and do not

look at one who is superior to you.

Thereby you would be able to appreciate

better the benevolences of Allah

bestowed upon you.”1 Abdul-Abbas Sahl bin Sa’ad Al-Sa’idi said that a man came to the Messenger of Allah (Allah bless him and give him peace) and requested him: ‘Messenger of Allah (Allah

bless him and give him peace), tell me

something by doing which, I should win

the love of Allah and the people.’ The Messenger of Allah (Allah bless him and

                                                            1 Narrated by Abu Hurairah in the hadith books 

Bukhari and Muslim 

give him peace) told him: ‘Do not love the

world, and Allah will love you; and do

not have a longing for that which people

have, and they will love you.’2 Recommendations • Mosque becomes advice centre to local

major employers and job centres on Islamic issues.

• Use debit cards or pre-paid credit cards

for transactions not interest bearing credit cards.

• Promote the Al-Mudarabah business

model as a means to bring together wealthy business investors with unemployed people. Al-Mudarabah is a business consisting of a capital partner and a body or effort partner. The capital partner(s) provides the initial start up money for the business and is liable for all the business debts. He does not contribute any effort to the business. The body partner provides his/her effort only but no capital. He is not liable for the business debts.

• Courses on Financial Literacy and debt awareness run by mosques and schools for the whole community.

 2 Hadith book Ibn Majah 

5. Strengthening the role of the family

أن خلق لكم من أنفسكم أزواجا لتسكنوا إليها وجعل بينكم ومن آياته مودة ورحمة إن في ذلك لآيات لقوم يتفكرون

“Another of His signs is that He created spouses from among yourselves for you to live with in tranquillity: He ordained love and kindness between you.” Holy Qur’an, 30:21

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The family is at the heart of an individual’s sense of self; it provides a set of values that often, but not always underpin decisions and choices throughout life. The makeup of a family has changed dramatically over the last 50 years and as a result there is a lot of attention given to the impact of this on society. The foundation for functional family life and ultimately responsible living is effective communication and understanding. This is true of the relationship between husband and wife, parents and children, grandparents

and grandchildren. In order to achieve a more responsible and progressive community the issues relating to families can be divided into six key areas. These are explained along with the Islamic approach to each of the areas.

1. Counselling and support Noor Ul Islam research revealed that issues such as rising divorce rates and teenage pregnancies were major concerns. See figure 4.

Figure 4

Evidence demonstrates that social problems are more prevalent among those who have had personal experience of family breakdown. These include:

• Educational problems • Drug and alcohol problems • Debt • Unemployment

This is not just a problem for the Muslim community but for wider society in general and with divorce statistics on the rise there is a strong risk that the knock on effects will become more acute over the next generation.

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Islam places great emphasis on helping to alleviate the difficulties of others especially those going through difficulties related to the family. The Prophet Muhammad (Allah bless him and give him peace) said: “Whosoever

relieves from a believer some grief

pertaining to this world, Allah will

relieve from him some grief pertaining

to the Hereafter.”1 If disputes and conflict arise between the spouses then an arbitrator is appointed from the wife's family and an arbitrator from the family of the husband. This family assembly will listen to the complaints of both parties and do its outmost to bring about reconciliation. If reconciliation between them was not possible, then the assembly would separate them from each other in the manner that it sees fit, according to the findings of its investigation. This is in accordance with the verse of Qur’an:

شقاق بينهما فابعثوا وإن خفتم حكما من أهله وحكما من أهلها إن يريدا إصالحا يوفق الله بينهما

إن الله كان عليما خبريا“If you [believers] fear that a couple may

break up, appoint one arbiter from his

family and one from hers. Then, if the

                                                                                                                       1 Narrated by Abu Hurairah in hadith book Sahih 

Muslim 

couple want to put things right, Allah

will bring about a reconciliation between

them: He is all knowing, all aware.”2 2. Family Communication Day to day communication within the family remains as important today as it did when extended families were the norm two generations ago. Factors such as longer commutes into work, the growth and affordability of entertainment media and longer working hours have contributed towards the deterioration of ‘family time’. Communication within the family is extremely important because it enables members to express their needs, wants, and concerns to each other. Open and honest communication creates an atmosphere that allows family members to express their differences as well as love and admiration for one another. It is through communication that family members are able to resolve the unavoidable problems that arise in all families. Effective communication is generally found in strong families, whereas poor communication is usually found in weaker family relationships. Marriage and family therapists often report that poor communication is a common complaint of families who are having problems such as excessive family conflict, ineffective problem solving, lack of intimacy, and weak emotional bonding.

