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Saturday, March 26, 2016

A Chinese convert is "content wherever she finds herself"

This article was first published on Openseam. Iman Wong is a Chinese convert from Singapore. She enjoys reading, brisk walking and listening to oldies. She currently volunteers at Darul Arqam, where she counsels new converts and teaches them about Islam and prayers.

By Iman Wong

It started way back in 1978. I had decided to embraced Islam. It was indeed a very trying and difficult period for me but I survived.

I lived in a kampong area in Geylang and there was a mosque near my home. Every morning I could hear the sounds of adhan I disliked it because it was noisy and interrupted my sleep. I had many different neighbours: Malays, Indians and Chinese. We played and ran around together. All our homes were always open and we only locked our front doors after midnight. It was so safe and so sound...

Then, I was studying in a Roman Catholic school, where all of us went to church, sang hymns and also studied catechism. The British nuns would read from the Bible and tell us stories even though we were non-Catholics. Incidentally, I remembered a handsome British priest who visited our class -- all of us were mesmerised by his big blue eyes. I was not keen or interested in being a Catholic as I did not feel anything when I looked at a statue of Jesus Christ.

My parents were Taoists and they only worshipped ancestors. I was a free thinker and I simply followed what they wanted me to do, like holding joss sticks and cleaning the altar of my late grandfather. Sometimes, I followed my mother to the temple to pray to deities, but I really disliked it. The smoke from the joss sticks and the solemn looks on the deities made me feel very uneasy whenever I visited the temple. For me, worshipping deities are definitely out, because deities are all made by men.

Then, I was aware that there was a God but I did not know how to get to Him. I was like a lost ship floating on the sea.

My dearest father was hardworking but a man of very few words. He was the only breadwinner in my family and when he was stressed out, he drowned his sorrows by drinking! I did not understand him too well as there was no communication between us at all. He was like our ‘commander’ from whom we only took orders. Then, I was rather rebellious, always wanting to do something different from my siblings.

One night, I did some soul searching and wondered if life should be so monotonous – eat, sleep, work, play? I started thinking about the meaning of life and concluded that there must be some superpower that created everything. My head kept pounding.

Who is He and where is He?

Finally, one day my question was answered. A Malay Muslim neighbour gave me a English translation of the Qur’an, written by Mohammed Pickthall. When I finally found some time to take a look, I read the first verse, Al Fatiha. The phrase, "Show us the straight path" (1:5) attracted me. I felt that this was the wake-up call for which I had been searching.

I began to attend classes at Darul Arqam under the late Cikgu Zaini, at Pheng Geck Avenue. He gave me the impression of a father, a respected teacher, and a knowledgeable person. He had a good sense of humour and in other words, a jolly good fellow. And he looked so Chinese too! My first question to him was, “Are you a Chinese?” and he said "No, I look Chinese but I am born Malay."

Of course, my parents didn’t know that I was attending Islamic courses. How would they have reacted! When I decided to convert in 1978, my father was so mad at me and did not speak to me for a year, but my mother was very supportive, alhamdulillah. My eldest sister was strongly against it because she is a Catholic. I embraced Islam without their blessings and I did feel very upset.

My faith fluctuated when I lost my late husband

Fortunately, I met Brother Kamar Lim, whom I greatly respect, and also the late Sister Saibah – both of whom became my mentors. They understood the conflict with my family and gave me a lot of support and encouragement. They said, keep praying and Allah will lighten your burden. I felt so much better after talking to both of them. Brother Kamar Lim asked me to be a council member with Darul Arqam and in short, Darul Arqam became my second home.

After a year, my father started speaking to me. But, he told me that he wanted his future son–in-law to be a Chinese. I was astounded but I had no choice but to take up his challenge! As it turned out, in the same year, I attended a youth camp in Taipei organised by the World Assembly Muslim Youth (WAMY) with another Muslim sister. I was really excited to meet so many Chinese Muslims in Taiwan and, guess what, there I also met my late husband. My late father was so happy that I was marrying a Chinese Muslim and we were blessed with a son, alhamdulillah.

In 1998, my late husband met with a car accident. I realised that death is inevitable. That took me to further understand that life in this world is not forever and that one day, we have to return to God whether we are ready to or not. My faith fluctuated when I lost my late husband but it was a trial that I had to quickly get over for the sake of my only son. I renewed my faith and occupied myself with classes and activities at Darul Arqam. Just like the Chinese saying, ji lai zhi ze an shi. Be content wherever you find yourself.

Time flies. I have embraced Islam for 38 years. Thank God that He blesses me till today. I am imperfect, I still have weakness and flaws in my journey to Islam but my faith keeps me going. New converts? Put your trust in Allah and everything will fall in its place, insha’allah.

Thursday, March 24, 2016

A quick guide to Islamic empires

This article originally appeared in the September 2014 Heritage issue of Aquila Style magazine. 

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History is dreary no more when the subject is the political theatre of Islam’s Golden Age.

