Jan

MUSLIM PRAYER

Ever wondered why Muslims pray five times a day? Find out why from a young student’s perspective

MY HAJJ EXPERIENCE

Shabana Kadi shares her first hand experience of travelling to Saudi Arabia on the epic pilgrimage

INTRODUCING J&J

Prepare to be blown away by Joseph and Jasmine!

Illustration of Shah Jahan Mosque

in Woking - The Oldest

Mosque in Britain

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IN THIS ISSUE

EditorialWelcome to the first edition of the Muslim Youth Foundation educational supplement. This publication aims to both improve the understanding of Islam and Muslims but also be a useful resource for teachers who teach R.E. and citizenship. It will also deal with issues that may arise in schools such as Muslim girls and swimming. We welcome any feedback that you have regarding this publication and we will endeavour to improve that which we can provide to teachers.

In this issue you will find the first issue of our ground breaking publication ‘Joseph & Jasmine’.

We hope that you enjoy this publication and find it to be beneficial.

The word Islam means to submit to the will of Allah/God. A Muslim is a person who does this. In the prayer ritual which should be done five times a day this submission is clear in the ritual of bowing down. For many of us this would be a humiliating experience, but for a large percentage of the world’s population this is an everyday experience. Imagine stopping five times a day and reflecting on how you have helped the world to be a better place; helped your family and friends and how you have improved yourself.

It is a shame that the fundamental believes of Islam have been misinterpreted in the non-Muslim world for so long and now, in the light of recent world terrorism we see a minority of Muslims trying to change the world order through violence and division, not only against groups of people but between the sexes. It is impossible to justify such division and conflict as submission to the will of God, but it does beg the question, how, as a member of the human race, should we live? If ever there is a need, as teachers, to teach good Religious Education, this is the time.

Historically and theologically there is a very close connection between Judaism, Christianity and Islam. It is a great shame that this piece of knowledge is held with the respective scholars and not with the world at large. They share the same God and the same teachers or prophets. Abraham, Moses, and Jesus are seen as the main ones in Islam with Mohammed being the last. The Quran as written scripture takes over the role of the prophets in giving guidance on life.

At the time of Mohammed life in Mecca was not unlike life today in this country. Successful people measured their success in terms of personal wealth and young people were worried about whether they were going to make it. To actually help the poor or care for the sick was seen as a negative thing to do, a show of weakness. Mohammed would have been familiar with the religions of Judaism and Christianity and these religions would have had their own communities in Mecca. The story goes that before he had the revelations on Mt Hira he was very troubled about the direction, or lack of it, in which his people were going and felt that a change was needed, a return to the old values of caring and the importance of the community in which people lived.

ContentsEditorial 2Editor Mr Dave Kitchen welcomes you to the very first MYF Educational Supplement

Muslim Prayer 3College Student Umar Ashraf tells us why his daily prayers are important to him.

Meet Joseph and Jasmine 5Introducing our brand spanking new comic series Joseph and Jasmine. This issue is about prayer.

Teachers’ Corner 10AST Religious Studies teacher James Holt explains his take on teaching Islam to secondary students.

Muslim Heritage 12 Historian and University Lecturer Dr. Mohammad Seddon provides a unique insight into early British Muslim establishments.

Pupils’ Corner 14High school pupil Shabana Kadi shares her experiences as a pilgrim.

Prayer Positions 14Joseph shows us how to perform prayer

Colour me Jasmine 15

Your Letters 17

About the EditorFeugiat rhoncus, accumsan id, nisl. Lorem ipsum dolor sit amet, consectetuer adipiscing elit. Pellentesque nunc tellus, iaculis quis, volutpat eget, bibendum ac, lectus. Vivamus est ipsu vehicula nec.Feugiat rhoncus, accumsan id, nisl. Lorem ipsum dolor sit amet,

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“So you actually like praying?” My class-mate sat back looking slightly bemused. As the class was dismissed and we packed our things I got the distinct feeling that he couldn’t understand why something that sounded so much like an annoying chore could be appealing to anyone. That’s because for me the Salah is much more than just a ‘pr ayer ’ or a cumbersome duty. It is the foundation of my daily life. The word ‘salah’ stems from the Ar ab ic root ‘ s i l ah ’ mean ing connection, or communication; and that’s exactly what the salah is: a personal connection between me and God. What the daily prayers offer me are a breathing space from the constant bustle of day to day life, while at the same time giving me structure and focus; helping me to balance the internal and external aspects of my life. I remember when I was six years old and my Dad first taught me to how to pray.

