Dear Kobe: A Muslim Perspective

Kobe Bryant, a former basketball player for the Los Angeles Lakers, his daughter Gianna and seven others passed away earlier this week in a helicopter crash in Los Angeles. He was beloved by millions, and his name was known by millions more. For countless fans his death is a time for mourning, sadness and reflection. Eissa Dar takes a look at his life from the Muslim perspective, remembering a man who was bigger than basketball.

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What does it mean to fly?

To witness man personify greatness in his field, to enter legend within his lifetime? What does it mean to see a man so complete in his game, so flawless in his competition, an inspiration, the pinnacle of athleticism; what does it mean to be the absolute sportsman?

Kobe Bryant was more than just a man, he was an inspiration; an inspiration who had earned his reputation as the greatest. His success didn’t come without pain, sweat and tears. He worked tirelessly, constantly, consistently, every day to improve, to become better. Since being drafted into the NBA at 17, straight out of high school, he was always called “the next Michael Jordan”. At the end of his career, having played 20 seasons with the Los Angeles Lakers, Magic Johnson, another NBA legend, called him “the greatest to wear the purple and gold,” the home colours for the team. He exemplified excellence in everything that he did, consistently, effortlessly. And one of the greatest things he ever accomplished, was to be a good father, a “girl dad”.

He was a father to four daughters, and he loved being it. He would take his family to games and practices, always involving them in his career to never lose a minute with them. His daughter, Gianna, was to take up his mantle, being just 13 yet full of potential. It is this legacy that will be remembered, not just his legacy as the greatest to ever play the game, but as a complete father, who worked day in and day out to raise his family. But all things, no matter how beautiful, will transition into the next world.

His passing, the passing of his daughter and the passing of the seven others on that helicopter produced shock and confusion throughout the world. Disbelief poured in, and condolences were issued across the globe in every sphere of society. I, like many other Muslims, felt the same shock and sadness at his passing as millions around the world. But our confusion was different, the question arose, what does it mean to be Muslim and to mourn the death of someone who had not taken the testimony of faith?

It’s okay. It’s okay to feel the pain and sadness. It’s a natural part of the human condition to feel shocked at the unexpected. Death is a reality, and it will occur for everything, and we are built to emote, to feel for our fellow humans. I’m reminded of the tradition of the Prophet ‎ﷺ in which he stood for the funeral procession of a non-Muslim. When questioned he simply replied: “Was he not a soul?” The fact of the matter is that Kobe Bryant was an inspiration to millions, both inside and outside the sphere of basketball. I know for myself at least, that watching him play growing up was mesmerising. To see a man fly was amazing, my eyes glued to the screen, five seconds left on the clock, the final pull-up jumper and the swish of the net as the buzzer sounded. The electricity, the excitement, the hope that one day you’ll fly too.

To be a Muslim is to feel the empathy, to want good for people and to call them towards that same good. Yes, we have our belief and we are firm in it, but our job here on Earth is simply to spread that belief, with love, wisdom and compassion. That was the way of our Prophet ‎ﷺ in his calling, why would ours be any different? To feel respect for someone who has mastered his science is not wrong, to call him the greatest at his craft and to honour him for it doesn’t conflict with sound faith that every soul shall taste death {Q. 29:57}.

There is much to learn from the death of Kobe Bryant as a Muslim. The swiftness of death, the absoluteness of the final outcome and the fact that there is no hiding from it: “Death will overtake you no matter where you may be, even inside high towers {Q. 4:78}” We also learn to take hold of what time we have, and to look after it, to work hard to ensure that we all have good endings. There is also so much to learn from his life itself: his work ethic, his dedication, his efforts as a father of four daughters. These are all admirable qualities that are found within our own tradition. These are attributes that all of us should have in our daily lives. It is from the quality of a Muslim to seek excellence in everything that we do, and although Kobe Bryant was not a Muslim, his striving was honourable and inspirational and should serve as a reminder of just how hard we should all be working to pursue that excellence.

Kobe Bryant was truly the greatest basketball player of all time, and history will remember him as such. To feel sadness at his loss is human, to remember your Lord in these times is Muslim.

How Global Warming Is Changing The Muslim World

Climate change is the “large scale, long-term shift in the planet’s weather patterns and average temperatures.” There is a general consensus amongst the scientific community that climate change is one of the greatest issues humanity faces. Climate change links moral, social and environmental issues and is a global issue that is symptomatic of unsustainable consumption and lack of moderation, which Islam firmly teaches against.

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Allah has given us stewardship of the earth; “And it is He who made you successors on the earth” (Q 6:165) and we are to live sustainably and in a manner that isn’t harmful to it; “The servants of the Lord of Mercy are those who walk gently upon the earth” (Quran 25:63). We are warned of the consequence of upsetting the balance (Mizan); “He has set the balance so that you may not exceed in the balance” (Q 55:7-8) and the havoc caused were it to be upset.

“Corruption has appeared on land and sea because of what the hands of humans have wrought, that He may make them taste a part of that which they have done, in order that they may return [to guidance]” (Q 30:41)

Although climate change is felt globally, richer countries have the resources to mitigate its effects. The Muslim world comprises a wide range of countries with different climates; many of which are more susceptible to the devastating effects of climate change. This is due to the fact that climate change exacerbates other issues that are already affecting the countries such as war, lack of resources and financial instability.

The Prophet (peace be upon him) said, “The believers in their mutual kindness, compassion and sympathy are just like one body. When one of the limbs suffers, the whole body responds to it with wakefulness and fever.” [Bukhari & Muslim]. This shows that if while developing Muslim countries bear the brunt of climate change, we should be aware of this, understand our role and as an Ummah try to alleviate their suffering.

To highlight just how far reaching the effects of climate change, I’ve profiled three predominantly Muslim countries from different parts of the world that are bearing the brunt of global warming. These countries face a range of issues such as drought, flooding and rising sea levels that will either compound or trigger social justice issues such as wars over resources, migration crises, loss of their homes and death.

Image by Chowdhury Mohammad Masum Refat

Bangladesh

Bangladesh is a country in South East Asia with a 90% Muslim population. It is a flat country that is characterised by an expansive delta plain and the Chittagong Hills, which are the only extensively hilly area in Bangladesh. Around 80% of Bangladesh’s landmass comprises fertile alluvial lowland called the Bangladesh Plain.

There are around 700 rivers that run through the country and are divided into five major networks. Due to most of the country being less than 12 metres above sea level and the many rivers, which flow through it, it is naturally predisposed to flooding. It also has a tropical climate with winter lasting from November to February, a short, hot spring between March and May and an extended rainy season from June to October.

