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This article was just published in this month’s EMEL Magazine.

A woman is not usually called Muhammad. So imagine my surprise when the BBC rang me up to ask if I was interested in appearing in a documentary called “My Name is Muhammad“, to explore the lives of different Muslims in Britain.

Still from the BBC documentary "My name is Muhammad" (Shelina Zahra Janmohamed) (C) BBC

“Do you have a strong relationship with your surname?” she asked. “Not really, other than it being my father’s name. But I do have a bittersweet relationship with my first name, does that count?” I am a firm believer that individuals can and do have a relationship with their name, and although Shelina is pretty and memorable, I felt sad that it didn’t have any spiritual, religious or wisdom-oriented influence. I only discovered the fact it did, and its meaning latterly in life. Shelina is “full moon.”  Perhaps I could aspire to the notion of reflecting beauty and light?

I had always longed for a name taken from the Islamic tradition, and so when I started writing, I adopted ‘Zahra’ as my middle name, in honour of the daughter of the Prophet Muhammad. As though my unwieldy seven syllable name wasn’t already long enough.

 Which reminded me when I spoke to the BBC producer of one strong experience I did have about my surname: “It’s a pain to spell on the phone, with all those letter Ns and Ms.” 

I had in fact had had the opportunity to change my name to something far more manageable when I got married - one of those names that sounds like a modern celebrity brand. (I’ve always hankered in

BBC Documentary "My name is Muhammad" (c) BBC

particular for a one-name recognition). However, in homage to the Islamic tradition of women keeping their names when they get married, I stuck to my own polysyllabic identifier. It always struck me as strange that women still change their surnames when they get married - after all, this tradition originates from a time when the surname reflected whose property a woman was, and she changed it to her husband’s name to show she was now his belonging.

Muhammad is the second most popular name in Britain today, second only to Jack, registered under 14 different spellings. This does not include cultural variations like the Turkish Mehmet or the Mamadou of Senegal. The name’s popularity is unsurprising given how dear Muslims hold their Prophet. Also, Islamic tradition advises that one of the parental responsibilities is to give their child a good name.

I remember fondly my all-time favourite email campaign invitation which lobbied for the standardisation of the spelling of ‘Muhammad’ so the ummah can finally be united under the banner of one lexicography. I failed at the first hurdle, my own name being the culprit. Muslims ought to focus on more important things than squabbling over which transliteration is right. The answer: none of them, it’s an Arabic name, so. Instead, let’s move on to fighting prejudice, Islamophobia and discrimination against the name itself and the people who hold it.

For example, a study by the Department for Work and Pensions  showed that racial discrimination occurred for those applying for jobs with just a name suggesting they were from an ethnic minority, rather than white British. For every nine applications sent by a white applicant, an equally good applicant with an ethnic minority name had to send sixteen to obtain a positive response. In the current time of high unemployment and recession it is a particular worry that a name like Muhammad along with other such names can restrict employment opportunities.

 Of course, whilst I have not seen statistical evidence on profiling by name, anyone who has the name Muhammad or similar will give you plenty of anecdotal evidence that they have been singled out and pulled aside for questioning or investigation while travelling.

And yet whilst holding the name of the Prophet in such high esteem, Muslims appear to have a peculiar relationship with it, the name being more than its meaning. The case of the Sudanese teddy bear named Muhammad was the most peculiar demonstration of this. The children chose to name their bear Muhammad, presumably indicating a familiarity and endearment with this name by attaching it to something that they loved. Yet this was considered by some to be an ‘insult’.  

In my opinion, an insult to the name Muhammad are criminals like Mohammad Sidique Khan who kill innocent human beings. To honour the name is to live its meaning, like Muhammad Ali who stood up as a man of conscience.

As a (Jan) Mohamed, I’ll be trying my best to honour it too.

You can watch the documentary here:

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We don’t need to get under the veil, we need to get over it.

