Could getting your dream job be bad for you? Is there a way that losing a loved one could be a blessing in disguise? Each and every event in our life is a test from Allah. This session will explore a world view based on God consciousness, and what we can do to make everything in our life an opportunity to draw nearer to our Lord.

Part of my duties as an Ambassador of Sri Lanka take me to Spain and I am acutely aware that the parliamentary party, which was the preeminent representative of militant Basque nationalism, Herri Batasuna, was banned by Spain, which I admire as a liberal society.

The equivalent would be the Tamil National Alliance (TNA) in Sri Lanka, which quite correctly is not proscribed. Not only is it not proscribed, but it has also participated in elections and those elections were held fairly swiftly after the end of the war. There were two rounds of elections – national parliamentary elections and municipal or local authority elections – and they have gone very well. In fact, the ruling coalition lost despite a heavy military presence in those areas. So you have the reopening of democratic space and the re-enfranchisement of the Tamil people in those areas. And they have, perhaps perfectly naturally, opted for the TNA which is really the main representative of Tamil nationalism in Sri Lanka. There is also a process of dialogue with the Government of Sri Lanka. However, that process has proved to be fretful and fraught. One of the reasons could be that the TNA, perhaps under the gun, was perceived as a fellow traveller of the Tigers and has so far chosen not to make any kind of self-criticism or an opened criticism of the Liberation Tigers of Tamil Eelam (LTTTE). So just two years after the war, there is a hangover of memory and the atmosphere is really problematic. But there is at least an effort at dialogue, although it has not produced any kind of speedy progress. But the TNA is in Parliament and that is important. Elections have been held.

I ask you to bear in mind that we have many voices from Asian friends, gently urging and nudging us in the direction of ethnic reconciliation through reform, and I do not see this as a negative factor. However, on the issue of sovereignty and on the related issue of an international inquiry into the conduct of the war there are no pressures at all from any part of Asia. So I think Dr. Henry Kissinger was correct when, in his last book on China, he makes the point that though Westphalian sovereignty is no longer a touchstone in Europe, you have an almost classically Westphalian notion of sovereignty in Asia including Eurasia, from Russia onwards, and among Brazil, Russia, India, China and South Africa (BRICS), as well as in the global South as a whole.

I look at the issue of accountability primarily as a political scientist and from a comparative politics point of view. I am struck by the fact that what I consider to be an exemplary progressive democracy, Brazil, headed by Dilma Rousseff – who was herself a guerrilla and a political prisoner, tortured by the military junta – has only recently instituted a commission of inquiry into the conduct of the military junta from 1964 to 1988. In Argentina, we have known for a long time of the notorious torturer and executioner, the so-called Angel of Death and naval captain Astiz. And Astiz has been sentenced only now for the crimes that he has committed from 1976 to 1979. I could go on. When I look at Bangladesh, there is a commission of inquiry into the atrocities committed in 1971, four decades ago. And there are many societies which have moved from conflict to post-conflict society, and from authoritarian regimes to democracies, who have deliberately chosen not to open up the issue of accountability until a new generation and a new mentality has been formed.

In Sri Lanka you have a widely popular army, popular because it put an end to 30 years of suicide bombers. I really do not think that any democratically elected government is going to risk being the first in the world to open up the military to an international inquiry on the successful conclusion which is considered, by most of the citizenry, to be a liberation from terrorism. So I do believe that accountability is important. But I also do believe that universality works through the particular. And the particular which I refer to in South Asia is the stage of political development and the need to ensure that stability and democracy is not jeopardised, because democracy is always fragile. So I do believe that every society, as part of its sovereign right, decides on when it will confront certain issues of collective trauma and how. And I believe Sri Lanka is no different from these other societies.

Does Sri Lanka subscribe to universality of values? Yes but I will be honest enough to say that there is a problem. There are some of us who really adhere to belief in universality. Formally, the Sri Lankan state did, because it had signed up to so many conventions and was an active part of the UN system. But there is an ideological struggle going on as in every society. Societies in economic crisis have always this tendency to turn inwards, outwards and so on. So there are those who would say that universal values are just a disguise for the West and that societies need their own values.

The most important thing is that we are human beings; therefore, on deriving from the universality of the human condition, there are universal values which are the highest values. But we must be realistic enough to understand that there is unevenness. In the theoretical sense, we have to be aware of two major errors. One error is to deny universality and regard instead regional or local parochial cultural values as higher. This is an ongoing battle in my society. And another error is the lack of understanding that universality itself develops unevenly.

Ideally, one day, if the United Nations itself were made more democratic and representative, with more power to the General Assembly and more representation at the Security Council, then perhaps this would be easier to resolve. The debate usually polarizes between those who say no to national sovereignty and no to individual rights and those who say yes to national sovereignty and that individual rights are obsolete. But we return to the original Declaration of the Rights of Man and of the Citizen, Article 3 states that “all sovereignty flows from the nation.” So there you have almost a perfect synthesis and equilibrium of the rights of the citizens and the sovereignty of the nation. And we have lost that, theoretically and in practice. Can a citizenry exist without its constitution as a nation?

Why is a war with Iran beginning to feel like a foregone conclusion?

It has been a mere matter of weeks since America’s ostensible military “withdrawal” from Iraq, and yet talk of a new middle-eastern war seems to be growing in intensity. The ominous spectre of 2003 lingers, and the benefit of hindsight is overlooked.

The latest event of note involves the EU’s decision to adopt sanctions against Iran’s oil industry – a move that, according to an Iranian government spokesperson, will “definitely” result in the closure of the strategic Strait of Hormuz, through which an estimatnyed one-fifth of the world’s oil flows.

The trouble with this scenario is that if Iran does carry out its response (and you can never be quite sure), it crosses a “red line” publicly demarcated by US Defence Secretary Leon Panetta. This dramatically increases the prospect of military action by the US – with subsequent Iranian retaliation – and open warfare.

While the threat of Iran’s nuclear capacity is being talked up, the possibility, or even legality, of constructive diplomatic American discourse may be strangled by an unhelpful proposed legislation that has already been passed by the House of Representatives. The “Iran Threat Reduction Act” would effectively criminalise negotiations with Iran by any member of the American government, except in highly restricted circumstances. Many commentators see this as an alarming move of intent, despite it not yet having passed the senate.

Elsewhere, establishment journals feature articles extolling the virtues of regime change, whilst the Republican party Presidential frontrunners, influential Washington think tank figures, and the conservative press evince a keen appetite for war.

With such a severe stance issuing from familiar quarters, it may be salutary to review the nature of the threat posed by Iran’s nuclear program. The centrepiece of the emerging casus belli is the mentioned International Atomic Energy Agency [IAEA] report, released in November last year; it concluded that Iran is moving toward nuclear weapons capability – but stopped short of stating that this is Tehran’s goal.

That may sound concerning, but even the IAEA report itself is suspect according to Robert Kelley, former Director of the agency. Quoted in The Guardian this week, and by Seymour Hersh in the New Yorker last year, Kelley described the report’s findings as “old news,” which led him to speculate, “why [is] this same stuff now considered ‘new information’ by the same reporters” who covered such conclusions during his tenure?