The interior beauty of the Alhambra (Image: Fotolia)

When I was a young Muslim kid growing up, I had to attend Islamic classes every Sunday. The history lessons were unclear, but from them I got the (correct) idea that there were four caliphs who ruled after Prophet Muhammad (peace be upon him). And since I had also vaguely heard about several Islamic empires, I got the (false) impression that each caliph had his own dynasty.

I was an intellectually awkward teenager trying to empower my Muslim self with the achievements of the Golden Age of Islam, but I had no idea where this time period fit in with the rest of history. Later I realised that what could be called an “empire” happened after the reign of the four Rightly Guided Caliphs who strove to keep the message of Muhammad (pbuh) alive: Abu Bakr, Umar, Uthman and Ali.

The Umayyad elite 
(661 – 737 CE / 40 – 120 AH)
When Muhammad (pbuh) first began his prophetic career, the Umayyads were part of Mecca’s rich elite, who also harassed his followers when he still lived in Mecca. When Muhammad (pbuh) was spreading the Word of God, condemning those who were rich but did not care for society’s downtrodden and marginalised, the Umayyads were some of the people he was referring to.

Before Islam the Umayyads were merely the city elite. But once Islam started to prove, in a way, how Muslims could also achieve success in this world, they converted to Islam and became the elite of a global empire.

The main man in this empire was Mu’awiya; he was the cousin of Umar, the second caliph. Earlier during Umar’s reign, Mu’awiya was appointed the governor of Damascus and he kept this position throughout the reigns of the next two caliphs, Uthman and Ali. Towards the end of Ali’s reign, Mu’awiya formally refused to accept Ali as caliph, and led an army against him. When Ali was assassinated by one of his own followers, Mu’awiya declared himself caliph. Towards the end of his life, his son Yazid succeeded him.

The empire of the Umayyads launched the evolution of Islam as a civilisation and political empire. During their reign the Umayyads nurtured Islam’s religious institutions, like mosques and waqf – philantrophic religious foundations. They also declared Arabic as the official language, replacing Greek in the western ends of their empire – an empire that stretched from Cordoba in the west to Persia in the east, covering parts of modern day Iran and Afghanistan.

Mecca as depicted in the Qatari TV series ‘Omar’ (2012) Photo: YouTube
The second caliph of Islam, Umar, portrayed by Samer Ismail in the TV series ‘Omar’ (2012) Photo: YouTube
A map of the city of Baghdad between 150 and 300 AH (767 and 912 CE). William Muir / Wikimedia Commons
Al-Hakim Mosque in Cairo was named after the 6th Fatimid caliph. Photo: Fotolia
A manuscript written during the Abbasid era. Wikimedia Commons

Abbasids take over, one Umayyad gets away 
(737 – 961 CE / 120 – 350 AH)
The Umayyads had created what seemed to be a stable empire, with Yazid’s descendants ruling for several generations. But the homogenisation of doctrine and bureaucracy within the empire had resulted in growing discontent among two marginalised groups: the Shi’a against the orthodox religious establishment, and the Persians against the Arab political establishment. Eventually, these two groups mapped onto each other.

This 1940s picture shows the 9th-century Malwiya Minaret with a spiral ramp at the Great Mosque of Samarra, 125 km north of Baghdad. Photo: DSK/AFP

Meanwhile in Iraq, a small anti-government band called the Hashimites dispatched to Merv (in today’s Turkmenistan) a professional revolutionary with the pseudonym Abu Muslim. His job was to protest against the growing materialism of the Umayyads and to promote the installation of Abu al-Abbas, a distant relative of the Prophet (pbuh), in order to return the Muslim world to the right track.

Abu Muslim’s army clashed with the Umayyads in Iraq, but not before incorporating bands of discontented Persians along the way. They won, and the Hashimites proclaimed Abbas as the new caliph. To cement his power, Abbas had the leading members of any surviving Umayyads killed; his brother Mansur later had Abu Muslim executed as well. The Abbasid empire had officially begun.

In embracing an orthodox approach to Islam, which had been developing under the Umayyads, Sunnism was born and was considered a clear sect, separate from Shi’ism. Perhaps the most important outcome of the Abbasid dynasty, which ruled for over 200 years, was the building of Baghdad.

Civilisation, culture, philosophy and art blossomed and reached a peak during the first two centuries or so. When Abbas died, his brother Mansur decided to build a new capital to serve as the empire’s focal point. Called the Round City because of the circular palace complex at its centre, Baghdad became the biggest and busiest city of its time. Traders, merchants and vendors settled in concentric circles around the palace, creating a maze of streets and alleys, mosques and bathhouses.

This 1940s picture shows the 9th-century Malwiya Minaret with a spiral ramp at the Great Mosque of Samarra, 125 km north of Baghdad. Photo: DSK/AFP
The thing about history is that it’s never linear; there are many simultaneous events happening all the time. If you’re sad that the Umayyads were all executed by Abbas, don’t despair: there’s a glimmer of hope. The last Umayyad nobleman, Abdul Rahman, fled to Andalusia (today’s Spain) while the Abbasid dynasty was starting up. Andalusians accepted him as their leader because as far as they knew, the Umayyads were still their leaders. And besides, Baghdad was geographically too far away to make much of an immediate impact.