 2 Holy Qur’an. Chapter An‐Nisa, verse 35 

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Islam obliged keeping good relations between the family members even if those relatives had severed relations with him/her. The Prophet Muhammad (Allah bless him and give him peace) said: “The Al-wasil

(the one who keeps good ties with kith

and kin) is not the one who

recompenses the good done to him by

his relatives, but Al-Wasil is the one who

keeps good relations with those relatives

who had severed the bond of kinship

with him.”1 Communication between parents and children is always a difficult area especially between father and daughter. However, the relationship between the Prophet Muhammad (Allah bless him and give him peace) and his daughter Fatimah shows us an excellent example to follow. Ayesha, wife of the Prophet Muhammad (Allah bless him and give him peace) said: “Never have I seen anyone more like the

Messenger of Allah in his solemn way

(of standing and sitting) than Fatima.”

She added, “When she (Fatima) came in

the room to see him, he (The Holy

Prophet) would rise to his feet, take her

hand, kiss her and seat her where he was

seated. And when he came to see her,

she would stand up, take his hand, kiss

him and seat him where she was

                                                            

                                                           

1 Narrated by Abdullah bin Amr in hadith book Bukhari 

seated.”2 3. Inter-generational issues

Our survey revealed concerns around inter-generational communication issues. The challenge for families is to balance the values and beliefs of migrant parents/grandparents with those of their children against the backdrop of 21st century Britain. The desire to engage in wider society with diverse cultures and faiths can bring tensions in a household built on traditional Islamic values. This can lead to disagreements on dress, socialising, work, travel and relationships. The resulting tension can contribute to stress, anxiety and ultimately communication breakdown where the family fragment and separate. Overcoming inter-generational issues requires both the children and their parents to act according to Islam. The parents have a responsibility to keep their children on the straight path and to give guidance to them in the best manner. The Prophet Muhammad (Allah bless him and give him peace) said: “Right guidance,

graceful manners, deliberation and

moderation, are one part of twenty-five

parts of Prophethood.”3

 2 Azieza Hamid, ‘Fatimah Daughter of Muhammed,’ Muslim Education & Literary Services 3 Narrated by Ibn ‘Abbas in the hadith books Ahmad and Abu Dawud. 

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The children also have a responsibility to communicate with their parents in the best manner.

وقضى ربك أال تعبدوا إال إياه وبالوالدين إحسانا إما يبلغن

أحدهما أو كالهما عندك الكبر فال تقل لهما أف وال تنهرهما

وقل لهما قوال كرمياواخفض لهما جناح الذل من

الرحمة وقل رب ارحمهما كما ربياني صغريا

“Your Lord has commanded that you

should worship none but Him, and that

you be kind to your parents. If either or

both of them reach old age with you, say

no word that shows impatience with

them, and do not be harsh with them,

but speak to them respectfully and lower

your wing in humility towards them in

kindness and say, ‘Lord, have mercy on

them, just as they cared for me when I

was little.’”1

4. Marriage Marriage is the foundation of family life from which the entire range of family

                                                                                                                        1 Holy Qur'an. Chapter Al‐Israa', verses 23‐24 

relationships emanate such as motherhood, fatherhood, brotherhood and sisterhood. It is an institution that requires commitment, sacrifice and patience (sabr) to survive. Unfortunately with the increasing individualism found in society marriages are collapsing with many couples unwilling to compromise and work to keep their marriages together. This is especially true for the Muslim community with divorce rates on the rise. Marriage in Islam is highly recommended and a moral safeguard as well as a social necessity. Furthermore, marriage is the only legitimate or halal way to indulge in intimacy between a man and a woman, since there is no concept of pre-marital relations in Islam. The Prophet Muhammad (Allah bless him and give him peace) said: “O you

youngsters. Whoever amongst you who

can afford to marry should marry,

because it will help him more to lower

his gaze, and guard his modesty (i.e.

private parts from unlawful sex). And

whoever is not able to marry he should

fast, because it will be protection for

him.”2 Islam ordered the husband to treat his wife well and not to oppress her.