Bangladesh’s natural geography and climate already make it susceptible to the physical effects of climate change such as flooding, cyclones, erosion and salinization of cropland. According to the WEF Global Risk of 2019, even a 0.5-metre rise in sea level would result in a loss of about 11% of the country’s land, displacing approximately 15 million people. People are already being displaced due to climate change, with 90% migrating to Dhaka at an estimated 1000-2000 arrivals each day. They find themselves in overcrowded slums with little to no sanitation and legal rights.

The sea-level rise pushes saltwater into the country’s coastal agricultural areas, leading to increased salinization of soil and of water sources for irrigation, this not only affects freshwater sources, but it will affect cropland and the World Bank estimates it could cause a 15.6% decline in rice yield. As well as spoiling crops, salinization of drinking water also causes health problems pre-eclampsia during pregnancy, acute respiratory infections and skin diseases.

Photo by Faruk Kaymak on Unsplash

Bosnia and Herzegovina

Bosnia and Herzegovina is a country in South-East Europe with a continental climate (hot summers and cold winters) in inland Bosnia and a Mediterranean climate in southern Herzegovina.  Bosnia and Herzegovina has the largest Muslim population in Europe, standing at 51%.

From 1990-2018, the average annual temperature had increased by 1°C yearly, rising from 12.6°C to 13.6°C. The average precipitation is 899mm but this has been increasing over the years, affecting the regularity in which floods occur. One of the most recent events was the 2014 flood, in which the average precipitation was 1028mm for the whole year. These were the heaviest rainfalls recorded in 120 years, with three months of rainfall falling in three days.

The potential costs are detrimental, with experts warning of the possibility of floodwaters having disturbed landmines left over from the Bosnian war. The floods also caused damage to the country’s transport infrastructure, particularly the railway (of which the country only has two) and roads. 90% of the country’s passenger journeys and 70% of its cargo transport takes place on roads. The country needs to have an efficient network that minimises journey times in order for it to maintain its economic stability, competitive position in the region and the ability to continue to attract investment.

It is important that Bosnia and Herzegovina adapt to Climate change. The United Nations Framework Convention on Climate Change (UNFCCC) have used two climate models to make projections for the country, predicting a rise in temperatures and increased frequency of heatwaves and droughts. It also shows that whilst annual precipitation rates are likely to decline, the probability of extreme rainfall events like the one in 2014 is also likely to increase.

Photo by Yasin Osman

Somalia

Somalia is a country located in the Horn of Africa with a 99.8% Muslim population. It has a semi-arid climate with mountains in the North, flat semi-desert plains in the middle and a subtropical region in the south. The average temperature is 29°C and the average annual rainfall is 265mm, with less than 2% of the land being arable.

One of the main climate issues facing Somalia is desertification. The United Nations Convention to Combat Desertification (UNCCD) defines it as “land degradation in arid, semi-arid and dry sub-humid areas resulting from various factors including climatic variations and human activities.” The climatic causes of desertification are droughts, which can be brought on by consistently failed rains. Human activities such as deforestation, overgrazing and mismanagement of land exacerbate the effects of desertification just as much as drought does. The effects of desertification and drought can lead to some catastrophic consequences for humans as drought oftentimes leads to famine and increases competition for resources such as water, which can cause local tensions and trigger inter-communal conflicts.

As two-thirds of the country’s population live in rural areas and are completely dependent on rains for their crops and livestock, failed rainy seasons lead to crop failure and a decline in livestock, triggering widespread food insecurity and pushing people to migrate to cities like Mogadishu. These refugees usually find themselves in undesirable informal settlements at the edge of the city, which are prone to demolition by the authorities without notice and can be a hotbed for extremism.

The problem is set to increase in the future, with the World Bank predicting that mean annual temperatures are to increase by around 3°C throughout Somalia by the end of the century with the probability of drought increasing by 2100.

With the negative effects of climate change predicted to only get worse if global warming continues at the rate it is currently, and the geography of Muslim majority countries meaning they’ll bear the brunt of it.  It is important now, more than ever that we as an Ummah need to stand together in tacking this issue.

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Author: Muinat Adeyemo

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The Children of the Diaspora: Islam and Identity in 21st Century Britain

On my travels, I recently had an eye-opening conversation. It was honest, concise and most importantly factual. I was questioned whether I classified myself as identifying with a British or Arab identity. I was taken aback by this question as I have never truly felt I exclusively belong to one specific identity. Always placing myself in an identity limbo. Neither one or the other. This conversation raised conflicting issues concerning the embodiment of identity within myself and other individuals who share these same internal issues.

The Oxford dictionary defines identity as “the characteristics determining who or what a person or thing is.” This generation of young Muslims living in London identifies their culture with their religion; Islam, as opposed to their place of birth or residence. This article will discuss and attempt to establish the issue. First, a quick history lesson.

Between the 1950’s - 1980’s Britain received tens of thousands of migrant’s post-WWII. Nationals from Ukraine and Poland migrated to the U.K from Soviet-controlled areas, Indians migrated during the 1950’s as a result of receiving independence from Britain and later went on to work as bus drivers, opened corner shops, post offices, and textile factories. Pakistani’s migrated as a result of the controversy surrounding the partition of India and later the independence of Pakistan. Some went on to secure employment in textile industries based in Lancashire and Yorkshire alongside the food processing industries of Luton & Slough. A few decades later, the civil war in Somalia led to a large number of Somali immigrants which reflects the current Somali population in the U.K. Regardless of the intricacies involved, the migrants who travelled to the U.K shared one primary motivation. The desire for employment opportunities.

The U.K opened its borders to the respective nations mentioned above to fill labour shortages post WWII. This migrant work became an integral cog in the British economic engine. However, the primary issue lies not with the government's open borders approach, rather the general population's perception of the migrants as a threat to their employment and potential housing development thus led to a growing sense of discontent. Integration, which is a vital element to societal progress for ethnic minorities became a burdensome task and thus easier to abandon. As a result, the creation of clusters around the U.K, especially around south-west England gained momentum. Slough became a Pakistani dominated area. Southall and Birmingham are regarded as Indian dominated areas. and West and South-London areas are closely associated with African and South-East Asian minorities.

The creation of clusters formed not only because the ethnic minorities found it difficult to integrate because of the unwelcoming nature of some British nationals. But also, because they found it difficult to re-create the cultural and societal norms they abode in their respective homelands. What happens when the country you migrated to was never fully prepared to welcome you and your homeland becomes a no return zone? You lose a sense of identity and essentially become a citizen of nowhere. A phrase which has gained currency in the last 12 months. One becomes incensed and regretful for leaving their homeland. These negative feelings, as an extension of nurture, extended to the offspring of 1950 – 80’s migrants.

The offspring of the early 21st century migrants or – the current Muslim generation – grew up with this atmospheric pessimism. As a result, the migrant’s parents, after forming their respective clusters, began to identify with one common aspect shared among the migrants: their faith. Religion is an option, not an identity.