Kelley added that a very significant amount of the material referenced in the IAEA paper was drawn from “a single source: a laptop… allegedly supplied to the IAEA by a Western intelligence agency, whose provenance could not be established.”

As Hersh also reported, a change in tone from the IAEA over Iran’s nuclear program appears to have coincided with a change at the top of the organisation. The new head, Yukiya Amano, who replaced the cautious Muhammad ElBaradei, was described in a Wikileaks released US diplomatic memo as being “solidly in the U.S. court on every strategic decision, from high-level personnel appointments to the handling of Iran’s alleged nuclear weapons program.” With this in mind, Hersh’s public conclusion that the IAEA report was a “political document” is hardly a radical conclusion.

With military action, the benefits of even the most clinical strikes on Iran are not convincing. Assuming it were a given that Iran was intent on acquiring a nuclear device, an attack would probably only delay its development and dramatically increase hostility, as Defence Secretary Panetta himself conceded last year.

With the stakes being so high and so much doubt in so many key areas – as well as eight terrible years of Iraq as testament to the folly of unnecessary recourse to preventative war – why does a conflict with Tehran still appear so inevitable?

Image from: http://www.cbc.ca/news/background/iran/nuclearprogram.html 

She quietly slipped onto the train, and if our eyes hadn’t met, I wouldn’t have noticed the tears at all. They hung, in her eyes, waiting for any moment to pour forth. I glanced down at her feet and noticed they were bare, her slippers in her hands. In her arms was a baby, wrapped in a brilliant blue blanket; he didn’t make a sound. She began to come near the passengers whispering something, but her voice was drowned out by the tissue seller: ‘600 tissues for 2 pounds! 5 for ten!’ I had grown accustomed to that phrase, hearing it multiple times each day, and resting assured that if I ever needed tissues, they wouldn’t be too far away. The woman came close to my side of the train and shamefully looked at her used, worn out slippers and said, “Would anyone need this? Would anyone like to buy this from me?” Everyone nervously said no, not really understanding why they would buy used—old—slippers. A woman pulled out a few pounds and tried to give them to her out of charity. The woman refused to accept anything of the sort, even when it was placed in her sleeping baby’s arm. She gave it back, went to an empty place near the door and slouched, looking rather defeated.

The woman hung her head, as to not alert the other passengers of the tears that were beginning to pour down her face. A woman then approached her, kneeled down and whispered, “I’ll buy them from you.” The woman selling her slippers looked up hopefully. “Buy them right? You’ll buy them? Not charity, I’m not begging.” The other woman smiled and nodded, slipping a large bill into her hand, taking the slippers and walking away from the barefooted woman.

Immediately, a verse from the Qur’an began repeating over and over in my head, sparked by the scene I had just witnessed:

“[Charity is] for the poor who have been restricted for the cause of Allah, unable to move about in the land. An ignorant [person] would think them self-sufficient because of their ta`afuf (restraint), but you will know them by their [characteristic] sign. They do not ask people persistently [or at all]. And whatever you spend of good – indeed, Allah is Knowing of it.” [2:273]

I don’t know this woman’s story, what she needed the money for, or what she was going to do with it; but what I do know is that her eyes were filled with pain and her shoulders looked as if she had been carrying a heavy burden. I had read this verse many times before and listened to lectures about it but never did I feel the weight of this ayah (verse) until I saw it played out before my eyes.

Again, words began to repeat in my head, this time words from a hadeeth (record of the words of the Prophet ﷺ (peace be upon him):

Anas radi Allahu anhu (may Allah be pleased with him) reported that a person asked Rasul Allah (the Messenger of God) ﷺ, “Should I tie my camel and have tawakkul (trust in Allah for protection) or should I leave her untied and have tawakkul?” Rasul Allah ﷺ replied, “Tie her and have tawakkul.”

It would have been easy for this woman to just give up—to think that she had nothing to sell so there is no way she could make any money. But instead, she embodied this hadeeth. She took the very little she had, that was not worth much to the people on the train, placed her trust in God, and got more than she probably bargained for. As Allah subhanahu wa ta`ala (exalted is He) says in the Qur’an:

“[...] And whoever fears Allah – He will make for him a way out and will provide for him from where he does not expect. And whoever relies upon Allah – then He is sufficient for him. Indeed, Allah will accomplish His purpose. Allah is able to do all things.” [65:2-3]

A woman on the train, struggling to fix her own personal problem, left me with a handful of lessons, in the few minutes that I saw her. She had very little in her hands, but I could tell that her heart was more than full. It is from her that we can learn that Allah (swt) is the one that provides—in the amount that He wills, not the amount we expect. We can learn that even when we feel that we have very little to contribute to any situation—we should think again because Allah (swt) could cause this little amount to flourish beyond our expectations. And lastly, we can learn about ta`afuf in the ayah and the beauty that it brings fourth, for in this woman was an unexplainable beauty of the soul.

By Lubna Shaikh, Revival Arts

It’s important that we seek creative ways of imparting the knowledge of our deen.  We must help our children by keeping things relevant and relatable.  Here’s a simple project idea that we can use to cultivate and deepen our connection and love for the Prophet ﷺ (peace be upon him).  Let’s help our kids build a personal connection to their Prophet ﷺ by creating their own artwork about him.  This project is especially useful in this month of Rabi’ al-Awwal, as people remember and revere the birth and life of our beloved Prophet ﷺ in many different ways.

Below you will find the basic steps to creating this calligraphic collage.  Please do not feel limited by the instructions provided.  Use your creativity to adapt the project to different age groups, and to extend the project beyond what’s listed below.

Materials:

• glue (glue stick is best, but liquid glue works too)
• paper
• scissors
• magazines and/or newspapers
• cardboard or poster paper (optional)
• paint (optional)

Before you start:

Before starting this project it’s important to let the kids tell you about their Prophet ﷺ.  Ask them open ended questions, let them tell you what they know, and share their love for him.  It’s great to see how excited the kids get when they get to talk about the Prophet ﷺ. You can share some stories, poetry, or description of him with them as well.

