The recent resignation of Tomasz Greniuch raises fundamental questions about how one of the most critically important institutions in Poland, the Institute of National Remembrance (IPN), carries out its due diligence of potential staff and why it did not intervene sooner, as Greniuch’s links to the far-right are no secret.

As our investigation reveals, Greniuch’s links to the far-right, ultranationalist National Radical Camp (ONR) run as late as 2018.

Jewish and anti-racist groups raised their concerns, with some calling for his sacking. Now, two weeks later, his tenure ends not by firing but resignation.  What due diligence did the IPN carry out? We stress that none of Greniuch’s activities was a secret, found openly on various blogs, social media, and newspapers, including information he openly shared.

Greniuch offered a public apology, published in English on the IPN website.

Faith Matters details its original investigation below, having updated the story to reflect the above.

The appointment of a former far-right activist to a local branch of the IPN has caused shock across Poland, with one major anti-racism organisation calling for his resignation.

The appointment of Tomasz Greniuch, published in a press release on February 9, was combative, insisting that Greniuch had ‘apologised’ for his ‘past mistakes’ made in his ‘youth’.

Faith Matters, however, can reveal the links to the far-right are more recent, as three speaking events in 2018 had the sponsorship of, or included Mr Greniuch speaking in front of the flags of the ultranationalist, neo-fascist National Radical Camp (ONR), having founded a local branch in Opole.

On March 16, 2018, Civitas Christiania listed Greniuch as their keynote speaker in an event sponsored by the ONR (their logo appears on the official promotional poster).

Mr Greniuch promoted the Facebook event (the text of which referenced the ONR) on a promotional page for his book Śmiertelni – Historia oparta na faktach.

The second speaking event, uploaded to YouTube on May 21, 2018, features an introduction given by a woman wearing the ONR armband, and throughout the discussion, the ONR flags appear on either side of Greniuch.

The third event, dated (per the upload on YouTube), as of September 22, 2018, featured Greniuch and was co-sponsored by a local ONR chapter (their banners and flags appear in the background throughout).

Promotional materials for another speaking event from Greniuch in February 2018 included sponsorship from the nationalist clothing brand ProPatriae. The owner of this clothing brand, Jakub Sadowski, had links to the ONR leadership, according to Oko Press.

In 2016, ProPatriae publicly thanked Greniuch for wearing their clothing on Facebook.

Other sponsors included the website Kierunki (which has retweeted ONR accounts and Twitter and gives a platform for their propaganda).

The final sponsor is Marsz Niepodległości – which organises the Independence Day marches. Its founder, Robert Bąkiewicz, was described as being an ‘important’ member of the ONR.

Away from far-right-sponsored events and indeed activities within Poland, as in late 2017, Greniuch spoke at the now-infamous Slough book fare event, profiled by BBC Newsnight a year later, following revelations that funds from the Polish Embassy went towards the event.

The full Newsnight investigation includes quotes from Greniuch (but does not name him). One such quote includes reference to “ethnic transformation” being “a real biological time bomb.”

Credit: BBC Newsnight

Other photos of Greniuch at the Slough event appeared on subsequent social media posts.

Various reports about Greniuch and the ONR have appeared over the years in the Polish-language media.

Nor has he escaped the attention of the English-language media either. In November 2019, the Jewish Telegraph Agency reported his appointment within the Opole branch of the IPN.

Ronald S. Lauder, President of the World Jewish Congress and Chairman of the Auschwitz-Birkenau Memorial Foundation, discussed Greniuch’s appointment in a broader article which began: “I am deeply concerned for Poland. Something is changing, and I’m afraid a country I care about deeply is moving in a very dangerous direction.”

Both Notes from Poland and Polish News report that Greniuch is “mentioned as one of the originators of the first nationalist demonstration on the occasion of Independence Day in Warsaw in 2006.”

The vice-president of Wroclaw, Sebastian Lorenc, condemned the appointment on Facebook. The anger in Wroclaw has not gone away either, with protests and even a resignation occurring.

Other politicians called for his resignation.

On Twitter, the Israeli Embassy spoke of their ‘surprise’ at the appointment, urging Greniuch to visit the Auschwitz museum.

The anti-racism organisation Never Again said: “The Institute of National Memory is one of the most important and powerful institutions in Poland. The nomination of Tomasz Greniuch to one of its key positions is shocking and disgusting. It illustrates the current breakdown of democratic values in Polish society and the strength of far-right historical revisionism and Holocaust distortion. It spits on the graves of the victims of fascism. We call for his immediate dismissal.”

Faith Matters investigation of Greniuch’s historic ONR agitations in Opole included a notorious public eulogy of the convicted Holocaust denier Dariusz Ratajczaj in 2012.

Read more: Neo Fascist ONR, Oboz Naradowo-Radykalny, Offshoot in Manchester

We have long campaigned on the case of Mohammed Nabi Wardak, an Afghan military translator who saw action in Helmand with British forces when our troops were in-country and in the midst of controlling the violence and terrorism associated with the Taliban.

Our work rallied the Sun newspaper, as well as others, in highlighting the case of ‘Nabi’ and those Afghan interpreters who risked their lives to ensure the safety and security of residents in Helmand, which during 2009-2011, saw some of the worst attacks against civilians and British forces in the region.

After 3 years of work on highlighting Nabi’s case and advocating for changes to this Scheme, the Government has listened and made some significant changes which means that more former Afghan translators meet the criteria for possible resettlement into the United Kingdom.

The crux of the changes are these:

–        In 2018, the Defence Secretary announced that the criteria for the Afghan Locally Employed Ex-Gratia Scheme was expanded to include all Afghan interpreters who served for a year or more on the frontline in Helmand from May 2006. They were eligible for relocation to the United Kingdom if they met these basic criteria and these guidelines were a further enhancement on the initial parameters of the scheme which stipulated that only those Afghan personnel serving on the 19^th of December 2012, and who were made redundant, were eligible for relocation. It was a significant expansion of the scheme, though there was one caveat. That caveat was that any personnel who were dismissed or resigned would not be eligible and the scheme therefore only included those made redundant.