 2 Narrated by Ibn Masud in hadith book Bukhari. 

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The Prophet Muhammad (Allah bless him and give him peace) said: “The best of you

is he who is best to his wife.”1 Islam also completely forbids forced marriage where parents force their son or daughter into a marriage without their consent. A young girl came to the Messenger of Allah (Allah bless him and give him peace) and said: “My father married me off to his

nephew in order to raise his lowly

status.” So the Prophet (Allah bless him and give him peace) gave her the right to repudiate the marriage. She responded: “I

accept what my father has done, but I

wanted to inform the (other) women that

fathers do not have any authority to give

their daughters in marriage against their

wishes.”2 The meaning of her statement: “in order to

raise his lowly status” is that her father wanted to raise his nephew's social standing by marrying her to him. This means that the father gave her in marriage against her wish because she did not consider him suitable for her, not because she thought he was not a match for her, indeed he was her cousin, but because she did not agree to the marriage. The parents should not prevent their children from getting married due to un-

                                                                                                                       1 Narrated by Aisha in hadith book Tirmidhi. 

2 Abdullah b. Burayda narrates on the authority of his father in hadith book Ahmed. 

Islamic reasons or because the proposer does not live up to their high expectations in terms of career, wealth or family status. The Prophet Muhammad (Allah bless him and give him peace) said: “When someone

whose character and morals are

agreeable to you approaches you for

marriage give your daughter to him in

marriage. If you do not then there will be

tribulation and immense corruption in

the earth.” They said: “O Messenger of

Allah, even if he has some deficiency?” He said: “When someone comes whose

character and morals are agreeable to

you and approaches you for marriage,

give your daughter to him in marriage.” He said this three times.3

5. Elderly Due to growing individualism and a weakening of the traditional family structure there is a greater risk of the elderly becoming isolated or excluded from society. This can lead to a significant impact in terms of cost to the community and a potential deterioration in community cohesion. Islam ordered the respect of the elderly. The Prophet Muhammad (Allah bless him and give him peace) said: “He is not from

my Ummah who does not acknowledge

the honour due to our elders, who shows

 3 Narrated by Abu Hatim al‐Muzani in the hadith book Al‐Baihaqi 

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no mercy to our younger ones and nor

recognises the right of our scholar.”1 The etiquette when dealing with the elderly is summed up in the story of the grandsons of the Prophet Muhammad (Allah bless him and give him peace) when they advised the old man of his mistake in making wudhu (ablution). An old man sat to do his wudhu. But his wudhu was not correct. Imam Hasan and Imam Hussain the grandsons of the Prophet Mohammad (Allah bless him and give him peace), then two young boys, watched him. They immediately realised that the old man was not doing his wudhu correctly, but hesitated to tell him directly. Perhaps the old man would feel humiliated by two young boys, or he might even lose interest in the act of worship. Sitting next to him, they started to do the wudhu and during the wudhu, Imam Hasan said: "Oh Hussain

my wudhu is correct and more perfect

than yours." In reply, Imam Hussain insisted that his own wudhu was better than Imam Hasan’s. Finally they said: "Let us refer to this

gentleman. He is older than us and

should be able to decide." The old man was listening patiently. The boys performed their wudhu under his supervision, one after the other. And when

                                                            1 Narrated by 'Ubaadah b. as‐Saamit in hadith books Ahmad and Tabaraani 

they had finished, he realised the Wudhu done by the boys was methodical and correct. It was his own Wudhu which was incorrect. Turning to Imam Hasan and Imam Hussain, he gently said: "The wudhu done by you

is absolutely correct. I am grateful that

you chose to guide me in such a

beautiful manner." 6. Parenting Functional families are better able to meet the needs of children and transfer the psychological and behavioural benefits to the next generation – key benefits include:

1. Secure attachments 2. Autonomy, confidence and a sense of

identity 3. Freedom to express valid needs and

emotions 4. Spontaneity and play 5. Realistic limits and self control Parents and their behaviour have the biggest influence on the children. Responsible parenting is therefore essential in developing the next generation and preventing many of the social ills that arise from poor parenting. Parenting is a great responsibility and the parents will be questioned on the Day of Judgement about how they fulfilled this action.