1. Print out a image of the Prophet’s ﷺ name in calligraphy.  You can do a google search or use this example: http://www.clker.com/cliparts/3/a/5/a/1248399275887515453muhammed-pbuh.svg.med.png
2. Enlarge the print out and use it as your collage base, or use the print out as a guide for your child to practice their own calligraphy.  You can choose to do your own calligraphy on poster paper or cardboard.  Once you have the calligraphic image printed or drawn to the exact size that you want the collage, you’re ready to start!
3. Cut out the calligraphy with scissors (cut around the outline of the calligraphy so the background is no longer there).  Fold the head of the meem (the first letter of the Prophet’s name ﷺ) and make a small cut in the center so you can open it up and cut out the rest of the inside circle.  (You can choose not to cut out the image, and just work within the lines of calligraphy on the solid sheet)
4. If your calligraphy cutout is on cardboard or poster board, you may choose to paint a colored background.  Although it’s not necessary, especially if you plan to cover the entire base with words.
5. Go through magazines or newspapers and find any words that you feel tell you about the Prophet ﷺ.  Start cutting!  Clip out words, or even images of any size and collect them.
6. If you have enough words, start gluing some onto the calligraphy cut out.  You may want to glue larger words first, but it will work either way.  Don’t worry if the word goes off the edge of the cutout, just have fun gluing!
7. Keep cutting and pasting until you feel you’ve completed the collage.  The last step is to turn it over and cut off the excess magazine clippings that you see cross the edge of the base.
8. Turn it around and look at the wonderful piece you’ve created.  You can mount the calligraphy on a board, hang it on the wall, or even place it in a glass clip frame!  A beautiful work of art, and a timeless reminder of our beloved Prophet ﷺ.

Things to keep in mind:

With proper modifications, this project can be done with almost all age groups.  Some children may need help cutting, and pasting.  If you have children that cannot read, they can help clip out images, or glue the words.

For older children, you may have them discuss the different names of the Prophet ﷺ.  And maybe instead of doing a calligraphy with the name Muhammad ﷺ, they will feel they relate more to the name ‘Al ameen’ (or another of his names).  Make sure to leave it open ended so the children can use their creativity and imagination and really OWN the piece.

Be patient, and understand that art is about the process.  You may find your child choose a word that you don’t think is befitting.  DON’T immediately disregard it.  Find out what thought process lead your child to choose the word they did, and discuss it with them.   It’s a great learning experience, and most of all, your patience and care with them will show them that you are trying to emulate the Prophet ﷺ.

Take every moment as an opportunity for learning.  The end result of your work is a tangible piece, but the memories and experiences built are part of the process – not the product.  Use this project as a way to build connections, not only with our Prophet ﷺ but also with each other.

Part Two

The highly contested nature of Kashmir since the partition of the Indian subcontinent has invariably scarred the people of the region. Caught between the political machinations of competing nations, the right of Kashmiris to self-determination has been subordinated through a relentless occupation of the land by Indian military forces. Maligned in much of the mainstream Indian press, Kashmir has been marginalised as a region of ‘problematic’ and ongoing ‘issues’ of national integrity. Behind such discourse however, Kashmiris endure denial of their most basic human rights and freedoms.

A whole generation of young people has known nothing but occupation: curfews, extrajudicial killings, unmarked graves, torture, and the widespread rape of Kashmiri women. The people of Kashmir however, have not been silenced. Resisting the dehumanisation wrought upon them, they continue to demand their inalienable rights.

Ali, a 22-year-old final year college student from Pampore town, regularly comes out to throw stones during anti-government protests in his neighbourhood. During the summer unrest of 2010, seven people were killed in his town. One was a teenage boy from his locality who was shot in the spine with a bullet. The left side of his body was paralysed and after struggling for a year, he passed away a few months ago at only 17.  “Their family had to spend all their money on his treatment,” Ali says. “But they refused to take any aid from the state government.”

Stone throwing in Kashmir has become a symbolic act of resistance but Ali says now it is difficult to pelt stones at the government forces in their area, as police authorities have kept a strong network of informers in all the localities. In the warped environment of occupation, allegiances are constantly realigned; “Now even before we decide to pelt stones, the police come to know about it”. The authorities employ drug addicts to gather information about stone pelters, in return for allowing them to freely continue their trade. “No drug addict was arrested by the police last year and they were allowed to sell drugs to the stone pelters during the summer unrest. In return police asked them to gather information.” Although this has raised the profile of many of the boys who routinely protest against the occupation of Kashmir, Ali says he will not hesitate in throwing stones in the future.

In his locality, Ali says with a chuckle, there is a little boy who is nicknamed “Chota Geelani (little Geelani)”. A fourth grader, Chota Geelani is a fierce stone pelter. “He is the youngest of the three brothers and all of them come out together during protests. The kid takes part in every protest demonstration in our area and is always at the front of the crowd. His arm is very strong and he can pelt stones with precision.” Last year the little boy was once reprimanded by a police officer while he was pelting stones. The police officer released him saying he was too little to be arrested, however, the very next day, the little boy was again on the same street, pelting stones and shouting pro-freedom slogans. The daily strife and injustices leave a tragic impression on even the youngest in society.

The diverse range of stone throwers in the Kashmir Valley includes boys from all walks of life. Shabir Ahmad, a 27-year old from South Kashmir’s Shopian district comes from a business family and runs a small clothes store. Clean-shaven and sporting trendy jeans, Shabir is a passionate stone pelter. He talks passionately about the idea of Azadi (freedom) he grew up with in his small neighborhood, where seven people have lost their lives in the past two decades of conflict. When he is pelting stones during protests, his form of protest is equally an act of remembrance for his lost people.

In 2010, his clothing store was closed during most of the summer months. Accompanied by other young men from his locality, on strike days, he would come out near the main street close to his store, and pelt stones at the government forces.

“Shopian district is an economically sound area. Ninety percent of the boys who come out on the streets to pelt stones here are educated,” says Shabir. Shopian district observed strike continuously for 54 days in 2009, while protesting against the “rape and murder” of two women in the town. “No one died of food scarcity during that strike period. We are a self-sufficient people and we can even survive strikes for two years,” he remarks confidently, pointing to the close sense of communal unity even in the face of violent crackdowns.

During the summer unrest of 2010, Shabir’s town arranged 25 trucks full of aid material for the people of Srinagar city, suffering under the imposition of harsh curfews. Carrying aid material, goods, vegetables and fruits, the trucks travelled to Srinagar and the aid was distributed to the affected areas facing severe shortages. “I myself collected items from my home. People gave funds without hesitation,” he says. “Even small kids gave their pocket money.”

“India can’t fool the world for long now. Projecting us as an illiterate, misguided youth is a blatant lie,” says Shabir, confident that a Kashmir free from Indian troops and bunkers on the streets will one day come to pass. “Even if India makes golden roads for us and employs everyone here, we don’t want it,” he says emphatically. “We want Azadi (freedom), and nothing else.”

Shabir is proud of the fact that his family has also taken part in pro-freedom protests from time to time. “At times even my father, my mother and sister come out to join protests on the streets,” he says.

“Hindustan ko yahan say nikalna hai,” he says in Urdu. “We have to expel the Indian state from here.” Ask him about the government claims of “return of normalcy” and ‘‘peace’’ in the valley, and Shabir mocks the claims, in poetic Urdu:

“Har aandhi kay baed Khamoshe ate hai, aur har khamoshe kay baed aandi”
(Before every storm there is a lull, and every lull is followed by a storm).

*The names in this article have been changed to protect identities.

Read Part One here.

It is common for us to open the newspaper and find photos of soldiers that have been killed, children starving in Africa and of towns flattened – often through war. In an age where it seems that many young teenagers play ‘shoot ‘em up’ games, and scenes of violence are all over our screens, gory photos no longer possess the ability to shock us as they once did. I myself, whilst not actively seeking to watch violent films, am not easily shocked. Or at least I thought this was the case.