Proclaiming faith as ones’ identity is not only short-sighted but desolate. One must research and understand their culture, regardless of which one chooses to adopt: their inherited culture or geographical base. When one achieves this, a fusion of cultural and religious identity will mould an enhanced sense of self-perception and solidarity.

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Author: Ahmed Issam

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Islam And The Insects: A New Perspective On Creepy Crawlies

Marwa Hamid is a junior researcher and a doctoral fellow. Her research involves creating alternative food resources by working with black soldier flies. In this article, she shares a new perspective on the world of insects.

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Verily, Allah is not ashamed to set forth a parable even of a mosquito or so much more when it is bigger (or less when it is smaller) than it - Al-Baqra Verse No: 26

I don’t know exactly when we lost our connection with our surrounding environments to the point the only relationship we share with insects in most cases is how to get rid of them. It might be that popular media helped create that gut feeling we have towards insects by associating them with dirt and diseases. This gut feeling urges us to do one thing if we ever come across an insect and that is: smash it with the closest flip-flop.

However, we tend to forget that there are over 1 million species, representing over 90% of all living things on the earth and by studying them, we can learn more about our planet including our own selves. Nevertheless, the tiniest of creatures are paid homage to in the Quran, for their hard work, contribution to Earth and humankind. Even sometimes, in the plight they bring about there is wisdom. 

The Quran contains a whole Surah (chapter) named after the bees, Al Nahl, contains information about the healing power found in the different coloured honey made by the hard-working bees. The teamwork and level of organisation that goes into its production – because a single bee cannot make honey on its own – should be an example for humans on the importance of working together. The bees are venerated for their diligence and sacrifices, and just how respected they are is highlighted in a hadith (narration) by the Prophet Mohammed ﷺ ...

 إِنَّ مَثَلَ المؤمِنِ كَمَثَلِ النَّحْلَةِ أَكَلَتْ طَيِّبَاً و وَضَعَتْ طَيِّبَاً و وَقَعَتْ فَلَمْ تَكْسِرْ و لَمْ تُفْسِدْ

The believer is like a bee which eats that is pure and wholesome and lays that which is pure and wholesome. When it lands on something, it doesn’t break or ruin it.

 (Narrated by Imam Aḥmad on the authority of Abdullah bin Amr)

The hard-working ant also gets a chapter named after it in the story of Prophet ­Sulaiman AS (Solomon), who was gifted with the ability to speak and understand the language of animals, birds and insects. As told in the Quran, one of Prophet Sulaiman’s stories tells of his encounter with the smallest of creatures, the ant.

Until, when they came upon the valley of the ants, an ant said, ‘O ants enter your dwellings that you not be crushed by Solomon and his soldiers while they perceive not. So Solomon smiled, amused at her speech, and said, ‘My Lord, enable me to be grateful for Your favour which You have bestowed upon me and upon my parents and to do righteousness of which You approve. And admit me by Your mercy into [the ranks of Your righteous servants - Surah An-Naml 18-19

Prophet Suleiman could not hold back a smile as he heard the ant talk and thanked the almighty for the many favours bestowed upon him, including his ability to understand and avoid trampling over the homes of the ants.

Mercy and compassion towards other living beings, no matter their size and shape, is one of the foundations of Islam. In one narration, Prophet Mohammed ﷺ censured some of his companions for acts of cruelty towards birds and ants colonies.

The Quran also mentions mosquitoes, locusts, lice and flies to highlight how small creatures can be powerful, especially in big numbers, and some have been sent as punishment.

So We sent upon them the flood and locusts and lice and frogs and blood as distinct signs, but they were arrogant and were a criminal people - Al-Araf Verse No:133

I have been working with insects for some years now. My main research deals with black soldier flies and their ability to decompose waste and extract high protein livestock feed with the aim of increasing and enhancing our food security alternatives while cleaning and clearing up our surroundings. I myself have learnt a lot from studying insects. The fact that insects have very short life cycles that I can trace on my own together with the changes they undergo during their development is a blessing.

While developing into their adulthood, insects undergo the process of metamorphosis. Insects undergo metamorphosis by finding a safe place to rest, and then they develop a hard casement on their outsides while developing adults within. Once the process is complete, the hard case is broken and adults are free and ready to reproduce. In between, insects would have to find intelligent ways to fill their insides with water and air to sustain their survival and growth. Whether useful or harmful and even though they may be small and not always liked, there is a lot to learn from them. As revealed by the following verse, even a fly can be unstoppable.

O people, an example is presented, so listen to it. Indeed, those you invoke besides Allah will never create [as much as] a fly, even if they gathered together for that purpose. And if the fly should steal away from them a [tiny] thing, they could not recover it from him. Weak are the pursuer and pursued - Al-Hajj Verse No: 73

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Read more about black soldier flies: https://www.thesolutionsjournal.com/article/black-soldier-fly-bio-tool-converting-food-waste-livestock-feed/

Read more about an entomologists research and travel journal: http://blog.zef.de/?author=7

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Author: Marwa Hamid

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The Slave Warriors Who Saved The Muslim World | The Mamluk Sultanate Of Egypt

The Islamic civilisation series takes a look at prominent Muslim empires that have existed throughout history.  In this article we present a brief overview of the rise and fall of the Mamluk Sultanate in Egypt.

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The Mamluk Sultanate of Cairo is a standout epoch in Islamic history and is perhaps the grandest example of a rags-to-riches story. The Mamluks left behind a fascinating legacy, fraught with controversy, political assassination and factional conflict - the perfect plot for the next blockbuster TV series. The Mamluks of Egypt would rise from mere servants to commanders of a vast empire which would eventually encompass Egypt, Hijaz and the Levant.  

The word Mamluk (singular) or Mamalik in the Arabic language means something that is owned and can be used more generally to refer to slaves who were used for military purposes by various Islamic empires throughout history including in the Abbasid period and also emerging in India.

The Mamluk Sultanate of Egypt lasted in an intermittent form between 1250 and 1517. The Mamluks were mostly made up of ethnic Turks who had ancestral ties with the Turkic Kipchaks, they were originally acquired as slaves but were given a higher status within the empires they served, being provided extensive military training and education in the Islamic sciences. Their emergence begins within the 10th century under the famed Ayyubid dynasty founded by Salahuddin Al Ayubi. Under the Ayyubids the Mamluks were given extensive military positions and were an integral part of the military structure. After the final substantive Sultan As-Salih Ayyub passed away following his successful campaign against the 7th crusade, a convoluted series of events resulted in the Mamluks effectively inheriting the seat of power.