–        Lobbying by many agencies, including Faith Matters, has led to a further change to the Ex-Gratia Scheme (EGS) and we are grateful to the Government’s change in position and for the willingness to understand that the lives of wider numbers of former Afghan personnel are at stake, particularly with the Taliban vying for governmental positions in a peace agreement in Afghanistan.

–        Last month, a further change to the EGS was made. The Defence Secretary and the Home Secretary extended the Scheme again. In a letter to Faith Matters, the text highlighted that Locally Employed Afghan Civilians who also resigned from service would be included for resettlement. The relevant text is outlined below:

“As such, the criteria now require either that the applicant was made redundant on or after 01 May 2006 with 12 months or more service outside the wire on the frontline in Helmand, or that the applicant resigned on or after 01 May 2006 with 18 months or more service outside the wire on the frontline in Helmand. If a former LEC meets these new criteria, they will be eligible for relocation.”

These changes mean that Mohammed Nabi Wardak’s case meets these criteria and he could, (after 4 years of having left Afghanistan), finally be able to enter the United Kingdom with his family.

Nabi has not seen his family since he fled Afghanistan and he resigned because of multiple Taliban threats to his life for supporting and assisting the British army in Afghanistan. These threats were played out with an attempted kidnap attempt against him in broad daylight. If the perpetrators had managed to kidnap him, Nabi’s fate would certainly have been an execution by the Taliban for helping British forces.

We remember asking Nabi why he joined as a military interpreter and his answer was simple; he said “I thought that the British could make a better Afghanistan, where girls could go to school and we could not live in fear”.

Nabi fled Afghanistan after multiple threats to his life in-country. He travelled to Turkey and his labour was brutally exploited since he had no means of support. He then followed the route that Syrian refugees were taking to get into Europe to seek asylum, which he did, only to be arrested and thrown into jail. He was eventually released and left destitute on the streets of Athens where he slept on park benches and ate and drunk what members of the public could give him. The excruciating heat of Athens in summer and a lack of public drinking water sources also nearly cost him his life as he was destitute on the streets.

It should never really have reached this point and our country should have opened its doors many years go to people like Nabi who risked their lives for our soldiers. We are now at the final stages for entry of this man and his family into this country. Let us hope that Nabi and his family are with us before Christmas. There is light at the end of this tunnel and about time too.

Read more: Thirteen killed, 120 injured in Afghan car bombing

We are currently seeing a change and shift in relations between the United Kingdom and the Chinese Communist Party. This on the back of a number of issues that have included Huawei, the Coronavirus crisis, aggressive postures against human rights activists in Hong Kong and the mass internment of Uighur Muslims.

For far too long, the Chinese Communist Government has been allowed to do what it likes under a policy of approachment by the then Prime Minister, the Rt. Hon. David Cameron. However, we are now in a different place and China cannot be allowed to carry on its abuse of human rights, whilst it still maintains an aggressive policy against those who peacefully demonstrate against the Government’s autocratic policies. Let us also never forget the massacre of peaceful demonstrators in Tianenmen Square in 1989.

This Government is right in challenging and in stopping the influence of China’s Communist Government. Who would have thought that over a million people would be forcibly interned because of their religion in 2020? Who would have thought that a Government would restrict public access to information during the outbreak of a global pandemic? Furthermore, who would have thought that a policy of breaking the will of peaceful demonstrators in Hong Kong, would be enacted in 2020, with the eyes of the world watching?

China has, for far too long, thought it could do what it wanted. That time has come to an end. Unless, they realise the futility of their policies in the areas outlined, we should continue to hold the Chinese Communist Government to account at every step.

As the COVID-19 lockdown has progressed, Mosques and other religious venues have been eerily empty. Ramadan has started and the COVID-19 induced disruption of the rituals that Ramadan usually consists of, has given Muslims a unique opportunity to examine the religious status quo.

Religion is like marmite; there are those who love it, those who hate it and those who feel everything in between. It is extremely personal. One thing I can say for certain is that in most cases religion creates a glass ceiling that inhibits true human unity because there is the inevitable othering of the non-believer. When this othering becomes absolute, it is often the first step for many of those who I have worked with on the other side of a terrorist conviction.

I learned the term “preacher hustle” from Ismael when he questioned me after one of the informal talks I gave at Cafe Sara off Edgware road. Cafe Sara was a fashionable sheesha venue that was a second home for middle eastern professional criminals. I later found out Ismael was a former PKK assassin who was now selling his trade on the street. His question was whether what I was doing, speaking to them about connecting to a higher consciousness beyond imagination and appetite, was a “Preacher Hustle”; he was puzzled by my continued talks and regular support for this community without the presence of a charity bucket.

The evangelical vigour of the 90’s Dawaah movement was a powerful force pre-9/11 and the Islam that it propagated had less of the political top down ambition and more of a relational understanding that emphasised brotherhood and community. Something attractive to those coming from a underclass background like myself. Perhaps it was the fact that my early experience was idealistic and I was surrounded by  converts whose  experiences echoed Malcolm X’s words;

“I have eaten from the same plate, drank from the same glass, slept on the same bed or rug, while praying to the same God— with fellow‐Muslims whose skin was the whitest of white, whose eyes were the bluest of blue, and whose hair was the blondest of blond—yet it was the first time in my life that I didn’t see them as ‘white’ men. I could look into their faces and see that these didn’t regard themselves as ‘white’”.

However, this entry level romantic humanism was soon hijacked by the religious paradigm. Religion as a concept in the west relates to a set of beliefs that is held by a group of people reflected in a world view and often expressed with some form of ritual. The divine laws dictated within these belief systems are based on texts. This creates a transactional system where the religious observer abstains from sin to be awarded with a divinely authorised version of the same thing in the next life.  This reward system fits perfectly into a consumer system that also relies upon imagination but never liberates the individual from his lower consciousness or reptilian mind. So in other words, anticipate and dream over buying that expensive leather coat, restrict yourself by not spending on anything else then you will be rewarded with the leather coat. And see yourselves as part of the cooler group and look down upon those without.