Last Friday, 27 January, was designated by the United Nations as the International Holocaust Memorial Day. The date marks the liberation of the largest Nazi camp, Auschwitz, in 1945 by the Soviet troops. I attended an event to mark this occasion held at King’s College London earlier in the week, with one of the speakers, Ruth Barnett, a holocaust survivor. Having never heard a survivor speak before, I decided to attend, not thinking for a moment about my expectations of the event except for whether or not I’d actually learn something new.

Rabbi Gavin Broder, University Jewish Chaplain for London, introduced the event and echoed the fact that many of us demand an answer to the “why” behind the holocaust. There isn’t one. All we can reflect upon is that man is endowed with choice, and what we make of that choice is up to every one of us. To be reminded of one’s choice in the midst of all hell is, I believe, extremely positive.

We were shown a brief video about the holocaust and it felt as if part of my spirit jumped ship, determined to drag through the words and photos shown to us. A tale of a metamorphosis; happy smiling people slowly deformed into stick like characters. The piles of dead bodies, others shoved into furnaces, with a backdrop of slow and sad violins, completely stunned me. They don’t show you these photos in school, but without these, how can one even start to comprehend the horror of this event? For a moment, I felt as if this was my family, and I understood why many Jewish people feel so passionately about this event. Sometimes words fail us, but pictures like these cannot lie. They are a reminder of what we are all capable of, and the choices we make. I tried my best not to cry, not wanting to appear naïve, but there would have been nothing childish about crying.

After this video, students from a range of faiths were invited to say a piece and then light a candle. As a Zoroastrian, I spoke about the prophet and the questions he had for Ahura Mazda. He asked why there was injustice and evil in the world; the response was that: “Mankind makes its choice, and, likewise, chooses the Best or Worst, in Thought, Word and Deed.” Students also commemorated others who were killed: gypsies, the disabled, blacks, as well as victims of more recent genocides. This was not just about the Jews – it was, and continues to be, about anyone who is deemed “unworthy”.

Ruth Barnett spoke next. She is an incredibly strong, sharp, and rather young-looking lady. She told us of her life as a child, how she was lucky enough to be on the kindertransport, how she had been moved from various foster homes and how this had affected her. However, it was a surprisingly positive conclusion. She explained how she had spent the last ten years or so visiting schools and other community groups, teaching children about the holocaust and how important it is that we do not forget our history. Beyond the expectations we have of a victim of such an atrocity, she actually tried to teach us that after the wounds have had time to heal, they should not deter you from doing great things.

Two key themes that ran throughout the evening were the importance of speaking out, and the ability to strive to live life fully. When we really assess the world that we live in, there are thousands of people without clean water or shelter, who face ongoing persecution. We have a duty to speak out for them, if only because at the end, there will be no one left to speak out for us. Moreover, taking life for granted is a mistake – but again, this is down to the choices we make.

I was truly honoured to attend and take part in this commemoration, something I chose to do. You, too, must make a choice in paying respect to the world that you live in, and question whether events are acceptable to yourself, your family and your community.

Hajj: Journey to the heart of Islam

Last week the British Museum opened the doors of its new exhibition “Hajj Journey to the Heart of Islam” to the public. Of course, some glaring questions came to mind prior to visiting the exhibition. How could anyone curate an exhibition focusing on a religious ritual – and, really, what’s the point?

Observing a ritual and being part of it are two completely distinct experiences. Although we might be able to speculate, analyse and interpret the meaning of rituals, we cannot grasp their significance to believers unless we experience them ourselves. And a museum is hardly an ideal setting for understanding a grand, cultural and religious phenomenon such as the Hajj.

By their very nature, museums set things apart and create a glaring detachment between the observer and the observed. Walking about an exhibition of ancient Egyptian artefacts, for example, inspires awe and wonderment rather than understanding, hardly granting an insight into the ancient civilisation on show. I’ve always felt that placing an object in a museum says more about the object’s significance to our own society, rather than the society which produced it.

Given that an exhibition of a religious ritual seemed so counter intuitive, I was pleasantly surprised by the innovative way in which the British Museum presented it. Venetia porter, the curator, explained that the exhibition was arranged according to three themes; the pilgrim’s journey to Mecca, the pilgrim’s stay in the holy city, and the return home. Arranging items this way meant that each section of the exhibition was a true mishmash of the medieval and modern.

While this might sound awkward, I couldn’t think of a better way to showcase the Hajj. The Journey to Mecca and back in itself is part of the religious experience. The influence of this aspect of the Hajj cannot be stressed enough. For example, it is because of the Hajj that very soon after the rise of Islam, travel writings developed into such a great literary genre in the Muslim world. The exhibition effectively highlights this. We are often presented with an image of religious rituals as performances which remain overly convoluted and stagnant, never evolving with time.

The exhibition therefore, makes an important point: while the rituals and obligations of the Hajj remain unchanged since the Medieval period, the ways in which pilgrims experience this journey has changed dramatically. From Medieval compasses to colonial prayer guides and to present day road signs and airplanes, the Hajj has never ceased to evolve. The viewer grasps a sense of the Hajj as a dynamic phenomenon and not something rigid which belongs in history. In fact I only ever seem to hear about the Hajj from the popular media when a stampede takes place and tragedy is involved.

This layout of the exhibition was accompanied by an impressive use of sound which helped make the experience that much more intimate. Prior to entering the space, as you walk through a narrow corridor, the chanting of the Talbiyya is heard, this is part of the prayer which Muslims recite before setting out for the Hajj journey. Within the exhibition itself the Azhan (Muslim call to prayer) can be heard faintly in the distance. And finally, just before leaving the exhibition, there is a quiet little corner in place for people to sit and listen to British Muslims’ accounts of their own Hajj experiences. This clever use of sound which mirrors the journey and return from Mecca helps museum-goers understand the experience a little more.

The link between Britain and the Hajj is not only explored by these British Muslims. The exhibition is scattered with British experiences of Hajj from items which reveal how Thomas Cook was responsible for organising ships to Mecca in the colonial period, to letters written by the first ever British woman to perform the Hajj in the year 1933, Lady Evelyn Cobbold. This demonstrated just how involved Britain was with this seemingly distant and mysterious ritual.

Personal accounts such as these are found throughout the exhibition floor and yet another intriguing addition comes in the form of modern works of art such as Ahmed Mater’s ‘Magnetism’ and Idris Khan’s ‘Seven Times.’ The works highlight the ways in which the Hajj continues to influence discourse, collective imagination and creativity today.

The British Museum has also produced a fascinating publication on the Hajj. Written by some of the leading academics and writers on Islam such as Professor Hugh Kennedy, Karen Armstrong and Professor M.A.S Abdel Haleem, this publication is not to be easily dismissed. Not only does it discuss key aspects of the ritual which the exhibition may not touch on, such as the political significance of the Hajj, it also provides a reference to some of the fascinating objects on display, including Lady Cobbold’s letter to her grandson. The book and the glossy images are undoubtedly gorgeous. So, if for some incomprehensible reason you’re not interested in what the academics have to say, there’s always the aesthetics.