The first of the Mamluk Sultans was Izz al-Din Aybak who also happened to marry Shajar al-Durr the widow of the final Ayyubid Sultan As-Salih Ayyub. Aybak inherited power as a result of Shajar's abdication as the Sultana (Female Sultan) of Egypt. In a bizarre turn of events, Aybak was murdered by Shajar after his decision to strategically marry the daughter of the Emir of Mosul. Aybak's reign lasted a mere 7 years and his adolescent son inherited power being put in place by an assembly of loyalist Mamluks known as the Mu'iziyya Mamluks who were principally led by the renowned Saif ad-Din Qutuz. Following in the tradition of his father Aybak's son ruled for a meagre two years and thereafter Saif ad-Din Qutuz ascended to power.

Qutuz is perhaps the most illustrious Sultan of the entire Mamluk period despite ruling for an even shorter period than his predecessors. Qutuz was a Kipchak originally enslaved by the Mongols and later sold to Aybak the Ayyubid Sultan. As the leader of the Mamluks, Qutuz led the first ever army to defeat the Mongols on the battlefield an achievement that has cemented his vestige in Islamic history centuries on. His reign was followed by that of Baibars who reigned for 54 years, under Baibars the Mamluks firmly established their government and made significant territorial gains wiping out Crusaders in the Levant and unifying Egypt and Syria.

The Mongols and The Mamluks

The Battle of Ain Jalut was a defining moment in the formation of the Mamluk state and is also the reason behind Qutuz and Baibars renown in relation to other Mamluks Sultans. The Battle of Ain Jalut was initiated after the sacking of Baghdad and the continued advance of the Mongol army. At the time Baghdad was considered the ‘capital’ of the Islamic world and numerous tales tell of the devastating attack when the Tigris river ran red with blood and the ink of books turned the water black. The attack on the Islamic capital of Baghdad which also contained the House of Wisdom library (Bayt al-Hikma) sent shockwaves throughout the empire, and this sentiment was further exacerbated by a letter sent by the Mongol leader Hulagu to the Mamluk leadership.  

“From the King of Kings of the East and West, the Great Khan. To Qutuz the Mamluk, who fled to escape our swords. You should think of what happened to other countries and submit to us. You have heard how we have conquered a vast empire and have purified the earth of the disorders that tainted it. We have conquered vast areas, massacring all the people. You cannot escape from the terror of our armies. Where can you flee? What road will you use to escape us? Our horses are swift, our arrows sharp, our swords like thunderbolts, our hearts as hard as the mountains, our soldiers as numerous as the sand. Fortresses will not detain us, nor armies stop us. Your prayers to God will not avail against us. We are not moved by tears nor touched by lamentations. Only those who beg our protection will be safe. Hasten your reply before the fire of war is kindled. Resist and you will suffer the most terrible catastrophes. We will shatter your mosques and reveal the weakness of your God and then will kill your children and your old men together. At present, you are the only enemy against whom we have to march.”

Qutuz’s response to the letter was damning and he responded by killing the two envoys who had delivered the message, placing their decapitated heads on spikes outside the entrance of the city of Cairo. The Mongols swept through the Muslim lands taking Baghdad as well as cities in Syria such as Damascus and Aleppo. With the Mongol advance threatening the centre of the Mamluk Sultanate in Egypt the Mamluks were pressed to make a decision and Qutuz eventually led an army through the Levant region to meet the Mongols on the battlefield. Both Qutuz and Baibars participated in the battle and through skilful military tactics which included a carefully orchestrated attack and retreat manoeuvre the Muslims were able to conclusively defeat the Mongols and halt the western advance. A landmark achievement at the time as the Mongols had never previously lost in combat.

A Mamluk Soldier at Ain Jalut

Qutuz had successfully done what many other commanders before him had failed to do but unfortunately for him, his attainment was not enough to spare him his life. While returning to Cairo he was assassinated by the very men he had led in battle. There are debates around who exactly was responsible for his death however evidence seems to suggest Baibars was involved in Qutuz’s demise. Baibars then went on to reign for 54 years, it was under his rule that the Mamluks firmly established their government and made significant territorial gains wiping out Crusaders in the Levant and unifying Egypt and Syria.

The Mamluk Sultanate is described as an 'intermittent empire' due to it having two unique periods of existence. The Sultanate can be characterised under two forms, the early Bahri period (1250 - 1382) and the Burji dynasty (1382 – 1517). Generally, the Bahri period is seen to be the more stable and successful period whereas the Burji dynasty was fraught with controversy and infighting.  

Religion

In regards to the long-term contributions of the Mamluk sultanate one area which can not be dismissed was the cultivation of religious scholarship. The Sultanate generally adhered to the Shafite school of thought. However, under the rule of Baibars, multiple schools of thought were facilitated for, creating a hub of Islamic scholarship. The emergence of the Mamluk Sultanate created a breadth of scholarship of which the Muslim world is indebted to till this day. This era saw the works of figures such Imam Nawawi, Jalaluddin Suyuti, Ismail Ibn Kathir, Taj al-Din Subki, Al Dhahabi, Ibn Taymiyyah, Ibn Hajar and Ibn Al Qayyim to name but a few.

The Sultan Hassan Mosque in Cairo, construction began in 757 AH and it is still operational to this day.

The relationship between religious clergy and government was not always a smooth one. Although Ibn Taymiyyah is perhaps one of the most renowned scholars of this time his views were not representative of the Sultanates conventional ideas and he often found himself in conflict with the judicial system.

The Mamluks did not consider themselves Caliphs of the Muslim Ummah rather they held in great esteem the Khalifa of the former Abbasid empire. Although the Abbasids had fallen into decline and the Mamluk sultans had acquired total political control, as a general policy they never took up the position of Khalifas of the Muslim world. Instead, the members of the Abbasid family held the symbolic title of Khalifa and were used to legitimise the Sultans control over the Muslims.

The Fall

Towards the end of the Burji dynasty, a series of events including poor military decisions and infighting resulted in the weakening of the Mamluk state and a new Muslim dynasty was rising in the North. The Ottoman Turks after a successful campaign against the Safavids made their way through Syria and after successfully defeating the Mamluks at the Battle of Marj Dabiq they were able to annexe Syria, paving the way for a final attack on the Mamluk heartland of Cairo. The Mamluks finally lost control of Egypt in 1517 at the hands of Ottoman Sultan Selim I. Similar to the Mamluk-Ayyubid relationship after their ascension to power the Ottomans kept the Mamluks in control of Egypt but as subordinates to the ultimate power in Constantinople.  

Looking back at this point in Islamic history the Mamluks contribution to Islam was incredibly important. If the battle of Ain Jalut was lost the Mongol advance would have been orchestrated with relative ease, crushing the Mamluk capital in Cairo and making its way to North Africa. If it weren’t for the efforts of the Mamluks against Mongol and Crusader armies, Islam in Africa and the Levant may have been under severe threat. The lessons one can take from the Mamluks is one of perseverance and dedication, the Mamluks fought as loyal servants and were able to rise to the honoured position of leaders of an empire that saved the Islamic world.