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The Prophet Muhammad (Allah bless him and give him peace) said: “Each of you is a

guardian and is responsible for those

whom he is in charge of...A man is the

guardian of his family and is responsible

for those under his care; a woman is a

guardian of her husband's home and is

responsible for those under her care.”1 There is a great reward for bringing up children especially daughters. The Prophet (Allah bless him and give him peace) said: “Whoever had three

daughters and showed patience in their

keeping, their pleasure and displeasure,

Allah admits him to Paradise for his

mercy over them.” A man asked, “And

what about two daughters, O Messenger

of Allah?” He said, “And two daughters

as well.” Another asked, “O Messenger of

Allah, what about one daughter?” He said, “And one daughter as well.”2

 1 Narrated by Ibn Umar in hadith books Bukhari and Muslim 2 Narrated by Abu Huraira in the hadith book Al‐Hakim 

Recommendations • Mosque family counselling services

relating to teenage issues, debt issues, drugs and bereavement.

• Pre-marital training and marriage

counselling service to be established by mosques.

• Mosques in partnership with Local

Authorities to develop care strategy programmes for the elderly

• Encourage greater parental participation

in schools

• Provision of pre-natal training

• Provision of post – natal support groups

• Development of parenting skill workshops

Annex: Survey Results The Noor Ul Islam Think Tank conducted a research survey exploring the main issues affecting the residents of the London Borough of Waltham Forest. This research was used as source material for some of the chapters and their recommendations in this document.1 The survey contained questions related to six key problem areas and took into account the views of both Muslims and non-Muslims. 1. Education 2. Health 3. Islam 4. Family 5. Housing 6. Social & Economic The results from each survey section are outlined below. Each section contains three separate results – Muslims, Non-Muslims and a combined overall result.

1. EDUCATION

The survey, comprising all elements of the community, highlighted the under achievements of children from minority groups as the top category with 25% of the overall response. Lack of availability of faith

                                                            1 The full survey results and methodology is available from Noor Ul Islam on request. 

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schools within the educational system was considered as the second most important issue by the majority of those surveyed with 20%. 16% felt high university tuition fees was problematic for the community followed closely by Bullying at school, which 15% of those questioned felt was an issue.

32% of the Muslims surveyed considered Under achievement of children from minority communities was the biggest issue facing the community in Waltham Forest, followed by Lack of availability of faith schools which resulted in 30% of those surveyed. The survey also found High university tuition fees as an area they felt was a cause for concern with 13%. Bullying at school was also viewed as a problem with 8% of those surveyed.

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26% of the non-Muslims surveyed felt bullying at school was by far the most relevant issue facing the education system followed by 21% who felt High university tuition fees and Language problems were issues which needed attention within the Education sector. This category also felt Under achievement of children from minority communities was an area of concern – 15% of those surveyed were of this opinion and 8% of the survey group considered Racial discrimination to be a problem within education in Waltham Forest. 2. HEALTH

The ‘Unhygienic environment in hospitals’ had the highest percentage with 28%. The ‘Lack of resources in hospitals’ (19%) and taking ‘too long to get a GP appointment’ (16%) also polled favourably.

Both Muslims and non-Muslims regarded the ‘Unhygienic environment in hospitals’ and the ‘Lack of resources in hospitals’ as their major problems. However, a key difference amongst Muslim interviewees was a higher percentage (17%) that rated the ‘Lack of availability of female doctors for female patients’ as a key problem.

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The results for non-Muslim interviewees again were dominated by the ‘Unhygienic environment in hospitals’ and the ‘Lack of resources in hospitals’ which was similar to the survey results of Muslim interviewees. 3. FAMILY

‘Deterioration of family values’ had the highest percentage with 27% whilst ‘Lack of communication and understanding between early and later generations (23%) and ‘High Divorce rate’ (21%) also polled favourably.