Earlier this year, the head of of Al-Azhar Islamic university found himself in agreement with Italy’s extreme right-wing Northern League, the BNP’s anti-immigration anti-Islam stance and Turkey’s rampantly secular constitution. The subject was the veiling of Muslim women, a topic that makes for unlikely bed-fellows.

Al-Tantawi, the senior sheikh at al-Azhar, was visiting a girl’s school when he told an 8th grade student to remove her face-veil saying, “the niqab has nothing to do with Islam and it is only a mere custom”adding bluntly, “I understand the religion better than you and your parents.”

At his insistence she removed the veil. He said shockingly: “You are actually like this (this ugly). What would you do if you were a little bit beautiful?”

Whether you agree or disagree with his intervention, it surprises me that a scholar -and role model -feels that he can use public intimidation on a young woman, and that he has a right over a woman’s clothing, defining and commenting on her intelligence, her family and her looks.

French president Sarkozy used the historic occasion of his first speech in the French parliament to pick out the veil as an issue of primary concern to the French public. It was subsequently reported that only 367 women in France’s population of over 62 million wear the face veil. This raises questions about why the veil is of greater concern than other issues relating to all women, across all social groups. For example, why not raise the serious topic of domestic violence, whose victims numbered a heart-rending 47,000 in France in 2007? Further, I found it spooky that French intelligence could offer such a specific number of niqab-wearers – were these women being monitored?

Sarkozy’s speech follows a ban on the headscarf in French schools and universities since 2004, not unlike a similar ban in Turkey which labels the headscarf as contrary to the country’s secular principles. Turkey finds itself in the peculiar situation that the out-of-power secular party is advocating against freedom of religious expression, resulting in women who wish to veil being denied high school and university education as well as public sector jobs.
Italy’s Prime Minister Berlusconi is a man who is not known for his dignified treatment of women. He too is advancing proposals with the anti’immigration Northern League to ban the veil in Italy, overturning a historic exemption in Italian law that allows the veil on grounds of freedom of religious expression.

Wherever you are in the world – Muslim country or otherwise – the issue of veiling is a hot topic. Proposals to wear, discard or ban it are put forward for political reasons that vary depending on the country. But this much is certain – Muslim women are bundled into a single-issue ‘problem’, and that issue is the veil. I’m not even going to elaborate on the many variations in veiling – headscarf, niqab, jilbab, burqa – because that is irrelevant to the discussion. This debate is centred around the interchangeability of ‘Muslim women’ with ‘veiling’, as though a Muslim woman and her veil are one and the same thing. To make matters worse, complex issues underlying the inflammatory political positions of people like Sarkozy and Berlusconi – issues like integration, unemployment and identity – are blamed on the veil. This is simplistic single issue politics at its worst – offering a bland and unintelligent analysis of the very real problems Muslim women, as well as society at large, are all facing, grouping them altogether as caused by ‘the veil’ and producing the wrong ignorant solution: ‘ban it.’

This obsession with the veil as the source of contention is illustrated by the constant stream of news and opinion pieces with titles like “uncovering Islam” “behind the veil” “beneath the veil” and “under the veil”. We don’t need to get under the veil, we need to get over it.

If Obama believes that a nation torn apart by race issues can become a post-racial society, then there is legitimate hope for a post-veil society. It is a society where a Muslim woman can get on with the task of living her life – in education, employment, security and safety in the family, private and public spheres. It is a society where who she is, rather than what she wears is her definition and her contribution. In such a society, the veil is no longer her only definition, no longer even her primary definition. This is a society where a woman’s choice to veil or not to veil is her choice and hers alone.

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This article has just been published in EMEL Magazine.

Muslim women are changing the world. Fed up with voices on all sides telling us how we should dress, what is ‘right’ for Muslim women, and how we should be defending Islam or in other cases dismantling it, Muslim women are getting themselves together and initiating change. But what does this mean if you are a Muslim man?