If you’re looking for an experience which helps approach the various aspects of the Hajj in a number interesting ways, this exhibition will surely not disappoint. But for actually knowing what the Hajj is or what it feels like, you’d probably be better off booking a flight to Saudi Arabia. Still, exploring the Hajj comes as a welcome addition to public discourse at a time when Islamic rituals are portrayed so negatively by the media. The British Museum should be commended for its efforts to generate cultural understanding.

Hajj: journey to the heart of Islam is open 26 January – 15 April 2012

Gallery

Photo Credits: Rukia Begum Exclusively for The Platform

Balancing Arabization Series: Part I | Part II | Part III | Part IV | Part V | Part VI

There is a big misunderstanding amongst much of our immigrant community here in the West. Sadly, this misunderstanding has been passed on to other Muslims and non-Muslims here, thus making it an accepted reality. This series—specifically this article—attempts to clear up this misunderstanding.

I was speaking with a sister who thinks that what I am preaching in the Mosque is against Arabic—which she believes is the language of Islam. She was talking about the fact that  our Mosque used to do the first half of the sermon in Arabic and then a translation in English. I told them that we should follow the majority opinion of our scholars in that we do a small intro in Arabic to fulfill the pillars of the sermon for those that believe sermons must be in Arabic and then only recite the scriptural references in Arabic with immediate translation. Other than that the general preaching should be in the language of the land we live in so that the people may benefit.

Another brother who has been here 20 years and is fluent in English defended the old way by saying that he prefers it that way because true preaching can only be in Arabic and the sermon in English just doesn’t move him the same way! I told him that his feeling is reflective of ethnocentrism which is comfortable for him as opposed to others.  The reality is that here in America there are many cultures of Muslims in our Mosques and the unifying language among them is English. This applies especially in the long run when future generations become the majority of American Muslims. Here is a previous juristic research we posted a couple years ago on the subject.

The community claimed that even if they don’t understand Arabic, having the sermon in Arabic will encourage them to learn the language! This idealist claim is completely unrealistic for the vast majority of Muslims. The purpose of the sermon is to disseminate spiritual guidance to the congregation. The one thing which strikes me as strange about both the juristic opinion as well as the cultural view against using English is that they are based on the idea that the Arabic language—outside of  scripture—is somehow holier or superior than any other language. The fact is that when an Arab Imam makes his sermon up—outside of scriptural or other quotes—it is fully his own making. What is being said is that the ideas in the Arabic sermon which came from his mind are somehow holier or more Islamic than the ideas of an Imam who delivers it in English or any other language. I lived in the Arab world for 5 years and I can easily confirm that I’ve heard many boring sermons with no substance in Arabic. These sermons could not begin to hold a candle to a sermon by say Imam Suhaib Webb, Zaid Shakir, Siraj Wahaj, Nouman Ali Khan etc  Most of the time I sought out prominent Imams and I benefitted greatly, as I would from any of our skilled orators here. The reason I benefitted was not the language; rather it was the substance, style, and meaning of the speech itself.

This is the same issue we spoke about in a previous article in this series related to supplicating in prostration in salat ( ritual prayers) . Much to our surprise, the majority of our scholars understood this point in that according to a hadith (record of the words of the Prophet ﷺ, peace be upon him) they permitted the Arab to supplicate in his language freely from his own heart (which often comes out in a far from Qur’anic colloquial dialect). So the majority position of our scholars is that the supplication of a non-Arab in his or her own language is also perfectly acceptable. The logic being that this supplication is not a revelation; rather it is of their own making. I myself am a certified master of the Arabic language and am deeply intrigued by its beauty and ability to articulate eloquent meaning in such brevity. That being said, God has revealed scripture in many languages and they were all equally divine in nature.

Many brothers from the subcontinent have told me that they were taught by their family and even their Imams to respect Arab people simply because they know/speak the language of the Qur’an/Sunnah (tradition of the Prophet ﷺ). One response to this claim is that their knowledge of the Qur’an, (albeit  vastly more than non-Arabs) is not nearly as good as the knowledge of the common companion of the Prophet ﷺ. Secondly, what they speak is even farther from Qur’anic Arabic. So the justification has some issues from the get-go.

Recently, I was visiting one of my original mentors and he started talking to my 5-year-old son in Arabic. The brother was upset that my son doesn’t speak conversational Arabic. I told him that if he asked him about theological concepts and phrases, by the grace of God, he will find him more advanced than the average 5-year-old Muslim regardless of their cultural background.  He then responded in dismay and commanded me to teach him to be fluent in Arabic! I said—with all due respect sheikh—my son is an American and will live here for the rest of his life. If my son expresses a desire to become a scholar of Islamic sciences then at that time I will begin a comprehensive training, starting with the Arabic language, as that is the key to such a field of expertise. Other than that, we are raising him to be a devout Muslim of the highest level of piety and God-consciousness. Islam is a universal message that can be completely understood and practiced in any language. We teach him about Arabic concepts as we study and recite the Qur’an to give him reference, but other than that we don’t see fluency in Arabic as a priority. He paused for a minute and then said that the Arabic language comes with a depth of Islamic culture imbedded in it. I then reminded him that Arabs are just like any other people. They have atheists, Christians, Jews, etc. They have murderers, thieves, fornicators, liars, etc. This is throughout their history, and their fluency in Arabic did not save them from that. For those who have read the work of many great poets during the Ummayad and Abbaside Caliphates, they can see that many wrote of their love for intoxication and pedophilia.

The Qur’an tells mankind how to be the best believer:

“Dear Mankind, I have created you all from a male and female. I made you into different tribes and nations so that you may get to know each other. Indeed the most noble among you are the most pious. Indeed God is Omniscient and Fully Aware.  ” (Qur’an, 49:13)

Notice He is talking to all of mankind and mentioning that they are all of many different languages and cultures. He then made the criterion that it is the most pious who are the best among them. The Prophet ﷺ was very aware of ethnocentrism and that Islam will be a universal message that will reach the corners of the Earth. For this reason, in his farewell pilgrimage months before he passed, he made it very clear, preaching to thousands of believers, “There is no precedence of an Arab over a non-Arab […]” 

On more than one occasion, I have experienced this ethnocentrism from Arabs blatantly or indirectly accusing non-Arab Muslims of somehow being beneath them or having a lesser understanding of Islam than them. The fact is that I have met many non-Arabic speaking Muslims whose understanding and practice of Islam are higher than many practicing Arab Muslims I know.