This text based simplistic understanding and its validation through proselytising was something that I saw a lot of when I first discovered Islam with the Malcolm X craze in the nineties. I had grown up  in a single parent family on a white underclass estate in Farnborough just outside of the army town of Aldershot. The area was also one of the drugs hubs for the south of England.  We had moved there when I was 8 from East London and my father left shortly afterwards leaving my mother to care for three children through being made homeless and living in a hostel to the daily racism and violence of a xenophobic community where we were the only asians.

Ben, who was one of the elders in our gang initially started looking into Islam. I recall watching Ahmed Deedat debate Christian preachers on video tape.  Each of the debaters would be grasping his text book whether Quran or Bible and trying to prove the other wrong by referring to the text.

In the 90’s the concept of atheism was not within mainstream thought and schools still sung hymns but the paradigm that Islam was taking was distinctly western. Ahmed Deedat’s methodology of debate was something formalised in Europe during the reformation.

This was in contrast to what had happened in the 60’s when Europeans were travelling to the East to study Islam as an Eastern Philosophy and bringing back the teachings of Maulana Rumi and Ibn Arabi  but in between we had the re-contextualisation of the term Jihad in order to propagate recruitment to the Afghan conflict and Saudi sponsored mosques with £20,000 sponsorships.

As someone who has spent over a decade in the rehabilitation of the some of the toughest terrorists and most recently IS members, I cannot help but raise my head above the pulpit and ask “Is anyone looking at the BS that these guys are following?” As the late great Robert Anton Wilson said “Your always following someone’s belief system, someone’s b….s!”

Let me be clear that I am not attacking the ritualistic practice or an individual searching for spiritual awakening within a collective through moral symbolisms of systems like Islam, Hinduism, Judaism etc. I am simply asking all of us who subscribe ourselves to a particular group to consider the possibility of stepping back from own imagined allegiances to a more universal perspective. To consider the fact that everyone is searching for tranquility and that if someone is aggressive towards you, it is a veil borne of their own vulnerability. To consider we approach each other without ego and with compassion and truly understand and practice the othering does not separate us from the one true community of this earth; the community of humanity. I do not claim any enlightenment but I do bask in the reward of love and stillness that such an approach delivers and it is this that compels me to invite you to join me.

“I’m going to kill you, I’m going to kill all of you Jews — you killed my brothers”  shouted Shazad at a Jewish motorist in Stamford Hill, until he was subsequently arrested and cautioned by the Police.

Over the next two years after his arrest Shaz, as he was known in East London, had earned a reputation for his anti-semitic rhetoric.  Shaz was not considered to be a practising religious individual by the community; he had a girlfriend and dealt drugs to supplement a part time labouring job.

Shaz approached me in Ilford town centre wanting to debate around the subject of Muslims being oppressed. He was 6ft tall and very gaunt resembling a heroine addict. This was the effect of the psychotic ‘skunk cannabis’ that he was addicted to. He wore combat trousers and a white hooded top with a pattern made up of machine guns.  As we walked to the coffee shop, I saw that he received nods of respect from those I knew to be street dealers.

The religious identity based upon an ‘us and them interpretation’, fitted easily into Shaz’s world view. His god was, in his own words; “a god of vengeance”. He was a product of the Jihadi Gangsterism that is now ubiquitous around the UK.

Over the next year and a half I spent a few hours a week not just with Shaz, but also with his parents and siblings. He lived at home and was of Pakistani heritage. His father was a liberal black cab driver and disliked what he saw as the rigid value system of Islam.

I have been dealing the most dangerous Islamist Terrorists within the British Prison system since 2009, often working with individuals and families on a pro-bono basis. Written requests from individuals, some of whom are IS returnees, came via their solicitors post conviction. This was due to individuals becoming aware of the legitimacy of our approach, which is backed by worldwide scholars.

I have watched with growing concern the mutation of Jihadism into a form that is easily adopted by those involved in criminality because it asks nothing of them in terms of discipline, but delivers the validation, recognition and position of belonging to a worldwide gang.

I’m often asked, what it is that changes people and their ideology? When high level ex-Jihadist volunteers counter the message of extremists, what is their message that carries legitimacy and weight? What is that message?

That response is – “It is love”!

The Prophet Muhammed described God’s love for each human being as akin to that of the Mother, hence if you want to know God; love what He loves; He loves all of his creation.

“That’s too idealistic bro!” was Shaz’s response.

“You’re talking about faith and God Shaz.  Why wouldn’t you believe in the greatest ideal?” I replied.

He nodded becoming emotional; his eyes brimming, holding back the tears.

I continued, “ there is no pretence in the approach, no dogmatic nonsense just sincerity because that is what I have experienced from my teacher, Shaykh Aleey Qadri.”

“If you cut your finger you bleed. If you cut down all the trees, you suffocate to death.  So who are you?

You are part of the trees, you are part of the animals and you are part all of humanity. You cannot disconnect. You are one with everyone”.

I scanned the room my eyes moving between Shaz and his father, they were both silent.

My teacher had asked the same question of me fifteen years ago.

Over the many hours that I spent with the family, Shaz and his father represented bi-polar world views with whom the heated discussions allowed me to start challenging the principles that they were both functioning from.

I stressed that everyone starts as innocent children.  It is fear and ignorance that creates hate and violence. This simple demonstration of the essence of people allowed us to move away from the ugliness of exceptionalism to true humanism. When asked the reason for my passionate defence of the Jewish community, I explained I was only defending my own community; humanity.

Contrary to public opinion, the Jihadist deviant sub-culture is less about theological belief systems and more about extrinsic attachment or belonging. This is not to be misunderstood as an ideological vacuum but rather a philosophical or worldview stance that cultivates brotherhood across the fabric of society and a rejection of utilitarian consumerism. This rejection means that the moral relativity that is currently used to diagnose and then impose interventions onto them falls short e.g. psychological, practical and theological interventions. This reductive approach means that the issues that need to be addressed outside of the individuals issues are never addressed and can remain dormant or unaddressed until they are triggered.