I should make two statements here: first, that I am an advocate for Muslim women and the changes that they want to make to traditional structures within Muslim communities, from within the faith. I believe Islam has a blueprint that offers liberation for both genders. Second, whilst there are some great changes afoot, an unspeakably huge amount still needs to be done in order to redress the oppression that Muslim women face from all sides.

With this in mind, I ask again, what if you are a Muslim man? It is a challenge being a Muslim woman, but I imagine that it is also a challenge being a Muslim man. There are plenty of books, talks and articles produced about “Women and Islam” but what about “Men and Islam.” It even sounds strange, doesn’t it?

Muslim women are constantly torn between the competing tensions of faith and multiple cultures. Men must be as well. For example, there is much talk about the difficulty that Muslim women face in finding marriage partners. Muslim men, what are your thoughts on this experience?

What notion of fatherhood can a Muslim man shape when battling traditional external notions that it is a ‘woman’s job’, a concept that exists in both western and eastern cultures?

When it comes to ideas about modesty and Muslim dress, what thought processes and support do Muslim men have in determining what they wear and whether this conforms to any standard of modest dress? And when it comes to the traditional notion that the hijab is there to save men from their uncontrollable cave-man sexual urges, do you have any opinions or more to the point, do you take offence at this? I think you should, and I have argued previously that hijab should not be explained in terms of denigrating men as licentious monsters.

When it comes to identity and stereotyping, Muslim men are typecast as today’s ‘angry young men’, with a beard and rucksack as labels for ‘terrorist’. What are the challenges that Muslim men are facing? What support do you want to address these?

If we want to create a change for women, then men need to be engaged. It’s the right thing to do, and it is the inevitable thing. It’s right because if Muslim men truly believe that Islam liberates women, and that it is built on the foundation of both genders being ‘created from one soul’, then they will – they must – stand in support of the changes women are advocating. More significantly, it is inevitable because any change that affects Muslim women must by definition affect Muslim men because the two occupy interconnected spheres of influence. Put another way, if men proactively make changes in conjunction with women, then problems affecting both genders will be solved much more quickly and effectively.

This is not about detracting from women, or diminishing their cause, nor is it about re-instating men as more important, or going back to patriarchy. It is about helping women, and helping the balance of our society as a whole.

Actually, this still sounds very Muslim-woman-centric, and there is a reason for framing my outreach to Muslim men in this way. I don’t want Muslim men’s needs to be hijacked by the same unyielding voices of traditional patriarchy that drown out Muslim women’s voices by telling them that they know better than Muslim women what it is exactly that Muslim women need.

By framing up our need to hear men’s voices from within the paradigm of the changes Muslim women are creating, I’m hoping to give space and freedom to Muslim men to be honest about the challenges they face. Young men can suffer at the hands of tradition, culture and patriarchy too, their needs being overlooked, unheard or dismissed as rebellious immature youth.

All of us need to make space for men to speak up about their concerns. There are two critical components of this space: that men can speak honestly about their issues; and also, that men and women can talk to each other, openly, sincerely and productively.

Muslim men, we need to hear from you.

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This article was published today in The Times Online

Gender separation is not inherently sexist. We have single sex toilets, stag do’s and hen nights, boys nights out and Anne Summers party nights in, as well as single sex schools, monasteries and convents.

Every culture has places and occasions where men and women find themselves congregating towards each other through custom, nature or by design.

I’m deliberately not using the word segregation – a word that carries far too much baggage with its connection to apartheid in South Africa, and the Civil Rights movement in the US. For segregation was premised on a lesser value being placed on those who were being segregated away, and that lesser value meant that they were deserving of less opportunity, respect and participation.

Separation in itself is not discriminatory because in theory – we’ll come on to talk about practice in a moment – it treats both genders equally. In the theory of separation men and women have equal respect and rights, equal access to opportunity and resource, but are also given the space to flourish or relax in a single sex environment.

India Knight wrote beautifully about how our culture has many moments of joy where men hang out with men, and women with women, and that we have no need to be in a mixed sex environment all the time.

The separation of the sexes is always a hot topic for debate. It was always widely held that both boys and girls gained better results in single sex education.