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This article was inspired by the wonderful brothers over at the Mad Mamluks podcast. If you're looking for an informative but also entertaining Islamically oriented podcast show, I would definitely recommend checking these guys out. 

www.themadmamluks.com

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Author: Muhammad Yousuf Shuwekh

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What To Expect When Expecting: Getting Through Ramadan While Pregnant

As Ramadan begins most of us have spent the last week preparing ourselves mentally for the real hunger games to begin. We have prepared our bodies for long hours of fasting; we have planned our Ramadan schedule - including standing in prayer throughout the nights. Although, many of us are completely oblivious there are so many Muslims around us who will enter into this Blessed month of Ramadan unable to fast and without the physical strength to stand in prayer during the nights. One of these categories is the pregnant women.

“Allah the Almighty removed half of the prayer from the traveller, and fasting from the pregnant and nursing woman" [1]

A pregnant woman is not obliged to fast due to the difficulties she endures through carrying her child. Through morning sickness, pelvic cramps, constant nausea, tiredness & fatigue - Allah has exempted pregnant women from feeling the burden of fasting.

None should be burdened with more than one can bear. Neither a mother should be harmed for the child, nor a father…” Quran (2:233)

Many [brave] expecting women still decide to fast if they feel that they can. As many of the symptoms above can come and go during pregnancy. However, for others, many cannot imagine fasting, let alone attempting to enter into an oath of no eating or drinking for more than 12 hours!

So if you’re not fasting - how do you spend your Ramadan?

Getting our minds right

Of course, every pregnancy (and every woman) is different – so tailoring your Ramadan to how YOU'RE feeling and what YOU’RE capable of is crucial when goal setting for this Blessed Month.

Getting our minds right is difficult. Last Ramadan I was expecting and in my last trimester. I was heavily pregnant and felt hungry every 2 hours! I constantly was drinking through the hot weather of July and also felt I needed rest throughout the day. It was hard for me to stand in Salah throughout the night and pray the Tarawih prayer due to discomfort. For the first time, I felt disconnected from the Ramadan routine. Everyone else was ‘bossing’ Ramadan and I was uncomfortable, irritable and waddling. I felt ‘left out’ – and as if I was not participating in Ramadan.

Eventually, I found my way by getting out of the mindset that Ramadan is a boot camp and its success is dependent on how much Ibadah you cram in. Quality is better than quantity. Instead of sitting hours on end reading Quran I would tackle one portion of the Quran, read the translation, understand its meaning and listen to its Tafsir. Instead of praying the optional prayers through the night I focused on perfecting my Fardh and Sunnah.

I also made Dua –  a lot of Dua that Allah guides me, and creates ways in which I can worship Him (in my pregnant state) and make an impact. Through Dua, Allah brought me many opportunities to worship Him in unique ways tailored to my own lifestyle and field.  I was gifted the opportunity to educate Muslims on Islamic History by hosting a radio show during Ramadan! 

“Were he to ask of Me, I would surely give him; and were he to ask Me for refuge, I would surely grant him it.”

What I am saying is Allah knows how you are feeling. “His mother carried him with so much difficulty”. (31:14). Don’t be hard on yourself and ask of Him and he will direct you to ways of worshipping him that are not a heavy burden on you and are unique to your lifestyle and situation.

And remember - you will have your bad days. You will have days when your feet and legs are swollen when you cry all day due to your hormones raging. You will have difficult days when you are scared and anxious about what’s to come. You are not alone!

Pregnancy is an Ibadah!

The Mother of Maryam (AS) made this Dua during her pregnancy,

“Behold! a woman of ‘Imran said: ‘O my Lord! I do dedicate unto You what is in my womb for Your special service: So accept this of me: For You hear and know all things.‘” [3:35]

The beauty of Islam is that everything we do can be classed as an act of worship. Pregnancy is no different. Carrying and raising children that will grow up to praise Allah is an incredible deed that many overlook. This beautiful Dua recited by Hannah, Mother of Maryam (AS) is recommended to read during your pregnancy and reminds us that our sole purpose in this world is to worship and serve Allah.

Our Intention is everything. If you’re not fasting it does not mean you are not worshipping Allah – You could be eating healthy foods throughout the day to sustain your baby - that is Ibadah. Listening to Quran so the baby can form a relationship with the recitation – that is a form of Ibadah. Visiting the sick or elderly, collecting money for charity, smiling at someone, tending to your other children. It is all Ibadah that is being multiplied due to the blessings of Ramadan.

The virtues of Pregnancy

Let me just remind my pregnant sisters, my nursing sisters and all the other mothers out there the virtues of carrying a child. We often make expecting women feel pregnancy is a mundane task and a normal experience everyone goes through. We have created this culture in which a pregnant woman is expected to get on with everything they would usually do if they were not pregnant.

Yes, Pregnancy is an experience every woman has gone through since Adam and Hawwa (AS). But the status Allah and thus this religion gives pregnant women should make us think – instead of forcing or pressuring pregnant women to conform to feel and act ‘normal’ – we should in fact be considerate and sensitive to what they are going through.

The Prophet (S) said to Salamah the Wet Nurse of Ibrahim, ‘Will one of you not be pleased that when she is pregnant from her husband and he is pleased with her that she has a reward like the reward of the one who fasts and prays in the ways of Allah? Then when she is in labour, none of the people of the heavens or the earth know what is hidden for her of [pleasures] soothing to her eyes. And when she delivers, no mouthful of milk flows from her nor a (child’s) suck except that she has a reward with every mouthful and every suck. And if (her child) keeps her awake during the night, she has a reward similar to the reward of freeing seventy slaves for the sake of Allah. (Sunan Ibn Majah)

Subhanallah this hadith is full of Allah’s compassion and understanding towards the woman and what she bears in her journey of motherhood. If Allah Himself is so merciful and rewarding to the woman, then how can we as creation be insensitive to what our mothers are going through?

‘A woman from the time of pregnancy until childbirth and weaning the baby, is like the Mujahid (someone fighting spiritually or physically in the path of Allah) who is stationed on the frontiers of the Islamic land. If she dies during this period, she dies the death of a shahid (martyr).’

This hadith is basically saying you are a WARRIOR during pregnancy! May Allah bless all our mothers and grant them ease in this life and the next.