Andalusia claimed to be independent from Baghdad, believing they were still the rightful caliphate. When Muslims (and non-Muslims) talk about the Golden Age, they are often referring to the Andalusian Umayyad empire. At its peak the capital of Cordoba boasted the largest libraries in Europe, hundreds of mosques, schools and bathhouses, as well as trade with North Africa and across the Mediterranean. Muslims, Jews and Christians lived under their own religious leaders and legal systems, practising their respective rituals and customs.

Co-existing caliphates: Andalusian Umayyads, Baghdadi Abbasids, and Cairene Fatimids 
(958 – 1095 CE / 347 – 487 AH)
In the 10th century yet another city rose up to challenge the Abbasid caliphate, which was by now clearly Sunni. A group of Tunisian Shi’a warriors seized Egypt from the Abbasid empire, and declared themselves the true caliph of Islam because they were descendants of Fatima, the Prophet’s (pbuh) daughter. They built a new capital and named it “Victory”: Qahira, or Cairo.

The Shi’ite Fatimid empire could be proud of building Al-Azhar, the world’s second university after Al-Karaouine in Fez. Drawing upon their natural resources of the Nile river and the Mediterranean sea, this caliphate dominated the maritime routes along the Red Sea and probably outshone both Baghdad and Cordoba.

Later on, the Fatimid empire was conquered and absorbed into the Abbasid caliphate. Meanwhile, the remaining Umayyad empire in Al-Andalus lasted until 1031, when it was conquered by Catholic Spain. The Abbasid dynasty and the Golden Age effectively ended when Baghdad was conquered by the Mongols in 1258. They regrouped in a weaker form as the Mamluk empire in Egypt, which was eventually conquered by the Ottoman empire in the 16th century.

This green glass weight from the Umayyad Dynasty is dated 743. In addition to the name al-Walid, who was the financial director of the Damascus treasury, the weight’s inscription, stamped on top in an angular script known as kufic, evokes Yazid III, a caliph of the Umayyad Dynasty. Acquired by Henry Walters, 1914. Wikimedia Commons
Map of the Umayyad Caliphate in 750 CE. From The Historical Atlas by William R Shepherd, 1926. Courtesy of the General Libraries at the University of Texas at Austin/Wikimedia Commons
An artist’s sketch of the main market in the Cordoba capital during the Andalusian Umayyad dynasty. Exhibited at Madinat al Zahra Museum. Photo: Sya Taha
The interior of Cordoba’s Mosque-Cathedral, rebuilt from a Catholic cathedral in the 8th century by Caliph Abdul Rahman. The red and white arches were inspired by the blue and white arches of the Dome of the Rock in Jerusalem. Some say that the many rows of arches were meant to resemble the palm trees of Arabia that Abdul Rahman so dearly missed. Photo: Fotolia
A dome inside the Mosque-Cathedral of Cordoba. Photo: Fotolia
The mihrab of the Mosque-Cathedral of Cordoba is richly decorated with gold and designs of flowers and plants. Unusually, it faces south instead of south-east towards Mecca. Photo: Yarehk Hernandez
The exterior of the Mosque-Cathedral of Cordoba. Photo: Sya Taha
The ruins of Madinat az-Zahra (“City of the Flower”), a palace-city built in 936–940 by Caliph Abdul Rahman that contained mosques, offices, gardens, residences and baths. Representing the power and legitimacy of the caliph to continue the Umayyad empire in Andalusian Spain, Madinat az-Zahra served as the capital of al Andalus. Photo: Fotolia
The chamber in Madinat az-Zahra. Photo: Fotolia
The Court of Lions in the Alhambra. The Alhambra was first built under Caliph Abdul Rahman in the 8th century as a fortress, before being renovated in the 11th century as a palace. Photo: Fotolia

Who rules the ummah?

Prosperous as these caliphates were, they symbolised a clear fragmentation of the Muslim world. Each of them claimed to be the true caliphate, even as it was painfully obvious that the ummah was no longer coherent and united, and that their leaders were appearing to be more and more like secular kings.

From the 9th century onwards, other Islamic empires and sultanates also began to rise (and fall) in regions such as Persia, North Africa, Central Asia, South Asia and Southeast Asia. What most of these had in common was a claim to be a descendant of the Prophet (pbuh) or some other legitimacy to rule as a Muslim ruler.

I found it enthralling to know that Islamic empires co-existed, involved different degrees of bloodshed during takeovers, and included more than just the main three. When I think back to my scattered Islamic history education, an Islamic Empires 101 course sure would have kept my attention as a kid!

For historical sources and maps, see Destiny Disrupted: A History of the World Through Islamic Eyes(2009) by Tamim Ansary

Khalifa / Caliph: Khalifa in the Qur’an (2:30,38:26) means a vicegerent on earth, referring to human beings. Historically, when the ummah (global Muslim community) could be considered one governable population (during the time of the Prophet (pbuh), for example), the leader was called a khalifa, or caliph. When Prophet Muhammad (pbuh) passed away in 632, the four rulers who succeeded him each became known by the title of Rightly Guided Caliph. The political rulers of the various Islamic empires that came afterwards also proclaimed themselves the rightful caliphs.