Salim Fights For Beard & Wins

September 17, 2009 by · Leave a Comment 

By Nilofar Suhrawardy, Muslim Media News Service, MMNS

NEW DELHI: Mohammed Salim, a class ten student must be fairly pleased at the apex court finally supporting his decision to keep a beard. He was expelled last year from Nirmala Convent High School, Vidisha district, Madhya Pradesh for refusing to shave on religious ground. Describing the school’s decision to expel him for sporting a beard as “ridiculous,” a bench of Justices B.N. Aggrawal and G.S. Singhvi said: “Merely because you have a beard, they removed you? So if you are a Sikh, you will not be able to sport a beard. Tomorrow they will say you are not fair complexioned. Nowadays, it has become a fashion for some people to pierce their ears for putting the ring. So such persons will not be allowed to study. Prima facie, it’s ridiculous,” (September 11).

Salim is probably not the only Muslim boy who has faced discrimination at a non-Muslim educational institution. But he is one of the few Muslims to have decided to fight legally for justice in keeping with the fundamental right and duty on religious grounds guaranteed by the Indian Constitution. A major point of his argument was that he was clearly being discriminated against as those belonging to the Sikh community were allowed to keep a beard and sport a turban. If they were being permitted to keep the beard and wear the turban in keeping with religious dictates of Sikhism, why was he–a Muslim-not allowed to sport a beard? Why had he been expelled for refusing to shave on religious grounds?

Supporting Salim’s argument, the apex court bench directed the school to immediately take back the expelled student. Though the verdict has finally gone in his favor, it has not been an easy fight for Salim. He has lost a year in the legal battle. His stand has been: “I will die but not give up my beard. It’s a matter of my faith. Its in my religion.” Now he can go back to school with a beard. Salim plans to resume studies at the same school after Eid.

The ironical twist in Salim’s case stands out in it having been rejected earlier by the apex court. He had appealed in the apex court after the Madhya Pradesh High Court had rejected his plea. Dismissing his petition, Justice Markandeya Katju had made a controversial comment, for which he later apologized. Implying that keeping a beard on religious grounds was equivalent to turning to extremism, Katju had then said: “Talibanization of the country cannot be permitted.” Stating that Salim was expected to follow rules and rights set by the institution, the bench had said: “If there are rules, you have to follow it. You can’t say that I will not wear a uniform and I will wear only a burqa.” “You can join some other institution if you do not want to observe the rules. But you can’t ask the school to change the rules for you,” Katju had said (March 30).

Objecting to Katju’s controversial comments and expressing apprehension over his impartiality, Salim filed a review petition. The order “needs to be reviewed afresh as the core issue of a Muslim’s right to sport a beard as guaranteed by Article 25 of the Constitution (right to practice and profess one’s religion) was violated by the school,” Salim said.

Justices R.V. Raveendran and Katju withdrew the March 30 order on July 6. They requested that the matter be placed before the Chief Justice K.G. Balakrishnan and be posted before another bench. Katju also apologized for his remarks on linking the beard with Talibanization. Salim’s Special Leave Petition was taken up formally last week by bench of Justices Aggrawal and Singhvi.

Undeniably, credit must be given to Salim and those who have supported him for pursuing their point even after it seemed that the apex court had turned down their appeal. Senior advocate B.A. Khan, appearing for Salim, had argued that his expulsion from school for keeping beard was against “his religious conscience, belief and custom of his family.” As per Article 25 of the Constitution, Salim had the right to pursue his religious practice of keeping a beard, Khan said. He described the regulation for shaving it as violative of the provision guaranteed by the Constitution.

In addition to complimenting the apex court for finally viewing Salim’s case, objectively and impartially, appreciation must be voiced for him and his supporters for not letting their stand on religious right get defeated by those who linked a Muslim’s beard with terrorism. True, all Muslim and Sikh males do not sport beards. But the decision to do so is based on their religious perceptions. Certainly, this does not imply that anyone who keeps a beard should be viewed as a “terrorist.” After all, even British writer Salman Rushdie has a beard, so does the Indian Prime Minister Manmohan Singh. Salim’s case serves as an eye-opener to another hard reality. It still remains a taxing task for ordinary, religious Indian Muslims to convince even the elite Indian class that it is time the latter stopped viewing their beliefs and practices (including the beard) with a tainted approach. What is held as religious should not from any angle be linked with terrorism!

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Wary serenity in Berlin mosques

January 4, 2007 by · 1 Comment 

Submitted to TMO by independent journalist Frank Payne

Bombings in Madrid and London, riots in Paris. At issue are geopolitics, class and ethnicity. In Germany, it is not terror attacks but alleged plots, police raids, and continuing suspicion. For young Muslims in Berlin, the response to such scrutiny is to be at once welcoming but hyper-vigilant of outsiders.

Neukölln

Scattered groups of Muslim men and women make their way toward Nür Mosque, their faces aglow in the orange light of the setting sun. I watch them through the window of a coffee shop, where American hip hop and R&B music are the soundtrack to an afternoon’s end. The friendly owner of the place is Nayaf, a Palestinian in his mid-thirties who jokes with customers in Arabic, Turkish, German, and English.