Boys and girls are more likely to take a wider range of school subjects including those which are not considered ‘typical’ of their gender when in separate schools – girls taking more sciences and boys taking more arts – and more likely to go onto careers less typical of their gender and more suited to their talents.

Women educated in single sex schools also go onto earn more money. In the working world the policy was always to encourage women to broaden their choice of professions out of the usually ‘women’s professions’ and get more men involved in things considered feminine.

In a recent study by the University of Cambridge, amongst a sample of 20 countries, those which have more occupations dominated by one sex have more equality in pay between the sexes overall, contradicting assumptions about the advantages of bringing men into traditionally women-dominated occupations and women into male-dominated occupations.

These examples are not to distract us from the topic in hand, nor to discuss the methodologies or accuracy of their findings and not even to suggest they are directly comparable to the issue we are about to discuss.

Rather they should set the landscape to a more sophisticated debate on separation and illustrate two points.

First, that this is a nuanced topic with many complexities. There is no simple right or wrong to policy and execution and the issue of separation permeates all aspects of society.

Second, this issue of separation is not limited to “Muslim weddings bad” as an MP raised last month.

Jim Fitzpatrick MP for Poplar and Canning town, which has a large Muslim population, was invited to a Muslim wedding but on arrival, finding that the men and women were to be seated separately, decided to leave, and tell the press about it.

I wrote about it at the time, disappointed that he was rude enough to make a fuss about a private matter, and surprised that he was ignorant that many Muslim weddings are separated, in both the UK and around the world, and have been as far back as I can remember.

Gender separation definitely is discriminatory when it normalises male behaviour as the “baseline” and the male side robs the female side of the equation of access, agency and participation.

This is an extremely problematic area in the Muslim community.

Let’s for the moment assume that there is no intent to discriminate, but that Muslims feel as though creating a physical boundary for gender separation is in line with Islamic principles.

Even from this starting point, even those Muslims who support it must acknowledge the reality that the physical arrangements exclude and diminish women’s participation simply because of the arrangement of physical space and location.

Those “holding the microphone” have control “from the men’s side” and it becomes a kerfuffle to make even a comment from the women’s side. This is not about social occasions of enjoyment like weddings, but serious civic institutions where decisions about the life of the community and its future take place.

Sometimes women aren’t even invited or told they “don’t need to be there”.

Herein are the clues which are more revealing about what really lies beneath. Sometimes the sound system is poor, there is no visual, or women are not even in the same room or building. The rooms are smaller, dank, poorly ventilated, or hurriedly found to plonk the women into.

Those Muslim men who don’t believe me should perhaps investigate these rooms for themselves.

Not all mosques are like this – the ones I attend have seating in the same room, or separate rooms but with excellent facilities for both men and women.

When the less favourable locations are challenged about the lack of facilities for women they say that there isn’t enough space to fit the men and women, or the women prefer to stay at home, or so on.

This makes it apparent that it is the same gender discriminatory attitudes that are often prevalent in wider society rearing their ugly heads here, but hiding behind the false statement that it is religiously “required” separation that makes it so.

I don’t buy it.

If it was important to have women there, if it was a natural instinct to include women as Islam dictates, then space would automatically be found.

The separation can cause other problems too if not carefully patrolled – women become anonymous and indistinguishable. When events are reviewed, their presence and participation is unrecorded. And of course their talents remain untapped for the benefit of the community, which is a great loss. Participation in the running and management of a community is then denied to women – when it never was in Islamic history.

In Islamic thinking, separation stems from the importance placed on modesty in public – this covers modest clothing (for men and women), modest behaviour (for men and women) and humility (for men and women). In a society which has sexualised almost every aspect of life this can appear a stark contrast or possibly even austere. But for many Muslims the call for modesty is actually a relief from adverts that hallucinate naked men and women in supermarkets after wearing certain deodorants, or the constant debates about body images of female celebrities (she looks like a pre-pubescent child vs. she’s put on a few pounds on holiday).