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A key difference amongst Muslim interviewees was a higher percentage (21%) that rated ‘Forced Marriages’ as their most important problem. Interestingly there was also a higher percentage for the ‘High divorce rate’ (24%) category.

The results for the Non-Muslim interviewees were dominated by two categories which was a contrast from the survey results of Muslim interviewees. ‘Deterioration of family values’ (33%) was seen as the most important problem along with the ‘Lack of communication and understanding between early and later generations’ (26%).

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4. HOUSING

‘Unaffordable housing’ had the highest percentage with 56% whilst ‘Lack of availability of accommodation’ (19%) and ‘Overcrowding’ (16%) also polled favourably.

A key difference amongst Muslim interviewees was a higher percentage (63%) that rated ‘Unaffordable Housing’ as their most important problem. Consequently ‘Lack of availability of accommodation’ (16%) and ‘Overcrowding’ (13%) had lower a percentage of responses that rated them as their most important problem from the total population.

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The results for the Non-Muslim interviewees also rated ‘Unaffordable Housing’ (44%) as their most important problem although at a lower percentage than the Muslim Interviewees. Interestingly ‘Lack of availability of accommodation’ (26%) and ‘Overcrowding’ (21%) had a higher percentage of responses than those within the Muslim interviewees. 5. ISLAM

The ‘Negative picture of Islam/Muslims portrayed by mainstream media’ was overwhelmingly seen as the major problem by Muslims with a response of 57%. ‘Anti-terror legislations and their affects on Muslim communities’ (13%) and ‘British Foreign policy and its impact on Muslims in Britain’ (8%) were also key concerns for those surveyed.

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The ‘Lack of responsiveness/awareness on the part of Imams with regard to problems faced’ (6%) and ‘Islamophobia’ (5%) also polled favourably. 6. SOCIAL AND ECONOMIC

In the total sample within this category, Lack of mutual respect and tolerance polled the strongest with 24% and Drug abuse and gang culture closely behind with 23%. Racism in the community and institutions and violent youth crimes polled equally with 16% each. The data reveals a stark contrast in the lack of recreational facilities between Muslims and non Muslims and may indicate the differences in cultural attitudes towards recreation and activities such as sport and fitness which would impact on health and obesity issues and youth and gang culture. Lack of mutual respect and tolerance was the strongest concern throughout the category and points towards issues in anti social behaviour and prejudice.

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Within the Muslim sub category presented equal responses at 21% for Racism in the community and institutions, Lack of mutual respect and tolerance, Drug abuse and gang culture and Violent youth crimes while lack of recreational facilities polled lowest at 1%

Non- Muslims considered Lack of mutual respect and tolerance to be the biggest problem at 31% closely followed by concerns about Drug abuse and gang culture at 26%. Lack of recreational facilities was presented as the third highest problem within this sub group at 20%.  

 

   

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Glossary of terms  Akhira

Hereafter

Alimah

Female scholar

Al-Mudarabah

Al-Mudarabah is a business consisting of a capital partner and a body or effort partner. The capital partner(s) provides the initial start up money for the business and is liable for all the business debts. He does not contribute any effort to the business. The body partner provides his/her effort only but no capital. He is not liable for the business debts.

Al- Mufassal

Last section of the Qur’an whose verses contain detailed descriptions of Paradise and Hellfire.

Bai’

Trade

Falah

Success

Halal

Permissible

Haram

Forbidden

Hifz

Memorisation of Qur’an

‘ilm

Knowledge

Imam

Leader of the congregational prayer

Khamr

Literally wine but refers to all intoxicants

Khutbah

Sermon

Kulliye

Kulliye is an Ottomanized Arabic word that means comprehensive, complete, or all-inclusive.

Jannah

Paradise

Jama'at Group

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Maal

Wealth

Maalillah

Property of Allah

Madrassa

Islamic school

Riba

Usury or interest

Rizk

Provision

Sabr Patience or perseverance

Sadaqa

Charity

Shariah

Islamic law

Tafseer

Explanation of the Qur’an

Taqwa

God Consciousness

Ummah

Nation

Wudhu

Ablution. Ritual washing Muslims undertake before performing their prayer.

Zakat Obligatory charity paid once per year on those who reach a minimum level of wealth (nisab).

 

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Noor Ul Islam Think Tank