The whole experience was quite fun; I would recite some words from a special book and do some bowing and all of this seemed to make the people around me give me smiles and hugs; maybe even chocolate bars if I was especially lucky. The older I got, though, the more

pointless it seemed for me to have to stop what I was doing five times a day to perform a prayer in Arabic words that I didn’t even know the meaning of. Salah was a chore that I had to endure if I

wanted God to be happy with me, and that was that. But my first proper salah was unlike anything I had experienced before. After a couple of years at Islamic school I knew a little bit of Arabic and had learned the meanings of the words in the prayer. At a time when I was feeling particularly low in morale, confidence and self-esteem during my early teen years, my parents went on a pilgrimage to Makkah. I felt I had nobody to turn to and that’s when I tried turning to God, through my salah. Instead of just going through the motions I decided to spend some time concentrating on my salah to see what I got out of it; it was as if somebody switched on a light. What I found was a peace and tranquility that I had never

encountered before. When the time came for salah to be offered, rather than lazily putting it off until the last minute I found myself eager to engage the prayer, seeking that

So You Actually Like Praying?

Have you ever wondered why Muslims pray five times a day?

by Umar Ashraf

Prayer Positions - Page 14

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connection to God and the calming peacefulness that I only ever felt when I put my head to the ground in submission to my Creator. Judging by my peers’ reactions, this was something that was unusual to see for someone in their teen years, but for me it seemed like a natural progression. At a time when I was riddled with confusion and angst about the future and my place and purpose in the world, the salah gave me a channel through which to deal with my anxieties and uncertainties, and I could take solace in this connection that I had developed with God.However, you don’t just wake up one day and think ‘I’m going to pray properly’ and then do it for the rest of your life, the same way you don’t decide to run a marathon and then do so straight away. Like training to be a good athlete, the salah takes concentration, preparation and determination, qualities that help in all aspects of life. Salah is not something altogether easy to perfect, perhaps this is why when the Quran mentions salah it says ‘establish’ the prayer rather than simply ‘make’ prayer or ‘perform’ prayer,

recognizing the time and effort that goes into praying properly and effectively.Missing a prayer is something quite disconcerting for me, perhaps in the same way that it might be for a studious academic to miss an important lecture. If I haven’t prayed I become unsettled. I feel as if it’s a rebuttal of my duty to God, which is ultimately detrimental to me. Salah is a chance for me to heighten my spirituality, gain an intimate understanding of life and set myself a good stand in the afterlife. Therefore if I miss a prayer, the setback is to me in achieving my goals. If I wanted to become a doctor and I was continuously late or absent from lectures the result would be that I wouldn’t have

all the knowledge or experience I needed to graduate and fulfill my ambitions. I see my salah in a similar light. If I’m stressed, for example with general things such as deadlines, or even major family related issues and things start getting on top of me my salah helps a lot. It allows me to take a step back and develop my internal relationship to God, which in turn helps me to strengthen my external connection to life and the people around me. Salah keeps me mindful of my purpose and basic dependence on God; this allows me to put my life into a realistic perspective and when I’m worried or anxious I know that I can only do my best and then put my trust in God. In an era where we are super-concerned with our physical health and what goes into our bodies, we often overlook our spiritual wellbeing. You could look at salah as an internal gymnasium that conditions the mind, body and soul from the inside out, enabling us to engage our spirituality and combat ‘spir itual obesity’ and ultimately gain an intimate understanding of life and human purpose.

C O M P E T I T I O N

“My Muslim Friend”Write an article about your Muslim friend.