Even when it comes to the Qur’an we often misrepresent the reality. I myself used to repeat the claim that much of the meaning of the Qur’an is lost in translation, thus negating a comprehensive understanding of Islam to non-Arabs. The truth is that the only literal word of God is the Arabic Qur’an which has been divinely preserved for our nation as a pure resource for true guidance in our lives. I would say—with all due respect—that if you are using any of the older English translations of the Qur’an it will not necessarily lose meaning, but because of the way it was translated it doesn’t get across the meanings very well and thus seemingly looses Qur’anic meaning. Let’s remember that English translations are barely a century old. It is undoubtedly a developing science. When reading M.A.S. Abdel-Haleem’s or better yet Yahiya Emerick’s translations, for example, you will get a much more comprehensive grasp of all of the meanings found in the Qur’an. You might have a long explanation for some words and phrases and it might not sound as poetic, but language is language and meanings are universal. That doesn’t make the translations an exact English replica of the infallible Holy Qur’an though. Rather, they are the best human works at translating the meanings of the Qur’an to English and are subject to human flaw just as is an Arab’s understanding or interpretation of the Arabic itself.

In conclusion we need to balance the Arabization of Islam in that we maintain a comprehensive understanding and expression of Islam as it relates to our culture and language here in the states. At the same time, we realize that the scholarly understanding of Islam can only be attained through mastering Arabic and learning from scholars who represent the 14-century-old tradition of Islamic scholarship. Arabic is not the language of Islam, rather it is the final language in which Islam was revealed and preserved. If we were to say that Arabic is the language of Islam then we would be saying the great Noah, Abraham, Moses and Jesus were not true Muslims since they didn’t speak or know Arabic! No Muslim is better or more authentic than another except by piety and God-consciousness.

* The detailed differences in application of Islamic Law from culture to culture i.e. Arab to American will—God willing—be researched in a future article as I’m sure some of you thought this would be the subject matter of this article.

Challenging the Populist Status Quo

Ireland is known by many  as the home of the craic, the blarney and roguish poets, and while even the most ardent Irishman would entertain the idea of wearing a leprechaun hat on Saint Patrick’s Day, the Emerald Isle is much more than the stereotypes associated with the Celtic partyland of popular culture. Nor does the true Ireland conform to the darker side of its typecasting, as a shadowy land of drunks, violent men in balaclavas, and a culture based upon the currency of potatoes, sheep and oppressive religious figures.

In order to understand the real Ireland, one must first appreciate the reasons behind the labelling and acknowledge the factual elements within, before proceeding to unravel the complexities surrounding Irish culture and history. Only then will the disseminated pieces allow for a proper reconstruction.

But there is a hindrance, and not only from the outside world.

In the northeast corner of the island, 30 years of troubles have cast Northern Ireland as an unstable hellhole of political dogma and hard social division. Suspicion and tension still preside on both sides of the debate, while an overwhelming number of unaffiliated parties resolutely focus on the isolated disparity. And this exists regardless of the fact that things have greatly improved since the dark days of the 1970s and 80s. What remains is a tragic lack of a single voice, where sporadic terrorist attacks putrefy within the void.

By contrast, the prevailing consciousness outside the island is one of misapprehension manifested in slurs and an approach that some argue flirts with racism in an all too acceptable fashion. ‘Paddy’ has become a name synonymous with idiotic buffoonery, the ancient symbolism of the shamrock desecrated, and the history of the island projected through the veil of conquest. The problem is that it is neither localised nor restricted to everyday social banter. In February 2010, the journalist and then Director of the Centre for Social Cohesion, Douglas Murray, posted a reactionary, and some argued anti-Irish opinion piece, in the Daily Telegraph blog that prompted readers to post derogatory jokes in response.

Across the Atlantic, New York Mayor Michael Bloomberg came under criticism for his alcohol-centred treatment of Saint Patrick’s Day, while in July 2011, London’s Deputy Mayor for Equalities, Richard Barnes, when discussing the cost of redesigning Euston Station, queried, ‘are they like most Irish builders, saying that it’s going to be “roughly that”?’

In 2006, The Irish Times criticised the prison newspaper, Inside Times, for printing a series of anti-Irish jokes in two consecutive editions, despite complaints being made.

The most damning example were the views expressed in the Guardian by Julie Burchill, who linked the Irish to fascism and child abuse, while commenting on the supposed ‘almost compulsory child molestation by the national church, total discrimination against women who wish to be priests, aiding and abetting Herr Hitler in his hour of need and outlawing abortion and divorce.’

This is not to say that the Irish are unable to laugh at themselves, but the humour such as that popularised by ‘Father Ted’ and ‘Give My Head Peace’ must be properly understood; it is dark comedy that exists  as an intelligent response to detractors and so must be viewed with that in mind.

In the light of this climate, it is time to challenge the misconceptions. Broken down into its basic, but by no means comprehensive components, modern Ireland can be presented in three distinct, but closely related personalities: the independent and progressive Eurozone of the Republic; the closely guarded, but highly colourful North, forever uncertain of its prescribed Westminster governance; and the shared history of scholarly prowess, accomplished artistry and globally celebrated hospitality. To an outside mind, therefore, Ireland is a complex affair and one which understandably lends itself to the simplifying process of caricature. The resulting impression of Ireland, once the balance is struck, is a land of joviality undermined by internal dispute, and due to its restrained global presence, one that can be affectionately patronised.

And herein lies the problem; the uneasy relationship behind Ireland, the Industry and Ireland the Island.

Ireland the Industry is the cartoon of Ireland, embodied in the palatable, plastic Paddy with his slow-poured Guinness, wooden pipe and flat cap. He is a jolly figure, whose friendliness is interpreted as idiocy, and his regional focus as charmingly backward. Such is the force of this prescription that Ireland has been reduced to making an industry out of the caricature, a desperate measure for a desperate situation. But this must not be interpreted as acceptance, for the pragmatist is not unfamiliar with the realist.

Ireland the Island is the proud, but brow-beaten, alter-ego of Ireland the Industry. It realises the issues that have cloaked its counterpart, and constantly battles with the problems involved. It understands that it cannot change the populist perspective of Ireland, but rather wishes to inform outsiders, and invites them to experience the real Ireland. The vibrant revival of the Irish language and celebration of Irish music, dance and arts in all forms should be acknowledged as they are things that, in theory, should be championed across the four provinces. This camp also celebrates positive treatments of the island, pointing to events such as the visit of Queen Elizabeth II in 2011, the fine historical and social commentary on the island, and the increasing efforts to effectively console the North, rebuilding relations between the communities through a celebration of cultural assets they hold as part of a common heritage as people of this island.

This article does not wish to advocate external censorship or excessive political correctness, but to consider whether the concept of plastic paddies and bar brawls is as true a reflection of Ireland, just as the painting of other nationalities by their prescribed stereotypes. Instead, consider this an invitation for both inhabitants of the island and outsiders alike to reconsider Ireland without the lazy cloak of prejudice, and to form a sustainable and fair impression of Ireland that future generations can be proud of.

In this video, Imam Suhaib Webb answers the question, “How Can Islam Benefit Society?”

As a virtual mosque, we strive to provide a safe space for learning and discussion. We would like to invite our readers to join this process. Everyone has a reflection to share, expertise on a specific topic, or a new idea. We hope, by opening up submissions from guest authors, that we can highlight the work of new, talented writers in our virtual community. If you feel like you have something you can contribute, submit a piece!