The debate on Muslim dress almost always seems to be hijacked by notions that men are uncontrollable lust-monsters who would ravage a woman as look at her, and that women are nothing but sexual objects that need such extreme protection that they can’t be in the same room.

Frankly I find the former insulting on behalf of men, and the latter infantilising and patronising on behalf of women.

By instituting a physical separation as the vessel for modesty-management the responsibility for modesty is devolved to the physical partition rather than necessarily imbuing the men and women with the social graces of modesty and respect in the way that they interact with each other.

Personally, I believe that there is a time and place for separation, and a time and place where a cohesive participation is required. In either scenario it is the behaviour that is primary, for me the physical separation is simply about allowing a space for both men and women to unwind, relax or flourish – as with all the examples I quoted at the beginning.

Those who insist on separation as a requirement of religious law in order to exclude women’s participation are actually hiding prejudice behind the law.

For law is always a product of the values and ethos of a community – the law serves a community’s vision rather than dictating how the community should behave. And the Islamic ethos is that men and women are equal creations, that have equal value and equal responsibility in the life of the community.

The Koran talks about men and women being equal “garments for each other” and “finding peace and tranquility” in each other.

Those who wish to uphold physical separation, as well as those who want to make clear that separation is not discriminatory, must make extra efforts to eradicate the difficulties of access and participation that usually come for the women. They need to make doubly sure that resources and respect are fully provided so that women can be fully functioning and valued members of society.

It’s a bit like thinking of the Yin-Yang symbol in representing the male and the female. They interact with each other, but don’t need to be constantly mixed up or in each other’s pockets. Neither can one be completely excluded. When you get the balance and the interaction right you achieve a fully functioning whole.

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This was published in EMEL Magazine

Do you want to be the next Islamic Idol? An Egyptian TV programme earlier this year pitted 12 hopefuls against each other in an American Idol-style singing contest in order to achieve that most perplexing of accolades: “Islamic Idol.” Yup, go ahead with the double take on the title. I did the same, unable to imagine two concepts so diametrically opposed to each other being brought together in a serious manner.

The show aimed to find talent for a new Islamic pop channel in the Arab world, 4shbab, For the Youth, which appears to be a sort of halal MTV for an upcoming generation of young Muslims who are conscious of observing their Islamic faith. Ahmad Abu Heiba whose idea lies behind the channel says his mission is to spread the message that observant Muslims can also be modern and in touch with today’s world.

Muslims are not alone in wanting to create alternative choices to the mainstream in order to meet their beliefs. Those who keep kosher, observe a vegetarian diet, or make efforts to live an environmentally friendly life are amongst many others trying to create product options. If by creating “Islamic” options we also create opportunities for Muslims to live their lives at their most spiritually fulfilled level, then this is a good thing.

However, something still niggles with some of these “Islamic alternatives”. Remember the rise of “Islamic cola” a few years ago? Brands like Mecca Cola, Zamzam Cola and Qibla Cola sprung onto our shelves during a period of great encouragement in the Muslim community to boycott mainstream brands. They sold millions of bottles across the world to a cola-thirsty ummah. The political situation had made Muslims conscious of what they were drinking, so why didn’t Muslim entrepreneurs take the opportunity to introduce different beverages in healthier and more innovative flavours instead of mindlessly aping a high-calorie drink which rots your teeth?

Not only would boycott-conscious Muslims have been helped to support their efforts, but such new products might have served a wider audience all of whom are looking for new alternatives. The political opportunity would have been the perfect platform to highlight not only the political change Muslims were demanding, but also the social value they were adding to everyone. By thinking only within the confines of the label “Islamic”, products are not necessarily designed to be good from the bottom-up for the benefit of all in the long run. Instead, they focus on a short-term need.