This is Neukölln, a working-class neighborhood in Southeast Berlin, populated by Turkish and Arab immigrants sometimes down to the third generation. Finished with my coffee, I too make way toward the mosque. The exterior of Nür Mosque is painted a clean white but like nearly all places of worship for Muslims in Germany is otherwise nondescript. The interior, however, fits the classic image of a mosque: a light green, ornate oriental rug covering the entire floor and wide pillars supporting the roof and walls. There is a store, a small library, and an upstairs kitchen and eatery where one finds traditional foods like baklava and falafel.

In the mosque’s washroom, the lights are off, but rays from a single large window illuminate the room and balance calm shadows. Cool water flows from a row of aluminum faucets while Zaher, a North African, demonstrates the Muslim purification ritual to me. I mimic his motions as he bathes his hands, arms, face, insides of his nose, and feet. Curious onlookers, also washing, ask Zaher about me with friendly smiles.

I take a seat on the floor among dozens of young men, or brothers, as the mosque fills up. All but a few appear to be under the age of 30. The majority appear to be in their teens. Each wears his own style of dress: traditional robes, shirts pressed and tucked, leather jackets, or sports jerseys hanging over baggy jeans a la hip hop style. Flowing beards and shaven heads mix with gelled, slicked-back and spiked hair.

What the individuals of such a varied group have in common, though, is a commitment to their faith, and at this moment, absolute attention to the words of the imam, Abdul-Adhim or Abu Abderrahman. This bond, so communal that exterior differences become seemingly null and void; shows one of the central beauties of Islam, and what some non-Muslims may fear so much about the religion. These are all obviously very different men. Yet, inside these walls, within the context of Islam, they are not disparate individuals. They seem to be indisputably one.

Today Abu Abderrahman, a small, Tunisian-born man between thirty-two and thirty-eight years of age, is speaking about the corruption of Muslim youth. In German, he sermons into a microphone from his own seated position at the front of the congregation. An animated speaker, Abu Abderrahman waves his hands and punctuates every sentence with a wide, jolly grin. His jokes often elicit laughs from the crowd.

I tightly frame the face of a bearded young man in the viewfinder of my camera. My finger on the shutter button, he turns and makes eye contact with me through the lens. In the exact same instant, the imam shouted in a sharp voice over the microphone “halo, no photograph in here!” Dozens of heads turn and hundreds of eyes focus in my direction. Abu Abderrahman is shaking his head in disapproval. I nod and quickly stow the camera away.

During a break in the service, several clerics dressed in white robes approach me one by one. With warm smiles, each says hello and offers a handshake. One man, a native German with chestnut-colored hair and full beard sits down. “There is no danger”, he insists. He talks on, asking questions about the U.S. and proudly admits that he was once a break dancer.

There has only been a misunderstanding. I had taken the imam’s invitation to Nür Mosque as approval to take also photographs. But approval from officials even higher than the imam were necessary in order to do so. “Kein problem”, or “no big deal”, Abu Abderraham insists.

Wedding

It is Easter Monday, and I am meeting the English-speaking Amr at Osloer Strasse U-bahn station for a youth prayer group in the predominantly Arab and South Asian neighborhood known as Wedding. Walking together, Amr tells me the story of Bilal, the namesake of the mosque that we are about to enter. Bilal, an Assyrian slave, converted to Islam then refused to repent even under torture. Moved by his devotion, another follower of the Prophet Muhammad (s) purchased Bilal’s freedom. “Racism existed hundreds of years ago too”, Amr says, but the Prophet Muhammad (s) preached that all men should be accepted into the faith.

In Bilal Mosque, I sit shoulder to shoulder, knee to knee, within a circle of twenty men and boys. Amr consults with a leader of the prayer group about my presence and taking my photographs. A small man, with a light beard and gentle voice, he turns and responds in perfect English “let’s see, maybe after (the service), because I know that some brothers will have a problem with this.”

This evenings prayers and discussion is being led by another lightly bearded, married but altogether youthful looking man. Like the imam of Nür Mosque, he has notable abilities as a speaker. He makes eye contact around the circle and punctuates statements with a smile, as if to ask “You understand, yes? You do believe, right?”

After the service I snack on potato chips and soda, chatting with a couple of brothers on either side of me. Amr then calls me over to the main room to sit down on the carpet with him and two others. Their decision is no to photographs. They are seriously worried about negative media attention, specifically about alleged links between German mosques and terrorist activity. One of them mentions that state subsidies for the youth programs are at risk. Likewise, some well-meaning parents might keep their children from attending the mosque if they got the impression that extremism was being taught.

Later, I am struck by one of the men’s positive perception of Muslim life in the United States, based on anecdotes from friends and relatives in the country. Freedom of worship in the United States, he says, means fewer problems for women who wear veils than in Europe.