Send your piece to submissions[at]suhaibwebb[dot]com. We evaluate each article and select it for publishing based on writing quality, content, and whether it fits the vision of the website (as found here.) Articles will be published under guest author status. Content must be original (i.e. not published elsewhere). We do not cross-post with other websites, with few exceptions.

UPDATE: Due to the large volume of submissions, here are some guidelines that will make the selection process faster. Please:

1. Try to keep your article between 500-700 words. We will accept longer pieces, but we take length into consideration.
2. Include a brief bio for yourself when submitting the piece.
3. Answer these questions in your email:
• Has this been published elsewhere?
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• If you utilized any resources/references for your piece, have they all been properly cited?

By Ehab Hassan

“I’m sorry; we’ve decided to go with someone else. We’ll be sure to keep your resume on file for a year in case something else comes up.“

I’ve been to plenty of job interviews. I’ve applied to more places than I can count since I finished my undergrad and interviewed at more places than I can remember. I definitely did not land every job I interviewed for. No matter how great or horrific my interviews went though, I learned something from them. I’ve also interviewed my fair share of people and talked to other managers in the process about what we’re looking for and what we’re not. These are simply some of my thoughts, based on my experience as both an interviewer and an interviewee. I hope that my advice will help you find something that you love, make you successful, and allow our ummah (community) to prosper insha’Allah (God willing).

1. Make Istikharah Before the Interview

You can pray istikharah (prayer for guidance) after the interview as well, but doing it before accomplishes several things. One, it gives you comfort that the outcome is from Allah subhanahu wa ta`ala (exalted is He). You remember that your potential employer is not your provider. Two, it calms you down. You realize that if it is good for you, you will get it, and if not, you won’t. So don’t sweat it! Just make du`a’ (supplication) for whatever is best.

2. Top 5 Things I Want Them to Know About Me

Come up with a list of 5 things about yourself that would make them want to hire you. This can be some big accomplishment you have had, something you studied on the side, a problem you solved, or an example of teamwork or leadership. Work those 5 things into the interview wherever you can. Make sure you do not walk away from the interview wishing that they knew something about you that you just didn’t get a chance to say. There will be opportunities to work them in, so don’t let them pass by.

3. Smart Points

Come up with a list of 5 “smart points”. These are intelligent things that you can say about your field (your area of expertise and the field that you are interviewing for). These are points that will make the interviewer realize that you have background in that area and probably have a solid understanding in your field as well. Know them well; practice them in front of a mirror if you need to. Make sure that you are able to use them during the interview. Unlike the list of things that you want them to know about you, not all smart points have to be used if they don’t seem appropriate. After seeing your resume, there are many cases in which the employer is no longer wondering whether or not you are familiar with the subject. Instead, they just want to know that you’re a good match for the company. You’ll know this when they stay clear from the technical/field related questions. If they do this, do not press it too much, and don’t try to direct the interview in the direction that you want. If not, make sure you insert your smart points wherever possible.

4. Have Questions for Them

Ask questions throughout the interview if appropriate. In addition, have at least two or three questions ready at the end of the interview. They will ask you if you have any questions for them. Never say no. You can even use the opportunity to find out more about the interviewer. Make them sell you the company! The interview goes both ways. Come up with your questions ahead of time. You can even write them down, bring them with you, and read them right off the paper if you need to (but they must be very good if you do). Some sample questions could be:

• What is the biggest challenge you think I would face with this position?
• Why do you feel that I may be a good match for this position? (Again, have them sell the company/position to you)
• Describe a typical day for me if I were to take this position.
• What is your favorite part about your job?
• What is the single most important skill you think I will need for this position?

5. Review Typical Interview Questions

A lot of the interview questions that are asked are somewhat standard. Be ready to answer them. They can be found online and may be repeated throughout your different interviews. There are many questions that you can be sure you will be asked: why do you want this job, tell us about yourself, what is your greatest strength, what is your greatest weakness, etc. And by the way, when they ask for your greatest weakness, do not say that you’re too hard of a worker or something obnoxious like that. You’ll read tips online that will tell you to think of your strength and manipulate it to sound as if that’s your weakness so they think you’re amazing. When people answer me like this, I don’t think, “Wow, this person is really that great.” Instead, I think, “Wow, this person doesn’t even know in what areas they can improve.”

6. Know About the Company

Before you go, read up about the company. Know what they do, their goals, their achievements, their culture. Be prepared to display your knowledge of the company during the interview. This goes a long way in showing that you are really interested in them, and that you’re not just hoping to land any job that comes along.

7. Dress for Success

This is obvious and goes without saying. Dress professionally. Get a haircut if you need one. Shower, smell nice (guys), and make sure your shoes are nice and clean. Sisters, do not sacrifice your Islamic morals for the interview. Wear your hijab right and be modest. You’re not going to win a job by sliding your hijab back a few inches. Also, if you need to, you can carry your cell phone in your pocket, but make sure the ringer is off. I’ve had an interview take a turn for the worse because the person I was interviewing forgot to turn his ringer off, and a very strange ring-tone went off which gave us a completely different impression of the professional person we thought we were interviewing. Don’t take the chance.

8. Islamic Etiquette

Before you go, determine if you will shake hands with the opposite gender. Regardless of your decision, be both confident and polite. Have a general idea of how you will respond if you will not shake their hand. A short, concise, answer should do the trick. Also, consider that you may be put in a position where they want to interview you behind a closed door, with no windows into the room, with one person from the opposite gender (khalwa). You can politely ask that the door be left slightly open.

9. Bring Copies of Your Resume

There isn’t much you need to bring to your interview: some copies of your resume (five should be enough unless you know you need more), a pen, and something to write on. Don’t come in with more than that. Don’t bring your own drink or cup of coffee, snacks, or anything additional. It can be a turn-off.

10. Be On Time

Be on time or else you pretty much automatically don’t get the job. This is the professional world. 9:30 means 9:30. Not 9:33. Also, don’t try to impress them by showing up 45 minutes early. When someone shows up half an hour early, I don’t think that the person is punctual. Instead, I think that that person has no respect for my time. I’m at work, I have things to do, I have other meetings, and a schedule. When someone shows up half an hour early, I have to drop what I’m doing and rearrange my entire day because of it. Get there a half an hour early– but sit in the car, go over your smart points and the things you want them to know about you. Make some du`a’. Just don’t check in with the receptionist (or interviewer) until 5 minutes prior to your interview time.

11. Answer Questions Thoroughly

Do not give one word, yes and no answers. Answer thoroughly. They are asking questions hoping to hold a conversation with you. Whenever possible, tell them a story about yourself – tell them heroic stories of great things you’ve done on the job or a project. They’ll be sure to remember you if you do. Tell them about a problem you solved or method that you improved at your last job or school project. Answer questions completely and enthusiastically. Show them that you can hold a conversation. Use the STAR method when answering questions – Situation (setting the scene), Task (specifics of what’s required), Action (what you did), Result (what happened). Answering in a results-oriented way is critical. You can find some good examples online by doing a Google search on the STAR Method.