The interventions I undertook had to take into account many variables around the needs of the individual whilst re-contextualising reality within a universalist set of values. This was also focussed on addressing those grievances through positive social activism.

If there is one thing that the Covid 19 crisis has made evident, it is that disease does not differentiate. We are all human and we are all reliant upon each other and the environment.

Usman Raja is the CEO of the Unity Initiative and has been involved in counter-radicalisation and deradicalisation work within the Prisons Service. This article reflects his views.

This is written in haste on the eve of an exceptionally different night, at a bewildering and frightening time.

First and foremost, I wish everyone a good and safe festival.

Pesach means gratitude for deliverance. Words are insufficient to express our thankfulness to the NHS, to everyone caring, filling shop shelves, delivering food and medicines, helping the nation keep fit, supporting our morale and giving us strength in adversity. In the words of the Psalm, ‘May the work of your hands be blessed.’ Thank you, and thank you again!

When we sit at the table for the Seder tonight, when we open the Haggadah, however few we may be, even it is just me, or you, we must not think that we are alone. With us is Moses, leading the Children of Israel to freedom. Nearer us on our table sits Rabbi Akiva with his colleagues, debating liberty, dignity and justice until break of day. Yet nearer are our grand- or great-grandparents, who fled Nazism, escaped tyranny and fought for freedom across the earth. Surrounding us are women and men of all peoples who have found in this great story of liberty their hope, inspiration and courage. All of you, invisible as you are, are close by and with us, holding our hands, strong inside our hearts.

Your strength is our strength; your resilience and faith is our faith and resilience. Together we partake of, and dedicate ourselves to, the unfailing spirit of humanity in our struggle against illness, in our fight against injustice, in our respect for God’s world, and in the inexhaustible capacity to turn to each other in times of need with generosity, understanding, kindness, healing and love.

Therefore, let this Seder be a night of affirmation and celebration.

We affirm and celebrate life itself, the precious gift of breathing, the ability to stand, stretch out, take steps, may God protect it in every one of us.

We celebrate, even as we treasure it more deeply in its absence, the freedom to move, to walk in whichever direction, to seek liberty and to work for that same liberty for those who suffer under persecution, until, in Isaiah’s words, we ‘Give food to the hungry, clothe the naked and break the bonds of oppression.’

We celebrate love and friendship, even as in their absence we are more intensely aware than ever of those we love, those for whose companionship we long, and those whose listening heart we need, as the beloved says in the Song of Songs: O my companions, listen to me; let me hear your voice.’

We celebrate the value and dignity of life, all life together, in this wondrous, interdependent, fragile, precious world. We honour the life and dignity of every human being, and the lives, may God protect them, of those we love.

Do not imagine you are utterly alone. Thought, with its secret powers, knows how to navigate heart-space. Our words and songs join with the voices of our ancestors of three thousand years, and with those of many peoples. Together we shall speak and we shall sing, we shall pray and we shall learn, until the birdsong heralds the new dawn – of life and hope and joy.

Chag Sameach

Jonathan Wittenberg.

By Rashad Ali

Prologue

From wild conspiracy theories to denial of the extent of the spread of the disease known as Covid19, to zealous and dangerous displays of religious fervour, to behaviour betraying complete ignorance of maintaining safe distancing across Muslim countries and even in the UK irrational edicts have lead to Mosques endangering their communities by holding Friday congregational prayer against government scientific advice and a plethora of sensible Muslim edicts.

In fact Western Sociologists have pointed out this is against the spirit of prophetic teaching. But this doesn’t take away from age old debate about the assumed irrationality of religion and the religiously minded versus progressive secularists or even challenging the faith of believers due to the obstinate responses of their Faith’s, Islam and others.

The Debate Around Religion and Science

In light of the above the debate about Science and Islam, and the place of empirical thought, scientific methodology and knowledge, and the relationship or antagonism with Islam is still an important discussion for believers and wider society alike. Whether this is an antagonism essential to the faith tradition. Or a manifestation of contemporary fundamentalism? Or something decidedly more complicated? With this in mind the following short essay seeks to address these questions.

The debate surrounding religion and science is certainly not one unfamiliar to either scientists or religious people. Nor is it by any means a new debate. Nor is it a debate that exists exclusively vis-à-vis Islam and science or in Eastern societies alone. Hence the debate itself does not really require an introduction. It is however still a relevant one, which has led in recent times to various conflicts in the intellectual, political and religious realms.

A number of popular books on the subject start by suggesting an intrinsic harmony between science and religion in general. There’s ‘Pathfinders – The Golden Age of Arabic Science’[1], authored by respected scientist, mathematician and physicist Jim al-Khalili[2], which discusses the development, definition, and application to astounding results, of early Arab, often Muslim scientists in the pre-modern era. A book by the Chief Rabbi Jonathan Sacks[3], ‘The Great Partnership – God, Science and the Search for Meaning’[4], also seeks to demonstrate that, at least from within the Jewish tradition, there has been a necessary interdependency and healthy respect for science and all things scientific. Sacks also argues a necessary neurological and psychological relationship between the two methods and styles of thinking used by different sides of the brain.[5]

That’s not to say the other side of the debate hasn’t also been forcefully put forward by respected scientists and thinkers, all seeking to demonstrate the retarding effect that religion has had on people’s perceptions of reality, science, and even what they see as basic facts. Most well-known – or notorious depending on where you stand on the debate – is renowned author and evolutionary biologist Richard Dawkins[6] in his various books including ‘The God Delusion’[7]. Similarly on the socio-political level, we have contributions by the late thinker Christopher Hitchens[8] in his works including ‘God is not Great: How Religion Poisons Everything’[9].

Whilst the debate and at times conflicts surrounding these issues did occur in what historically is described as the dark ages and subsequently the medieval times or pre-modern times; the level of debate and dispute among pre-modern Muslim theologians was actually less than the conflict we see today. This is arguably why we see efforts and books like Khalili’s, which arguably demonstrate that early Arabic science was deploying a scientific method that was on the whole institutionally supported by religiously-based empires or within societies which religion and religious values played a significant role. In this case, it means the Islamic faith as embraced by Muslim scholars within a strong religious society, including many not well known to agnostics and atheists.