You will tell me that there is nothing wrong in meeting an urgent short term requirement that meets the technical specification of your need, and you would be absolutely right. Except for the following facts: if all you ever do is focus on today, your future can never be any different to your yesterday. If all you ever do is tweak the products and paradigms of others to conform to your technicalities, you will only ever be a follower, never a leader.
So, whilst we must support the efforts of those who try to help us live more Islamic lives by giving us “Islamic” options, we must at the same time push harder for original thinking in the civic, social and business spheres which will create a better future not just for Muslims, but for everyone.

One very obvious example is the eco-industry. Islam at its very core is about maintaining respect and balance with the environment. Whilst we are busy spending all our time on getting the technicalities right, (remembering that they are indeed very important) we forget that other extremely important point: Islam is a big-picture way-of-life, concerned with equilibrium at a cosmic level. Muslims therefore have a great deal to contribute to setting the very parameters of this nascent debate. Muslim thinking and entrepreneurs are well-placed to shape this new paradigm, contribute to its development and then to capitalise commercially.

There is one bigger, more critical worry when we focus on creating me-too products with the label “Islamic”. When we tick off the list of requirements for something to be “Islamic”, we must be wary of serving “Islam” itself rather than the Creator and that ‘Islam’ itself does not become an idol that must be placated. Is our intent “for the sake of Islam” or is it for the sake of the Creator? When “Islam” or being “Islamic” are the end goals, then we find that titles like “Islamic Idol” are easily created, and that must be a cautionary lesson for all of us.

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This article has just been published at the Times Online.

Politics.co.uk carries this report on Jim Fitzpatrick, the Minister for Food, Farming and Environment, who walked out of a Muslim marriage ceremony in his constituency, apparently in a state of shock that men and women would be segregated and sit apart.

Our guest blogger, Shelina Zahra Janmohamed, author of Love in a Headscarf, argues, with justification, that Fitzpatrick was extremely rude to the couple in question. What do you think?

Shelina writes: Fitzpatrick’s constituency, Poplar and Canning Town, includes Tower Hamlets which has a 35 per cent Bangladeshi Muslim population. He claims, rather surprisingly, that he was unaware of the custom of segregation at Muslim weddings. It worries me that the representative of a ward where a large minority are Muslim is completely ignorant of this tradition. I’m even more shocked that he is proud to profess his ignorance. Whether he likes or dislikes the custom is a different matter: surely he ought to be aware of how a significant chunk of his community conduct a central event in their personal lives. What else is he ignorant of?

Let’s start with the meaning of integration. Fitzpatrick says that separate seating for men and women is stopping integration. Yet here is a family who only knows him through a friend and possibly as their MP, inviting him to their most important day. That to me is reaching out and encouraging integration.

Then we can move onto good manners. Weddings have always been a very personal matter and as with all occasions, there is etiquette which the guests must follow. If there is one thing that the British can truly pride themselves on, it is (or at least used to be) excellent manners. We know how to respond to invitations, use the right cutlery, queue in line. In fact many a book over the centuries has been written on developing the right social graces. The bride and groom are under no obligation as to who they invite to the wedding, and to be invited at all is a great honour. And at a time when budgets are tighter than ever, and weddings are becoming increasingly expensive, it is a real privilege to be invited to someone’s wedding.

I feel very sad for the bride and groom that their special day has been hijacked by a rude ungracious guest who decided that their personal choices for the day were not to his taste.

But here is the rub of Fitzpatrick’s ignorance. Segregated weddings are extremely commonplace and have been so for decades. Only a handful of the many Muslim weddings I have attended in my life have not been segregated. And this is not just the case in Britain but all over the world. Women have their own celebrations, as do the men, and both of these are incredibly joyful vibrant occasions. A half-Iraqi half-English Muslim friend who married a British born Bangladeshi had her marriage celebration for women only, and enjoyed it thoroughly. Her husband is delighted that the women got to “let their hair down” (literally in some cases of hijab-wearers). A wedding I attended in Bahrain of a minor royal was held in a glamorous marquee catering for a thousand people. Nine hundred and ninety nine were women. The groom popped in briefly to give his bride the ring.