“And We have enjoined on man (to be good) to his parents: his mother bore him by bearing strain upon strain, and his utter dependence on her lasted two years: (hear the command, O man!), “Show gratitude to Me and to your parents: to Me is (your final) Return.” [31:14]

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Author: Nafisah Kara

You can check out more of Nafisahs work at the Islamic History Project

islamichistoryproject.wordpress.com

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[1] Tirmidhi, Sawm, 21; Ibn Majah, Siyam, 12; Nasâî,  Siyam, 51

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The Secret Lives of Muslims in Brazil

Muslims have had a working identity within Brazil for as long as slavery has existed which initially introduced the faith to the region. From this, one can see the emergence of the Brazilian-Muslim, an identity of its own, born out Brazil’s very own history of migration and slavery, as opposed to the Muslim-in-Brazil. Contributing to one of the most influential slave revolts in South American history, it is clear to see the impact that African Muslim slaves had on the journey to the emancipation of African communities and the end of colonisation. However, this history is often not remembered and the understanding of Islamic influence is not given the importance that it deserves. Official figures calculate that there are approximately 35,000 Muslims residing in Brazil, other sources show that the population reaches heights of nearly 1,500,000. With a population reportedly reaching into the millions, further discussion must be sought regarding the history of Muslims in Brazil.

The beginning traces of the Islam can be found during the 18th century with the arrival of slaves from West Africa, where the religion was already being widely practised, to the point of having established Islamic empires that spanned the Northern and Western regions of Africa. Hausa and Yoruba slaves spread Islam amongst the plantations early in their arrival to Brazil. Muslim Africans were referred to as Malê which has links to the Yoruba word, Imale, which in turn comes from the word Mali, the heart of the Islamic Mandinka empire under the rule of Mansa Musa. However, the argument has also been made that Malê derives from the Hausa malām, which comes from the Arabic word for teacher, mu’allim. [1] This derivation of 'teacher' is important in understanding the revolt as many of the African Muslims were well educated. The basis of Islam which focused on education translated into the ability of Malê scholars to take charge in the struggle for freedom.

The Malê revolt, which took place on the last Sunday of the Islamic holy month of Ramadhān, was largely influenced by Islamic thought. The revolt came as a result of forced conversions to Catholicism. Muhammad Shareef makes the argument that the revolt, as well as the mission to assist all slaves, was essentially Islamic in nature, based on the principles of freedom in Islām and fighting just wars against oppression, Jihād. [2] Though it did not end in a victory for the rebel forces, it was at the forefront of the revolts that would lead to the abolition of slavery in the region.

These principles of freedom that were established in the faith act as inspiration. The stories of the successful Haitian revolution coupled with fights for freedom in Bahia become tools to allow other African slaves to reenact the battles carried out by those peoples who had struggled in the name of equality. The essence of the Muslims of Bahia was to support the cause of emancipation, regardless of their ethnoreligious background. Through mutual-aid societies, the Malê would assist in the liberation of various other African slaves.

Slaves performing “Capoeira,” a Brazilian martial art, 1825

This was apparent to the Brazilian empire who initiated a greater crusade to convert the remaining slaves after the failure of the revolt to Catholicism. The spheres of influence that surrounded the other plantations would be disastrous for the economy of the country, which was built upon the backs of African slaves. The general fear that the authorities held was that the influx of slaves post-1835 would follow the example of the Malê people and conduct successful emancipation campaigns. [3] Had these greater numbers of slaves begun similar revolts, the colonials would have expected that Brazil would follow Haiti into independence.

Although forced conversions by the government had committed to subduing further revolts via Malê people, Islam was still a prominent religion amongst the African slaves with gently declining numbers until the early 1900’s. However, the reduced number of African Muslims was superseded by the increase in Arab migrants, mainly from Lebanon and other regions within the Middle East.

Muslim migrants from the Middle East also brought different sects of Islam with them. In Brazil, 90% of the Muslim population is made up of Sunni Muslims with about 10% being Shia. Muslim populations have tended to stay in the cities with a high percentage of the Muslim-Brazilian population being business owners and maintaining independent businesses and community networks. [4] And yet Islam does not appear as a rising religion even though it is the fastest-growing faith in the world. There is surprisingly little regard given to the Malê people and the acknowledgement of their role is small. This is perhaps due to the apparent failure of the rebellion, however, if one looks more closely at the long-term implications, 1835 was the beginning of the end for slavery in Brazil. The fear of greater revolt by the majority African slaves due to the influence of the events in Salvador de Bahia was the primer.

Though Brazil has developed greatly, rising as one of the forefront economic powerhouses, one can see the remnants of this colonial age once again. Although officially a secular state, there is no denying the great influence of Roman Catholicism that runs throughout the country. the practices of integration come as quite a pseudo-realistic one as there is still no accommodation for faiths outside the Catholic Church. Though there is a tolerance of other faiths, no efforts are made to accommodate said faiths. This can be seen via the latest official census with figures stated previously. The fact that many Muslims are recorded as ‘other’ and therefore not included in the Muslim statistic comes as shocking as they are pushed into even smaller minority statuses. [5] The understanding of Muslims as a major contributor in the abolition of Slavery is overlooked and the desire to keep Brazil within its Catholic traditions still dominates Brazilian culture. Though it is unfair to say that there is a call to dumb the voices of Muslims, it is clear that no effort is made in identifying the intricate details of Muslim identity, even when many Muslims in contemporary Brazil are converts.

Muslims within Brazil have had a long-standing history. One cannot deny the historic contributions of African Muslims to the early slave revolts and their efforts in leading the nation to equality and freedom for slaves. Within Brazil, Islam has been spread throughout and contributed to the livelihood of Brazilian cities for over a hundred years. The relevance of Muslims in arguably one of the most ethnically diverse regions in Latin America is important to note, as contributions to education, freedom, and social mixing has been promoted through the introduction of Muslims within Brazil and its various cities.

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References:

1. José Reis, J (1995). Slave Rebellion in Brazil: The Muslim Uprising of 1835 in Bahia. 2nd ed. Baltimore: The Johns Hopkins University Press. p96.

2. Shareef, M (1998). The Islamic Slave Revolts of Bahia, Brazil A Continuity of the 19th Century Jihaad Movements of Western Sudan. Pittsburgh: Sankore'. p2.

3. Schwartz, S. (1970). The Mocambo: Slave Resistance in Colonial Bahia. Journal of Social History. 3, p313-p333.

4. Dias, A. (2011). The Islamic Presence in Brazil and Rio de Janeiro. Available: http://issuu.com/globalprayers/docs/dias-islamic-presence-in-brasil?e=3165689/5487854#search. Last accessed 11th Jan 2016.

5. Maria de Castro, C (2013). The Construction of Muslim Identities in Contemporary Brazil. Plymouth: Lexington Books. p27.

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Author: Eissa Dar

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What Does It Mean To Be A Muslim Artist?

Art Student Aaliyah Green (@raincoatandheadscarf) takes a closer at the world of the Muslim artist. 

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When I decided to move to London and go to art school to pursue my education and future career, my parents fully supported me. They encouraged me to go out and achieve my goal. This made me realise that as a Muslim-headscarf-abaya wearing woman I can pursue the path I want to and still keep my identity.