In other words, an understanding of science, as a sub-branch of rational sciences with a rationalist philosophical approach (with noted exceptions) as the foundation for enquiry, was internalized within a part of the myriad of “ulūm”, collectively referred to as Islamic sciences. If not seen as a religious discipline in itself by some, it was often seen as a necessary discipline and a part of broader civilization in general. Hence Islam as understood by the many leading theologians placed scientific enquiry and knowledge derived there-from within such a context. The nature and extent of the conflict that we see played out today is something of a modern phenomenon, it’s causes best investigated elsewhere.[10] 

Defining terms as a means of conceptualizing science, scientific theory, and its relationship in or with Islam

Whilst it is common knowledge among scientists, the definition of scientific method and what is meant by science should be conceptualized here, before assessing their existence and acceptance or otherwise in classical or pre-modern Islam.

Science is defined by the Encyclopedia Britannica as ‘any of various intellectual activities concerned with the physical world and its phenomena and entailing an unbiased observation and systematic experimentation.’ The latter part of the definition actually defines the scientific method i.e. the unbiased approach to observing and recording, so that the observations maybe tested through reproducing the same experiment in another environment to ensure no bias; and systematic so that all factors are considered; and when reproducing the experiment and performed ceterus paribus i.e. all factors should be equal and the same, thereby not inadvertently affecting the results.

The explanation continues to define what it is that is being sought through such systematic observation and states ‘In general, a science involves the pursuit of knowledge covering general truths or the operation of fundamental laws'[11]. This then covers the aim (i.e. knowledge) and scope (i.e. general truths or universal laws or norms), covering all subject matters in this definition including social norms and laws, at least by definition, and also subjects which we commonly describe as sciences, (i.e. physical laws whether pertaining to: chemistry, biology and physics, and their sub branches that have evolved further from them.

Muslim history – scientists and scientific feats

Muslim history, scientists and scientific feats are not the focus of this essay. For exhaustive discussions of there, I refer to the recent works mentioned above. It is important to note, however, that they demonstrate that in pre-modern Muslim society there was a tolerance at least, if not an encouragement from political and imperial powers, for further theoretical and practical scientific development, whether related to mathematics, chemistry, physics, astronomy, geography (or geology to be more precise), and various aspects of physics and medicine including optics and study of light. [12]

Muslim theology and the Role of Science

There are various questions that we would need to look at and seek to answer, even if briefly, and assess in regards to pre-Muslim thought on theology, religion and the role of science. These would include, but not be restricted to, the following: How was science conceived? How was it, if it was at all internalized to Muslim theological discourse? How was it outweighed vis-à-vis scripture?

Regarding conceptualization and conception of science, with notable exceptions Muslim theologians were generally rationalists i.e. belonged to the rationalist school of philosophical enquiry. Ergo, they believed in the necessity of the priori postulate in order to conceptualize and understand and interpret any sensory reality or data. Therefore, they were more akin to the rationalist thinking being the foundation for their thought and even theology.

There were notable exceptions that discussed proofs and hierarchy of proofs that in connection with matters of creed. For example, when discussing what is evidence or rather proof for beliefs in the sense how does one arrive at basic truths, and knowledge which can form basic creedal beliefs, the list begins with darūriyāt – rational necessities or priori truths; followed by ihsās or sensed truths i.e. observations; and then mention of khabr or riwāya i.e. transmitted information or reports e.g. revelation in the Qur’an or prophetic sayings or transmitted facts like for example the existence of a distant city.

This is in most works of Muslim theology when discussing creed and beliefs and in what is often described by Muslim scholars as the definitive and final summation of sunni creed in Aqīdah al-Nasafī[13] and it’s well known commentary Shar’h al-Taftazâni – the explanation of Sa’d al-Din al-Taftazāni[14] of the creed[15]. This is a work which is considered a classic in the genre and an “orthodox” transmission of the creed.[16] Rational and sensory knowledge is given priority over all other sciences, including narration. The text states that mere “spiritual illumination” or “ilhām” is not a proof.

Furthermore, it is explained that this is the case due to the rational beliefs forming the foundations of the dogma i.e. one believes in God not because of scripture but because one is rationally convinced. Hence this is the first root or means of belief. Rejecting rational truths would therefore lead to rejecting rationality as the basis for belief, which is the foundation upon which faith in the scripture and God relies, thereby invalidating faith in God and the scripture as they branch off from the root or foundational belief. This is a principle discussed by all major medieval theologians, whether the likes of Juwaynī or Fakhr al-Razī and Ash’arite theologians. This is stated in no uncertain terms by al-Zahāwī, in his refutation of the puritanical reformist Salafi/Wahabi movement in the work ‘the True Dawn'[17].

This though does not specifically deal with science and the scientific methodology, though it established two components: necessary priori concepts and rational enquiry, and sensory observation. These two components take precedence even over transmitted textual evidence and scripture.

It also establishes the supremacy of the rationality over literal interpretations of scripture, and at times scripture itself, within orthodox and classical pre-modern theology. This should help demonstrate that this is not a “reformist” modern trend, or something alien to the tradition. This does not mean that this was universal, but it was the established position. And different authorities in theology dealt with these matters with slight differences in emphasis, hierarchy, albeit this was the prevalent view and even predominant attitude.

There were various extensions of this in understanding the role of the scientific approach and experimentation. To give examples from two well-known and famous pre-modern authors who also add to the list of sources of knowledge experimentation, include the theologian of what people today view as a conservative and scripturalist school, due to its association with Saudi Arabian puritanical Wahabism, the jurist ofthe Hanbali school of Islamic law or fiqh. The major scholar Ibn Qudāma al-Maqdisī [18] who authored a text on fundamental principles of Islamic law (usūl ul-fiqh), in which he stated in addition to the intellect, that knowledge is also acquired through observation and “tajriba” “experimentation”. This outlined in general the abstraction of knowledge through observation and recording of experimental data as a basis for knowledge, which was a source of definitive knowledge, which took precedence over speculative interpretation ‘Zann’ or over analysis from scripture[19]. The discussion is summarized from Imam al-Ghazali’s Mustasfa fi Ilm ul-Usul[20], the well-known scholar, theologian, sufi, and jurist. al-Ghazali[21] was given the title Hujjat al-Islam – literally the proof of Islam, as he embodied the revival of the religious sciences in their whole, including theology, and jurisprudence (fiqh) and the principles of law (usūl).