12. Be Light-Hearted

Part of the interview process is the employer finding out if you would be a good match for the company. They want someone who is personable, can get along with other employees, and is good for the overall culture. You have those few short hours to prove that you’re that person. It’s OK to crack a joke or laugh at something. Allow your good Muslim character to show.

13. The Muslim Constraints

Of course you will have to take a long break for Jummah (Friday) Prayer. You will need to slip out for 5 minutes to pray Duhr and Asr. You’re going to get the bathroom sink wet once or twice a day making wudu (ablution). Your schedule may need to change slightly during Ramadan. However, there is absolutely no reason you need to mention any of that right off the bat. Most of these will not affect anything at work any more than someone slipping out for a cigarette a couple times a day. The only thing probably worth mentioning is your slightly longer lunch break on Fridays for Jummah Prayer. And don’t even mention that until they make you an offer. And don’t make it a bigger deal than it is.

14. Be Confident in Yourself

Again, this goes with the tip of knowing that Allah (swt) is your provider. This employer is not your provider. So know that they need you just as much as you need them. Be humble, but confident, just like the character of the Prophet Muhammad ﷺ (peace be upon him). Don’t wait for approval in the interviewer’s face because it may not come. Speak clearly, don’t say anything negative (no matter how horrible your last boss was), don’t be nervous, and sit up straight. We once did not make someone an offer because of the way he disrespectfully slouched throughout the entire interview. We decided that he was not someone that we could put in front of our clients.

15. Express Interest

No matter how the interview goes, do not show that you may not be interested in the position. After the interview, follow up with an email thanking them for the opportunity to interview with them and learn about their company. Only after they actually make you an offer should you give some thought about whether or not it’s something you want. Don’t make an early decision that you might regret.

As an Iraqi whose parents left their home and sacrificed much so that I could have a better life, I have always been hardworking and motivated. I’ve always felt lucky for the opportunities I’ve been given having been born in the UK as opposed to Iraq.

In school I always excelled in mathematics and art. It may sound like a strange combination but for me mathematics is very creative; you start with a problem that seems impossible to tackle, then you take all the information around it, shuffle it about until it looks pretty, and you finally get to a solution. I managed to adapt these skills into the business world where you constantly need to be able to deal with unfamiliar problems. It’s a rough road!

I reached a point when I knew it was time. Time to really focus on something before getting tied up with a family and life in general. I wanted to start my own business since I love working and am constantly thinking of ideas. It even keeps me up at night! It didn’t make sense to waste all that energy and effort on someone else’s company.

The idea for my business, Arganic, came about when a family friend was raving about argan oil and mentioned she couldn’t find it in the UK.  I looked it up and found it very intriguing. I had to find out more about this ‘liquid gold of Morocco’.  I called a few friends out there and arranged my first trip. It was love at first taste! The nutty oil was delicious and the story behind it even better. The argan tree grows in the South West of Morocco only and can be found nowhere else in the world.  It takes approximately 15 hours and 30kg of fruit to produce just one litre. The process involves handwork and techniques that have been passed down among the Berber people for generations. It gets even better because the production of the oil provides jobs for poor and uneducated women; it gives them a chance at independence.

So how to start? There I was, young and inexperienced in business, only going by the fact that I knew I was on to a great idea and I was willing to work hard. I came across the Portobello Business Centre and they put me through to a business advisor. While I was carried away writing my recipe book, he brought me back to reality and showed me where to start. I had to get the tedious legal issues out of the way and check that I was indeed allowed to bring the product into the country. We met about once a month and each time we set new milestones. It’s amazing how many free services there are available in the UK; business related events, courses, and seminars. I made the most of them. The trick is to come up with a plan and then break it down into small tasks. I’d aim to get one ‘big’ thing done each week.  I also worked part-time at the beginning to pay for my start-up costs.

Arganic currently supply argan oil to small independent delis, restaurants, and we also supply our raw untoasted argan oil to the cosmetic industry, where it is used for its anti-ageing and conditioning properties. We have a recipe book in the pipeline and will eventually expand our range of products to some unique and exciting cooking treats.

My top tips for a young person thinking about starting a business:

1.    Impossible is nothing - You just need to look around you to realise that.

2.    Take advantage of the free services available in the UK - You’d be silly not to. In London I recommend organisations like the Portobello Business Centre or equivalent in your area. Also the British Library has a business centre and run lots of free seminars.

3.    Listen as well as ignore - Listen to the people you look up to and those who have achieved their own success. Experience is priceless and as a young entrepreneur you need to make sure you learn from them. On the flipside there will be people not on your wavelength, intimidated by your courage, or dwelling in their own failure. These people will keep telling you to get a ‘proper’ job or say things like, you need to gain years of experience working for someone first, or you need an unlimited supply of money to start. Go with your gut instinct and if you feel you are on to something good ignore, ignore, ignore!

4.    Get a part-time job – Unless you have access to a wad of cash. It also keeps you from moping around at the beginning.

5.    It’s all about networking - Attend events, mingle with people in your industry, and have an elevator pitch. Knowing the right person can help things move on much quicker. Also keeping yourself around fellow entrepreneurs on a regular basis will keep you motivated and remind you why you are doing what you are doing.

6.    Protect your ideas - Check that your business name is not already someone else’s trademark, and make sure to protect your company by getting one. The Intellectual Property Office and British Library IP Centre can offer advice on this.

7.    Tweet away – Twitter is a very useful tool for business once you get the hang of it. I have been given business tips by Levi Roots, and have managed to attract the attention of other big names like Jamie Oliver who currently follows Arganic’s Twitter profile.

8.    Know yourself - It takes a certain type of person to flourish as an entrepreneur. Make sure you are doing it for the right reasons. It is not as glamorous as it is often portrayed.

9.  Stop and enjoy - Someone once told me the best thing about being an entrepreneur is that ‘you get to choose which 16 hours a day to work’! It gets tough but you are allowed to take some time out once in a while and enjoy the journey; you must, otherwise what’s the point?

You also have to depend on yourself so your health and wellbeing is very important.

So far my Arganic journey has been exciting, daunting, fun, exhausting, with the highest of highs and the lowest of lows. It is pretty surreal watching ideas come to life.  We have a documentary and some other exciting things planned for 2012, and one thing is for sure – there is no going back!

Those with questions, or looking for advice based on Dana’s experience so far, can leave a comment below which she will endeavour to respond to. Dana has been nominated for the Best in Britain Start Up award at The Great Exhibition. If a “Great” has reached 100 votes by Wed 1 Feb it is automatically entered into the competition. She will also be speaking at The Future of Fashion Uncovered event held at at Westminster Reference Library on Thu 9 Feb, 6.00pm – 8.30pm. This event is free and open to all. To book a place, email: bip@westminster.gov.uk or telephone 020 7641 5250.