If we look closer to home, segregation is still prevalent in other wedding traditions too. Some orthodox Jewish marriages are segregated. And we still hold dear to our separation of the stag night and hen do. Would Fitzpatrick have wanted to take his wife along on a drunken weekend in Prague?

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This article was published in EMEL Magazine.

The internet has created an ummah that lives up to the Prophetic idea of a nation without boundaries. The Qur’an talks of “ummah wahida”, One Nation, which the Prophet described as a body that feels the pain that any other part of the body feels. Today, it is the e-ummah that feels the pain and joy of its brothers and sisters no matter their location, ethnicity or time zone, because it has dissolved the barriers of time, culture and distance.

During the era of Muslim empires there was a sense of geographical unity, even if information about far flung reaches of its geography took time to spread. This united geography, under the banner of one religion made the ummah an easily identifiable entity. But modern times have changed the shape and distribution of Muslims. No longer are they consolidated in one area. Instead, they are spread out widely not just as a diaspora reaching out from historically Muslim lands, but being born out of native ethnicities and cultures fresh to Islam.

In a world of nation states, nationalism and declining religiosity, the enduring sense of global connectivity to an ummah based on religious affiliation is an anomaly. Muslims are questioned about how they can show patriotism at the same time as being concerned about Muslims across the globe.

But the notion of Ummah has always allowed for this layering of multiple identities. The Qur’an is quite clear that human beings have been created in different tribes with different ethnicities and languages so that people can ‘know each other’, an explicit directive to rejoice in difference and affiliation. The notion of ummah has no conflict with this. Instead, the two paradigms support the human need that at once desires to be both unique and have a sense of belonging.

The internet has for the first time created immediate connections of communication to support the reality of a global ummah. News travels within seconds, and communities are created not by geography but by interest and purpose. When a Muslim in one part of the world expresses anguish, Muslims around the globe immediately and empathetically feel their pain, experiences and joy too. The rise of the citizen journalist and blogger means that more voices are heard from the grass roots than ever before.

The internet has fostered the spiritual pursuits of education, support and encouragement too. We have seen the rise of religious learning, study groups as well of course as online matrimonials. In particular, it is worth noting that those who have historically been excluded access or participation from arenas of discussion and decision-making likes mosques and community centres – specifically women and youth – have found a forum within which to express themselves. The internet has given them freedom to explore ideas in a non-judgemental way, and to actually participate in the workings of the ummah. For these individuals in particular the e-ummah offers belonging and meaning that is lacking in their ‘real’ surroundings. It also allows the ummah to take advantage of their skills, talent and creativity – resources which the ummah has squandered over centuries and is not in any hurry to rectify. Life is not perfect in Muslim cyberspace. Etiquette is readily thrown out of the window as people engage in insult hurling at each other over political and religious difference. Some invoke the internet’s anonymity to stir up trouble and even say things that they would never have the nerve to say in person. They feel as though the facelessness of the internet absolves them of their responsibility for respect and good manners. They feel they are not being watched. But a Muslim of all people ought to know they are always being watched: by the Watcher Himself.

The e-ummah has one other major drawback which it needs to understand and address: it isn’t really there! Islam is a religion of physicality which emphasises that social and spiritual development occurs through repeated action and ritual. The physical movements of the prayer are one such example. Rituals like the Hajj, the Friday prayer, the daily congregational prayers, and even smiling – all point to the importance of being in company with other people. What will be the impact on the individual as well as the community if we fully divert ourselves into e-tawaf and e-jumm’a?

The internet is here to stay, and the e-ummah is one of the great miracles of our time. The challenge is to make sure that we avail ourselves of the magical connections that the internet has offered us, but retain the importance of real physical interaction in our daily lives.

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Yesterday the French president said “The burka is not a sign of religion, it is a sign of subservience. It will not be welcome on the territory of the French republic.”

This follows the establishment of a parliamentary commission to investigate whether the wearing of the burqa should be banned in public.