Another major authority in Islamic legal maxims (Qawa’id) and in fact a pioneer in defining the science of maxims of law as opposed to source principles was al-Imām al-Izz bin Abdul Salām.[22] Interestingly he took the philosophical principle further. He stated that worldly interests i.e. that which is beneficial for mankind and their interests and that which is harmful both physically and morally, could also be known in almost all cases through rational and scientific enquiry. The distinction would be known, he states by: ‘bil-tajārib wa-adāt'[23] meaning ‘through experimentation and established customs/rules’. This is a little explored area but essentially he stated that this would be in almost all matters of public interests, and only the odd religious conflict would occur on matters that were supra-rational, and therefore covered by an explicit religious injunction which is not rational, mainly in matters of worships. This actually subjects not only beliefs and knowledge in creed i.e. theology proper to rational and scientific enquiry, but interestingly social values and societal interests i.e. rules and ethics concerning social lives should also be rational and subject to scientific enquiry.

Conclusion

Whilst this is by no means a comprehensive survey of the literature, it is to sufficient to demonstrate the rationalist basis, which was embraced included one of its methods pf learning, the scientific method, observed facts, and science as a means of knowledge. Whilst it is beyond the scope to examine cases where this did take place in Islamic history in the works of scholars such as Ibn Hazm (456AH1054CE), the so-called literalist (Dhāhirī), by Fakhr al-Dīn al-Rāzi[24] (540AH 1149CE), an orthodox Ash’arīte, and Imām Abū Bakr al-Jassās (died 370AH 980CE), who was a major scholar belonging to the Hanafi rite, exemplify this. It must be emphasized here that historically, literalist and orthodox theologians have concurred on eminently rational and scientific positions and arguments in their relevant commentaries of the Qur’an and legal works, rejecting the superstitious, ideas such as magic, demon possession, and establishing the spherical nature of the Earth – the above names are just a few who took these positions, and crucially, interpreted scripture in light of those rational beliefs (some may say today ‘facts’). 

This should further substantiate not only the scientific heritage, and achievements, but also that there was no intractable conflict between the rational and scientific and the religious realms of thought, though much debate, amongst pre-modern Muslim scholars on the topic of science and religion. The scientific approach did not threaten Muslims reading of scripture in pre-modern times, unlike what we see in some circles today.  

[1] ‘Pathfinders – The Golden Age of Arabic Science’, Penguin books 2010, England, Jim al-Khalili.

[2] Jim al-Khalili is a professor of Theoretical Physics at the University of Surrey and also holds the chair in Public Engagement in Science, and has been awarded the Royal Society’s Michael Faraday Prize for Science Communication in 2007, and an OBE in 2008. A popular broadcaster and author.

[3] Rabbi Jonathan Sacks has authored 18 books including ‘the Dignity of Difference’ and ‘Future Tense’ as well as the mentioned text. A broadcaster who regularly comments on intellectual and political matters on Radio 4.

[4] ‘The Great Partnership – God, Science and the Search for Meaning’, Hodder & Stoughton 2001, UK, Jonathan Sacks.

[5] The author had the opportunity to attend the book launch of ‘The Great Partnership’ where there was an exchange of ideas and perspectives between Jim al-Khalili and the Rabbi Sacks, where the atheist Khalili demonstrated a rather more positive approach to religion in the contribution that it made to values and science and interestingly than Sacks who spoke of the scientific distinction between brain functions, which were related to scientific and clinical thought and the imaginative and values/narrative side, functioning as two necessary parts of the brain. 

[6] Richard Dawkins a respected scientist who has won numerous awards, and taught at Oxford university and authored many books, the first of which ‘The Selfish Gene’ has been translated into many languages.

[7] ‘The God Delusion’, Transworld Paperbacks 2007, Richard Dawkins.

[8] Christopher Hitchens was a contributing editor to Vanity Fair, a professor of liberal studies at theNew School in New York and prolific author, polemicist and intellectual. His books included ‘Why Orwell Matters’ and ‘Thomas Jefferson Author of America’. 

[9] ‘God is not Great: How Religion Poisons Everything’, Atlantic Books 2007, US, Christopher Hitchens.

[10] Khalili however does discuss some of the factors for this in society at large and also ideas related to what is needed in Muslim/Arab majority countries to reverse the trend of the shift and lack of scientific progress and achievement which he documents with statistical data in his book, in chapters 15 and 16 ‘Decline and Renaissance’ and ‘Science and Islam today’.

[11] Page 552, Volume 10, Micropaedia, ‘Encyclopedia Britannica’ 1990

[12] Again I would refer to Khalili’s book for more details where he documents, and assesses and critiques claims of individual contributions made by various historic figures.

[13] Aqīdah al-Nasafī named after the author – Abū Hafs Umar al-Nasafī died in the year 537AH i.e. in the Muslim Calendar correlating to 1142CE. Elder goes as far as stating that the text has the place of catechisms and confessions in Christianity i.e. core statements of creed, in his introduction page xix (the introduction is numbered in Roman Numerals unlike the rest of the text.

[14] Sa’d al-Din Taftazānī born in 722AH 1322CE and was described by the polymath and well known scholar Ibn Khaldun as “[h]e was well versed in the philosophical sciences and far advanced in the rest of the sciences that deal with reason.” Introduction page xxi of Elder’s translation of the text.

[15] The text is available in English as ‘A Commentary on the Creed of Islam Sa’d al-Din al-Taftazani on the creed of Najm al-Din al-Nasafi – translated with introduction and notes by Earl Edgar Elder’ Columbia University Press – New York 1950, Great Britain, Canada and India published in the United States.