As an art student, I first identify as a Muslim and then an artist. I often struggle to balance the themes in my work with my religion. I ask myself many questions. How do I make it less obvious? Is it necessary to include religious connotations? Should I even include religion in my work? How can I address themes or stereotypes in my work whilst also being original?

Through my research, I found that the art world really lacked original Muslim artists and that if I found anyone I could relate to they were few and far between. I found that Muslim artists were mostly directly associated with Islamic art (geometry, calligraphy) or were from the Middle East. But these were not the people who I was looking for. I could not relate to Islamic Art in my practice because I had no interest in it apart from historically. I am not Arab and cannot write Arabic calligraphy despite its beauty. I wanted to see originality and something new.

To a degree, I related to these artists; however, it was more so from an aesthetic point of view, as well as an admiration for their skill. My eyes really opened when I went to an exhibition at London’s Whitechapel Gallery run by the Barjeel Art Foundation. I saw modern art methods used to portray Arab and Islamic culture. There were video and sound installations, sculpture and painting, now, this work I could relate to, it was new, more original and inspired me in my own work.

Barjeel Art Foundation Whitechapel Gallery

I reached out to some artists of different disciplines to find out what they thought.

Abdul Abdullah, who has won several prizes for his work and works in various mediums, from paintings to video, explained what it means to be a Muslim artist and how he separates it from Islamic Art.

'I am a Muslim and I am an artist, so I guess that makes me a Muslim artist, but I don't think I make Islamic art. My role as an artist isn't to emphasise, embellish or even promote any Islamic paradigms. I don't talk about the nuts and bolts of the religion at all. What I am interested in is the experience of Muslims in the 21st Century and broadly; the experience of marginalised and often migrant communities.

I am 30 years old, and on the older cusp of a generation of young Muslims whose entire formative period was overshadowed and informed by 'The War on Terror'. Being born and living in 'the West' (in my case, Australia), my religious identity is also very much a political identity, and significantly: a marker of difference. I have often wondered if I was born and lived in a Muslim-majority country whether I would make similar work, and honestly, I probably wouldn't'

I also contacted Orkhan Huseynov who has Islamic themes in his work and was surprised by his response. My initial response to his pieces was interest and admiration for something that could look so at home in a Western gallery but still includes some religious references. It was the contemporary influences that caught my eye. Here he gives his take on Islamic art and the Muslim artist.

‘To tell the truth, I really do not consider myself a Muslim artist because I don't accept any religion including Islam.

But if we use the term of "Islamic Art", which is actually the term created by Westerners, if we look at it from the cultural aspect, then my work may be called contemporary "Islamic Art".

I think ancient "Islamic Art" in many ways didn't go along with religious rules, instead, it went against them - for example in Persian and Mughal miniatures you could see depiction of prophets, sex and alcohol drinking scenes etc. "Islamic Art" is just a cultural term and not so much religious.

So for me being a "Muslim artist" means to be an artist that uses his/her art to propagandise a certain religion, or using religion as a source of inspiration for creating a positive image of it. That is what I don't want to be.     

I like the quality of the works no matter where did they come from - the US, China or any other part of the world.’

Maïmouna Guerresi has exhibited in numerous galleries and museums, her work has an ethereal balance. Themes of hijab and the veil come up repeatedly lending a story like quality to her images. Yet each set of images tells a different narrative. She also works with sculpture and installation.

'Guerresi’s images are delicate narratives with fluid sequencing, an appreciation of shared humanity beyond borders – psychological, cultural, and political. Recurrent metaphors such as milk, light, the hijab, trees, and contrasting white and black create awareness of the vital unifying qualities of Islamic spirituality.'

She explained in a few words what Islam adds to her work.

"Sensations, emotions, moods, colours and faces are the stimuli that contribute to the creation of my work, or an idea that I then translate into a sculpture, a photograph or a video. All of this is held together by an interior sentiment that is Islam; Islam for me is security and inner strength, a continuous source of inspiration for my art.

I cannot separate my most intimate thought and my life that is a continuous exploration, from my artistic expression. Faith is the force that nourishes, makes it grow and expand the energy field of our consciousness and knowledge" © Maïmouna Guerresi

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After understanding the relationship between Islam and art from different perspectives, I realise that the two are very much intertwined. Each individual artist will express that relationship differently. However, there is definitely a gap in western art where we have Muslims who identify with western culture more and want to exhibit that. I still have a long way to go to consolidate my practice, but it is comforting to know that I am not alone and do not fit into the same old boxes.

Special thanks to all the artists who shared their thoughts for this article check out their websites below

Abdul Abdullah: abdulabdullah.com

Orkhan Huseynov: orkhanhuseynov.com

Maimouna Guerresi: maimounaguerresi.com

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Aside from writing for Bahath Aaliyah is also a budding artist. Check out some of her work below and be sure to follow @raincoatandheadscarf on Instagram.

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Islamify Your iPhone: 5 Islamic Apps You Need Right Now

Technology, it is safe to say it's all around us. From Android to Apple, Samsung's to LG's you would be hard-pressed to find anybody who hasn't jumped on the smartphone bandwagon.

In fact, the Muslim community has not so surprisingly picked up on this multi-billion dollar industry, you can now hear Adhan apps go off in prayer rooms all across the country or perhaps you just might spot an uncle playing candy crush after Dhuhr Salah. 

With Muslims becoming an ever growing part of this global society, Islamic apps are in demand. And this demand is being filled by inventive entrepreneurs across the Muslim world. We have scoured through app stores, separating the good from the not so good and narrowed it down to our five favourite Islamically inspired apps..

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Fajr Up

Struggling to get up for Fajr? Trying to find an alternative to your overzealous spouse pouring water on you at 4am? Need not worry the Fajr Up is a clever way of doing just that. 

Fajr Up is a community of users who through the app wake each other up for Fajr. Simply enter your location, select your gender, and you'll receive a phone call from a random person from around the world. The app might not be suitable for everybody but it has its perks.

'Imagine setting your FajrUp for 04.30am and then imagine getting a call at that time from another FajrUp user somewhere in the world....simple isn’t it.....the calls last no more than 15 seconds after which they will automatically disconnect. No long conversations, just enough time to wake up someone for their prayers, or be woken up, quick, casual, and not awkward at all'

Price: FREE

OS: Android 

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SIRA APP

The Sira App by Alpha Apps and Awakening Worldwide is an interactive animated mobile application based on the the Sira of Prophet Muhammad ﷺ. The app offers a great way for kids to understand the life of the Prophet Muhammad ﷺ in an engaging and technological way

'Teach your children the story of the Prophet of Islam in an interactive and engaging way. Your kid will learn positive values like trustworthiness, honesty, and many other such values. It is a perfect app to encourage a discussion between parents and kids about Prophet Muhammad (s)'

The Sira is broken down into eleven episodes, with the first one available free of charge. However, the remaining have to be purchased within the App. Prophet Muhammad ﷺ , his wives, and the ten companions promised Paradise including Abu Bakr, Omar, Othman, Ali (RA) have not been illustrated.  