Following his speech, he is due to meet the Emir of Qatar – I wonder if he will suggest to him that women there should also remove their veils? If his view is that it is wrong in France as it “reduces them to servitude and undermines their dignity” then he ought to make the same point to the Emir about women in Qatar.

Except he won’t. His speech yesterday was held to the French parliament – a right he put into the constitution for himself last year. This is the first time that such a speech has been held in over a century. Following in the footsteps of his imperial predecessor at yesterday’s speech, it seems that in a hundred years, little has changed in Mr Sarkozy’s mind about imposing his version of liberal values.

Let’s remember what Obama said in Cairo, ‘it is important for Western countries to avoid impeding Muslim citizens from practising religion as they see fit – for instance, by dictating what clothes a Muslim woman should wear. We cannot disguise hostility towards any religion behind the pretence of liberalism.’

In the shadow of the sumptuous Versailles Palace, Sarkozy’s comments seem little other than cheap shots at winning political points, without really addressing the heart of the issue. How can a politician determine what a woman should wear? If she is wearing it out of choice – as some women do – not that I necessarily agree with them – then refusing a women’s right to choose what to wear is a form of oppression that women have long fought against.

If she is being forced to wear it – and this of course does happen – then what that woman needs is not a patronising president, but real tools to help her take control of her life – education and economics.

Besides, those women who wear burqa’s are a tiny minority of Muslim women – why single those who are forced to wear it as sufferers of domestic oppression, when so many millions of women face domestic violence? A more holistic approach would reap greater benefits for women in both quality and quantity. It seems from his words that he cares more about his own popularity, then making changes for burqa-wearing women.

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It’s Friday today, Jum’ah, and as a special treat, the Foreign Secretary has written his first ever posting on a Muslim blog, here at Spirit21. David Miliband is no stranger to cyberspace and writes his own prolific blog over at the FCO website.

It would be fair to say that the relationship between the Foreign Office and the British and global Muslim community has been a tumultuous one (ahem, understatement), and many Britons, including British Muslims, believe that the Foreign Office needs to be held more strongly to account, and should adopt a more proactive and ethical approach to Foreign policy, working in partnership with Muslims and the Muslim world.

So here is your chance, people: our Foreign Secretary is reaching out and wanting to create dialogue, so take up the opportunity to question him – that’s how we create change. I’ll be posting my own comments a bit later, but dear readers – grill him, debate with him, criticise him, offer him positive and innovative policy ideas.

Foreign Secretary: here is your opportunity to listen and to make real change. And you should keep going with more direct engagement like this with the electorate – we like it when our elected politicians talk to us directly, really listen, and then make real the aspirations of the people of this nation.


David Miliband: Compromise and coalition of consent required

There is hardly a more important issue than how we build strong coalitions with Muslim majority countries on issues as diverse as non proliferation or climate change, or how we deepen understanding between people of different faiths. This was the theme of my speech yesterday in Oxford.

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I’ll be speaking this evening at an event hosted by the Radical Middle Way entitled “Divan 2.0: Wired Warriors for the Soul of Islam”. It will be a panel discussion and Q&A between some of the UK’s most active cyber citizens.

So here are some of my inital thoughts: the web has certainly opened doors for Muslims – especially young Muslims – to have their voices heard and hold discussions that had very little space elsewhere. I’m one of those and my blog is testament to how the web helped me discover and shape my voice. But I do worry that there is a lot of yelling that goes on, and that we have lost the ability to discern wisdom and learning from polemic. And how does the invisible, intangible blogosphere fit into the social structure of a faith that is built around physical congregations such as the Friday prayers and the hajj? Are we destined to turn into two parallel ummahs, those who go to the mosque and those who go online?

Come along to the event to hear the panel talking about Wired Warriors for the soul of Islam

Date: Friday 22 May 2009
Location: Old Theatre, London School of Economics
Address: Houghton Street (off the Aldwych) London WC2A 2AE
Time: Doors open 6:45 pm; Starts 7:15 pm; Ends 8:45 pm

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