[16] See Elder’s introduction to the above text.

[17] Zahāwī is Shaykh Jamāl Effendi al-Sidqi al-Zahāwī born in 1836, an Iraqi scholar, editor of al-Zawra historian, theologian, and writer and author of modern day Iraqi origin. ‘The Doctrine of Ahl al-Sunna Versus the “Salafi” movement’ Jamal Effendi al-Iraqi al-Sidqi al-Zahawi translated by Shaykh Muhammad Hisham Kabbani, As-Sunna Foundation 1996, US.  

[18] Abū Muhammad Abdullāh Ibn Ahmad Ibn Qudāma al-Maqdisī born in 541AH 1147CE, major author and scholar in Hanbali law proper and theory or usul as it is known.

[19] Rawdat ul-Nāzir wa Junnat ul-Manāzir, section on ‘Ilm’, knowledge. The text is yet to be translated into English but has several popular publications in Arabic.

[20] Mustasfā fī Ilm ul-Usūl, Dar ul-Arqām, Beirut-Lebanon 1999, Abu Hamid al-Ghazali. See section on Ilm/Knowledge. Partial translation is available at ‘al-Ghazali’s webiste’ – www.ghazali.org/ 

[21] Imām Abū Hamīd al-Ghazālī born 450AH 1058CE, was a major figure whose writings in creed, methodology, principles and law proper are the mainstay of the Shafi school thereafter, and in creed and principles studied and commented upon by all schools. His last major work is said to be al-Mustasfā fī ilm ul-Usūl on the science of Usūl or principles of Islamic law which form the foundation of deriving beliefs and laws in Islam.

[22] Sultân ul-Ulemā Imām al-Izz ibn Abdul Salām born 578AH 1182 CEwas a considered a major scholar who was considered an absolute authority (Mujtahid mutlaq) a level acknowledged to have been reached by very few in traditional Islamic circles. He authored several books on Islamic maxims and even summarized his own, of which the referred text is a summary of his own work – Qawā’id ul-Anām fī-Masālih ul-Ahkām. 

[23] Page 109, ‘Mukhtasar al-Fawā’id fil-Ahkām ul-Maqāsid – al-Ma’rūf bil-Qawā’id al-Sughra’, Dar ibn al-Jawzi 2009, Saudi Arabia/Cairo/Beirut, Imām al-Izz ibn Abdul Salām 

[24] A fascinating study of the works and thought of Fakhr al-Din al-Rāzī is available in the English language titled ‘Theology and Tafsir in the Major works of Fakh al-Din al-Rāzī’ which explores some his scientific and philosophical contributions, and analysis of Qur’ān through scientific lens’ related to astronomy, and also matters such as demon possession and magic (which he rejects as do the others mentioned in their various works) and other such issues. It is published by ISTAC in Malaysia (1996), authored by Yasin Ceylan. 

]]> 8943 https://www.faith-matters.org/visit-by-pakistani-clerics-to-meet-with-key-politicians-turns-into-a-farce/ Fri, 13 Mar 2020 18:11:50 +0000 https://www.faith-matters.org/?p=8930

Interfaith group – FACES – which is a Pakistan based interfaith group brought a group of Islamic clerics to meetings with key politicians, ministers, hate crime practitioners and interfaith organisations in the U.K.

The Founder and former Director of Faith Matters, Fiyaz Mughal, met with the group and explained how sectarian hatred from Pakistan was being promoted through satellite channels and beamed into the homes of Urdu speaking British citizens; through such channels anti-Ahmadi rhetoric and anti-Shia hatred was being promoted, he said.

Furthermore, Mughal commented on how such hatred was influencing and re-enforcing such intolerance against minorities in Islam and that the murder of Asad Shah in Glasgow and the incendiary rhetoric of Islamist extremists such as Khadim Hussain Rizvi, posed a threat to the security of British nationals.

Having spent 45 minutes on this topic, we were then appalled to see those very Islamic clerics, promoting anti-Muslim bigotry against a U.K. Minister – Lord Tariq Ahmad. To add insult to injury, they made a short video which they posted up, suggesting that Ahmadis are ‘non-believers’ and that they were not aware of the background of this U.K. Minister.

Irrespective of what religion a U.K. Minister follows, we cannot stand idly by and have a member of our Government abused because of their Islamic identity which does not fit the ‘pigeon-holed’ belief patterns of such preachers. In fact, we would argue that such preachers are not fit for purpose and do not have the backbone to challenge bigotry.

We have asked the Foreign and Commonwealth Office whether this trip was funded by the British taxpayer. The answer we have received was a categoric ‘no’. In future, we would ask civil servants to vet any group and individuals travelling from overseas who seek to meet with ministers in the United Kingdom. It makes a mockery of human rights and ‘tolerance’ when such clerics seek to abuse our ministers because they are, in their torrid minds, the ‘wrong type of Muslim’.

Here is the video of the clerics. They include Sunni and Shia clerics.

یہ مولوی مذہبی رواداری پر پاکستان کا روشن چہرہ دکھانے گئے باہر گئے اور ان کی ایک قادیانی لارڈ طارق احمد کیساتھ تصویر وائرل ہوگئی اور پھر روشن چہرے کی روشنی اس وضاحتی بیان سےاندھیرے میں بدل گئی کہ قادیانیوں کیلئے نرم گوشہ رکھنے والا اسلام سے خارج ہے
pic.twitter.com/yKExrYetBx

— Rumi (@R00mi1) March 12, 2020

After 15 years and founding Faith Matters on the primary basis of building stronger relations between Muslims and Jews, the organisation has developed to provide some of the most innovative and ground-breaking projects around countering extremism and hate crimes. As part of this work, we delivered over 7 years of work on supporting social cohesion, though work on this dropped between 2012-2018 as the Coalition and the successive Government significantly reduced investment in social cohesion work. This was a mistake since it did not provide communities with resilience to challenge the rise of hatred which was at its peak between 2012-2015 and where hate groups had unfettered access to social media platforms, who did not remove content.