If you are looking for an alternative way to engage your kids with the Sira, we would recommend trying this app out.

Price: FREE (Requires In App Purchases)

OS: Apple/Android

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IQRA

Have you ever had that one Ayah stuck in your head and wondered what Surah it was from? The Iqra app works in a similar way to 'Shazaam' in that it detects by recitation an individual ayah and shows you exactly where it is in the Quran. 

Simply open the App and start reciting and 'Iqra' will do its best to detect what Surah you have recited. The app is also super useful if you had an ayah in mind but weren't sure if you were saying it correctly. It will pick out some of the words you've mentioned and try to find the closest match. 

The technology is very accurate as long as your recitation is clear and precise. The app also gives you the English translation of any Ayah and the option to share it.  

A super useful tool and one that actually works! 

Price: FREE

OS: Android

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Ramadan Legacy

The fourth app on this list might be slightly out of season, but it's so useful we have to include it anyway. Ramadan Legacy is a clever application created for the purpose of 'enhancing your Ramadan'. The app works in a similar way to a diary or journal in that it allows you to keep note of how many acts of worship you are completing, as well as allowing you to keep note of your progress. 

Ramadan Legacy is the World’s First Fully Featured App for Ramadan that launched in June 2015. We directly supported over 150,000 Muslims in Ramadan 2015 to help fulfil their worshipping duties, learn about Islam and connect with other Muslims around the world.

We provided an inspirational yet practical tool for Muslims to fulfil their Ramadan and make key spiritual changes to their life. Through the app millions of acts of worship were recorded such as days fasted, daily prayers and taraweeh, reading Qur’an and memorising ayats, du’as and hadith in the app.

The app also doubles up as an Islamic resource and social network with thousands of people already using the app. It's a beneficial resource and a unique take on developing your spirituality. 

Price: FREE

OS: Apple/Android

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Halal Gems

Avid Instagram users would probably have heard of the Halal Gems Instagram account. They curate wonderful images and places to eat throughout the UK.

Now, you can use their app to easily access their digital magazine packed full with interviews, foodie tips, and reviews. The app's interface works in a similar way to the 'discover' feature on Snapchat, it can take a while to download each issue but once you have it downloaded it's easy and efficient to navigate. A beautiful and elegant design compliments the well researched and detailed articles. Great work!

Price: FREE

OS: Android/Apple 

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Thanks for checking out this post. Let us know your thoughts on the apps listed by tweeting @bahathmag

Author: Muhammad Yousuf Shuwekh

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Islam and Martial Arts: China's Hui Muslim Tradition

Western media has always been saturated with images of Bruce Lee, Jackie Chan and Jet Li, but what we don't hear about as often is the relation between Islam and martial arts. The early trade that led to a great relationship between Arab Muslims and the Chinese acted as a pivotal role in the spread of Islam in the far east as well as cementing the Muslim-Chinese identity. Dating back to the 1200s, the roles early Chinese Muslims played in military leadership positions form the beginning of this most unique connection.

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Islam in China is well documented with the Hui people acting as the largest Muslim minority within the country. From approximately 19 years after the death of Prophet Muhammad ﷺ a relationship between China and Arabia was already in place. It was the third Khalifah (Caliph) ‘Uthman who initiated the first conscious efforts to spread Islam in the region, with subsequent trade missions also contributing to the spread of Islam.

The Hui Muslims came from this lineage, a unification of Arabia and China to form this unique position of authentic Chinese culture, infused with the Islamic tradition, the likes of which can still be seen to this day in various parts of the country, though mostly concentrated in the northwestern parts of China. The practice of martial arts still takes place in various Masajid (mosques) around the country, with Islamic sciences being taught at the same time. 

Not only did martial arts combine with practical aspects of defence for long seafaring trade missions, but it also was a spiritual tool of many Muslim masters. The need for self-control and restraint reflect in both martial arts and traditional Islamic teachings.

The concept of Islamic self-control was used by martial art masters in the physical realm as well. With practitioners putting emphasis on both spiritual and physical aspects of training. The need for calm and collected decision making is a tradition upheld by Muslims, as seen in the tradition of The Prophet ﷺ, "The strong is not the one who overcomes the people by his strength, but the strong is the one who controls himself while in anger." The essence of Ijtihad (diligence) in maintaining self-discipline is integral in both paths.

Various art forms such as Silat and Wushu have been perfected by Muslims of the last few hundred years, with many original martial arts being either created or adapted by Muslims as well, such as Zhaquan and Piguquan. These original developments were tools that were created often by army officials or to safeguard Muslims in China, being passed down in secret through generations.

In the history of this marriage between martial arts and Islam, there are many names to consider. We can see examples of masters such as Wang Zi Ping (1881 - 1973) and Chang Tung Sheng (1908 - 1986) who trained in their discipline while retaining their faith and using it as a means to come closer to Allah and the teachings of their religion. 

Master Wang Zi Ping, acknowledged as a master of Wushu was also a learned man in relation to the Religion. He was known to lift heavy stones while reciting the Qur’an. A notable story tells of his opposition to German forces who attempted to obtain the doors of Qinzhou masjid that was inscribed with the history of the Muslims in China. Master Wang was not one to let a priceless part of Muslim identity be taken away, and so challenged the soldiers to a weight lifting competition and subsequently won.

A master of various other disciplines, Wang Zi Ping was an inspiration to people, Muslim and non-Muslim alike. His mastery of a variety of martial arts allowed him to gain victory over various foreign opponents, leading to a great following of students, thus also spreading Islam amongst Chinese people. 

In reality, martial arts and the Islamic tradition share a unique bond and history that within them both contain means to achieve a greater purpose. Acting as reflections of each other, the history of Islam in China led to the expansion of the Religion to the far eastern corners of the world, and the practical nature of martial arts helped defend this tradition in a way that kept the uniqueness of Chinese culture, with the absoluteness of the religion of Islam.

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Amjid Ali is Wing Chun instructor and also a practising Muslim. In the video below he relates his journey of learning, from travelling to Hong Kong and training with legendary martial artist Ip Man and close friends of the late Bruce Lee. He provides an interesting insight into the similarities between Islamic and martial art teachings. 

For more information on martial arts and the Islamic tradition check out these articles below:

1) http://www.muslimheritage.com/article/legacy-muslim-kung-fu-masters

2) http://www.islamicfocus.co.za/index.php?option=com_content&task=view&id=1607&Itemid=24

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Author: Eissa Dar

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