Burying a Brother

The Turkish Sehitlik Camii Mosque near Platz Luftbrücke is the only Berlin mosque with a dome, minarets, and other traditional Islamic décor. It used to be the Turkish embassy to Germany. Now, it serves a predominantly Turk-German congregation. I meet Amr, my host once again, this time for a funeral. Shorly on arrival, he interrupts our interview to say that we must be silent for the next few minutes. With a friend, he then distances himself physically to pray. He is two rows ahead as other figures gather. In total, we are six rows of about 120 total men. It is noon as the sun peaks from behind high, white clouds. Lying before us is the coffin, draped in black cloth with gold letters in Arabic.


The Sehtilik Mosque

The funeral is for a German convert to Islam. Remarkably, most of those attending did not know him personally. Amr claims to not have known him at all, neither what he looked like, nor how he died. He asks others and gets much of the same response. Yet, all have come en mass to pay their respects to a member of the community.

At the burial grounds, the graves are separated into Muslim, Christian, and Jewish sections. Only yards away from where the young man will be buried is a large headstone for Kaiser Wilheim II inside a small, fenced plot. The funeral continues, with preaching in Arabic. A man of Black African origins then summarizes what has been said in German. Amr translates for me, speaking softly. “The sermon was a reminder that we are all visitors on this earth. And a visitor must always leave the place that he visits. We came from nothing, dirt, dust, and will return to nothing: taking only our deeds with us as we go back to the Creator.”

The only sounds afterward are light street traffic, and occasional cries from the man’s wife. Her deceased husband’s parents comfort her. Then, the thumping of mounds of dirt against the coffin, as worshippers with shovels take turns filling in the grave. Muslims are generally buried in shrouds, but German law mandates the use of coffins.

The Fundamentalist

Amr and I sit down for an interview and a kosher Muslim lunch of roast hen, french fries, salad, and Coke. His beard has grown significantly since I first met him a couple of weeks ago. “By the way, you’re looking at a fundamentalist” he says from across the table. Amr says this with a keenness of how much the term fundamentalist is a watch word for terrorist in Western media and popular culture. However, he brushes off my attempts to distinguish it from the alternate, perhaps more politically correct fundamentalist extremist. These days, most legal authorities, media, and the general public do not bother to make the distinction anyway, he says.

Amr was raised in a devout Islamic household. He is familiar though, with the ways of the Western world from his education in an English-speaking school in Germany and his travels abroad. He speaks four languages – English, German, Arabic, and French – and is well-versed in the nuances of United States society. “I am a Muslim fundamentalist by choice”, he explains, a man who finds genuine insight and intellectual stimulation from the Koran and religious observance. One surmises from talking to him that he gets as much stimulation from Islam as he does from academia and his worldly appreciation of foreign cultures.

So how is Amr, a young fundamentalist Muslim treated by Western society? Echoing the others I spoke with, he feels generally respected by other Germans, but within an undercurrent of fear. On Berlin’s streets, trains, buses, and shops, Amr senses in others a wariness of his Arabic features and traditional, Islamic beard. He is particularly wary of trying to visit the United States for fear of being entered on a terrorist watch list; of being mistakenly detained and interrogated by authorities. Like so many other Arabic and Turkish men in Berlin that I spoke to, he asks that his true name and other specifics about his identity be omitted from this article.

“Islam is peace. If only people would dig deeper, they would find that”. On this point, Amr is most emphatic, stressing that this is what he wants me to leave with. He leans forward, holding his hand eloquently to the side of his face, expressing himself as a professor or an imam would. His large brown eyes hold steadily and benevolently.

Before lunch, Amr and I climb the white marble steps into the dome of Sehitlik Camii Mosque. Inside, an imam in a black, gold-colored rimmed robe and white cap is speaking in Turkish. Rows of adult men sit or kneel in front of him. A few elderly men sit on chairs or on steps at the back. Amr joins the men toward the front to listen and pray.

I absorb the view of the courtyard outside through large windows with wooden doors and the expansive interior. The dominant colors of the mosque are white, green, and gold on the high dome ceiling, marble columns, and wall to wall oriental carpet. The decor is intricate and inspired. Many spiritual people, religious or agnostic, would be moved by such a mosque’s beauty; it’s physical manifestation of man’s quest for spirituality and tranquility.

Amr returns from the front sits on the floor nearby, watching me as I observe everything else. From the nearest window, a white column of light shone down, illuminating his face and everything around him. The other figures closest are partially lit or remain in shadows.

Sitting down too, I see white prayer beads strewn beside a neatly coiled microphone on the rug next to one of the marble columns. It is time for everyone to pray as one. The imam sings the call from the front of the mosque. Then, a teenage boy with black-rimmed glasses, a white Muslim cap covering the black hair on his head, and a moustache and beard sprouting from his face stands directly beside me. He picks up the microphone beside the prayer beads and sings alternatively with the imam. Making neat rows, our feet adjoined, we all pray together, lifting our hands and bowing our heads in rhythm. For the moment, there is no tension with the outside world: only serenity among ourselves and God.

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