I am proud of what I have achieved. Having set up and run Faith Matters, I founded Tell MAMA and went onto develop the annual No2H8 Crime Awards, which are recognised by statutory and civil society bodies. That has become an annual awards ceremony honouring and motivating people to challenge hatred, intolerance and prejudice where they come across it. Furthermore, with Ghanem Nuseibeh, a British Muslim of Palestinian origin, I helped to set up Muslims Against Antisemitism, which seeks to work with Muslim communities to challenge antisemitism where they come across it. Sadly, in some instances, it is rooted within parts of these communities and therefore, Muslims themselves need to challenge it with the relevant information and knowledge that we provide. I will continue to support and advice these organisations and social projects, though after 15 years, Faith Matters needs a new leadership at the helm and such change is necessary for the health and well-being of an organisation.

It has been a roller-coaster of a ride over the last 15 years. Ensuring sustainability, challenging both Islamist and far right extremism and countering the hatred which was targeted at me for setting up Tell MAMA, means that I saw the poisonous changes that were taking place within communities. The rise of social divisions, extremism and hatred were accelerated by social media, but I also saw the kindness, humanity and deep care that many provided to the weakest in society. I am proud of this country, my country and its people and I am also tired of those who seek to ‘do it down’. There is much to be proud of and protect within our society, more importantly our social values and our caring spirit.

I was at the front-line of notifying Government in 2012 as to the rise of the far right and how social media companies were shirking their responsibilities to remove illegal hateful material. In line with this, I notified both the UK Government and the Scottish Parliament about the rise and inter-connectedness of the far right and how their hate would spread and take root if there was no robust mechanism in play. At that time, in England, there was little appetite to do more than suggest that ‘free speech’ and the market of ideas would win out and that in some form, ‘good would triumph over evil’. In Scotland, I received lectures from politicians about Scottish exceptionalism and how extremism could not take root in Scotland as if Hadrian’s wall was a natural barrier against the flow of ideas. That naivety of thinking has led to the current situation where the far right have become emboldened and even tried to move into mainstream politics. The far right’s language around ‘grooming’, ‘migration’, ‘breeding of Muslims’, ‘taqqiyah’ and the ‘takeover of the UK by Muslims’ has struck a cord in some looking to blame someone for the ills in society. Obviously, those that look different and ‘Muslim’ have borne the brunt of their ignorance and anger, including on occasions, members of the British Sikh community.

Which leaves me to say the following. I was part of the initial Working Group to Counter Violent Extremism which the Rt Hon Tony Blair brought together in Windsor, a few months after the murderous 7/7 attacks. I have worked in this area for 15 years, openly challenging Islamist and far right extremism and the previous Coalition Government and the successive Government simply failed to challenge groups fomenting extremist Islamist rhetoric. When asked about what they intended to do around openly challenging such groups, the response from civil servants and Government officials was to cite projects that sought to ‘train women in online extremism’, which was laudable, but hardy supporting those voices openly calling out and challenging Islamist extremist groups. To make matters worse, departments funded organisations ‘developing networks’ led by non-Muslims, talking about challenging far right extremism, whilst seeking to look the other way around countering Islamist extremism, since it was easier for them. The resources provided to them was to challenge all forms of extremism, including Islamist extremism.

To those people, I say, you have wasted resources that British Muslims could have used to challenge the small section of their co-religionists; Muslims taking the ideological fight to others who sought to divide communities and turn some people against the State and the social values that make up our society. No longer can Islamist extremism be overlooked since it is expedient to do so and our country deserves better.

On a final note, I have repeatedly called for tougher measures to be taken against these groups fomenting extremism whilst using the language of human rights as cover for their actions. They poisoned some sections of my co-religionists to the point that they think that the State is their ‘enemy’ and by facilitating the easy and lazy position of looking at their identity solely through the prism of victimisation. With this in mind, I commend the work of the Commission for Countering Extremism and its lead Commissioner, Sara Khan, for having the tenacity and the guts to call out such groups and to provide the evidence around their toxic hate and divisiveness. The Commission has also called for practitioners to be supported who are targeted by hate by such divisive groups. Again, the hand-wringing and inability of Government to defend their very own projects and practitioners delivering them is a stain on them and totally unacceptable. It is time that Government to grow a spine in vocally supporting its practitioners, who put themselves on the line for our country.

I will be taking the time to look at what I do and where I go now. It is essential to review my direction of travel and to focus on people and the goodness around us. I leave behind a team who are committed, dedicated and driven. In the end, we must always remember that there are more good people, than divisive extremists. But maintaining that, needs consistent work and a bold Government. If anything, this election gives this Government a mandate to be bold. Let us hope they are not meek in challenging those who seek to weaken us from within.

Tackling non-violent and violent extremism involves community engagement work and due diligence capabilities and interventions from security services. It also involves community based projects which upskill the knowledge based of parents and young people, provide some theological challenge and practical pastoral care to individuals. Just some of the ways to counter extremism.

Yet, as we have mentioned time and time again, where is the financing of such groups coming from? Who are the key individuals, trusts or governmental funders of such groups in the U.K? Who are the front companies and organisations that are the shells for ‘washing’ the origins of the sources as they enter the U.K? These are key questions that we have raised and which no counter-extremism organisation has delved into.

We have raised these questions before with ministers and with organisational partners challenging extremism. Yet, many counter-extremism organisations are only comfortable ‘developing networks’, talking shops which they promote as key work to tackle extremism. Very few of the network partners are willing to openly challenge extremism, taking the easy route of working under the parapet, co-ordinating further meetings and re-creating the veneer of important work.

12 years on from the introduction of the Countering Violent Extremism policy under the then Labour Government, civil society groups working with Government have been unwilling or unable to close down the channels of financing of extremist groups. Yet, the reality is that unless this work is done, toxic financing will continue to spread divisive extremist rhetoric into our communities and society.

It is time that cross-governmental agencies, from the Treasury, Inland Revenue, Home Office and MHCLG work with civil society groups who are willing and potentially able to expand this scope of work. Without this essential work, we will always remain behind the curve.