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This comic strip has been created to highlight the experiences of 2young Mus l ims l i v i ng i n a community where there are very few Muslims, as well as attending a school where they are the only Muslim pupils.Joseph is a 10 year old boy from the U.K. His Dad is English and his Mum is Italian. Jasmine is a 10 year old girl who was born in Malaysia and her parents came to the U.K. very recently. The strips deal with a variety of issues that show the differences and similarities between young people of different back-grounds, cultures and beliefs and how they learn about each other and how they interact with each other. The Manga s ty l e d raw ings and

storylines will provide an insight into the lives of Muslims in Britain and how Islam can have a positive impact on their lives and those around them. The strip will highlight how Muslims and others can contribute to their local communities and how they can play an important role in the betterment of society as a whole.Unfortunately there are many negative misconceptions about Muslims and Islam, and Media coverage tends to only focus on the negative aspects of Muslim i d e n t i t y a n d t h e c u l t u r a l di f ferences that may occur between some Musl ims and others. Many perceive Muslims to be from the Asian subcontinent and Arabia thus the strip and its characters will present that Islam

MEET JOSEPH AND JASMINE

is a belief system that can be adopted by anyone from any background or culture hence you will find there are American Mus l ims , Eng l i sh Mus l ims , Chinese Muslims, French Muslims, Latino Muslims and so on. Throughout the many storylines that will be appearing, Joseph & Jasmine will deal with challenges that face many young people, including young Muslims such as bullying, identity issues, peer pressure and also topics such as fasting, prayer and hijaab. Other important topics include littering, relationships, smoking and drugs. The comic strip in this issue welcomes Joseph to his new school and looks at the topic of identity and prayer and highlights Joseph's love of football.

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(c) Muslim Youth Foundation and Asia Alfasi. All rights reserved

7(c) Muslim Youth Foundation and Asia Alfasi. All rights reserved

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(c) Muslim Youth Foundation and Asia Alfasi. All rights reserved

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(c) Muslim Youth Foundation and Asia Alfasi. All rights reserved

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I began teaching in 1997 with little or no background in Islam. I had grown up in a town with one family of Muslims, I went to University where I did one unit of work which to be honest was fairly forgettable and that was about it. The experiences that had taught me most about Islam were based around my two years work as a Christian missionary in, of all places, Scotland. I spent many hours debating doctrine and theology with ordinary Muslims in their home. This taught me more than any “book learning” could ever have hoped to do. I began to appreciate the relationship with God that Muslims had and the reverence in which they held the Prophet Muhammad. I realised that I didn’t have to agree with Islam to appreciate the faith of the Muslims I met. What was more interesting for me was that I shared a number of values with Muslims. For example I don’t drink alcohol because of a religious prohibition, I fast once a month for 24 hours, I reject all forms of pornography. In today’s world it is good to find allies in the way that we choose to live.

Thrust into a classroom situation I began to teach the “chocolate box” view of Islam. What I mean by this,

is the sanitised bare facts- the Five Pillars and the ideal of how a Muslim should live. I perhaps would have continued along this path had it not been for the events of September 2001. I walked into school on 12th September to be faced by a colleague who announced that he was no longer going to teach about Islam, and throughout that week a number of Islamaphobic comments from students. After challenging these individually I was asked by the school to meet with each year to discuss the events of the past few days. Some of the comments I made are below:

Due to recent tragic events, comments in the media, and even comments within school it is felt that it may be appropriate to say a few words about the religion of Islam.You may have heard the terms ‘Muslim terrorist’ or ‘Islamic Jihad’ as you have listened to the news. It is possible that the terrorists who carried out these evil acts were Muslims, but their actions do not reflect the attitudes or beliefs of individual Muslims or the religion of Islam as a whole.Islam is a religion that teaches peace and brotherhood. Unfortunately, some people

have interpreted certain beliefs to mean that they can kill and terrorise people. This is far from the message of Islam that most people would accept.Just as it would be wrong to blame a whole class for the actions of one person, so it is wrong to blame a whole religion for the actions of a few people. Last week, we saw in the news so called Christian people in Northern Ireland, shouting at or throwing things at schoolchildren- does this mean that all Christians support this act? - Of course not.These acts of terrorism were evil, but we must make sure we do not add to the suffering by blaming innocent people. We must treat each other, irrespective of religion or colour, with respect and tolerance.

I also quoted from St. Francis of Assisi:Lord, make me an instrument of your peace,Where there is hatred, let me sow love;

TEACHERS’ CORNERMy Experience of Teaching Islam by James Holt (AST)

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...where there is injury, pardon;

...where there is doubt, faith;

...where there is despair, hope;

...where there is darkness, light;

...where there is sadness, joy;

O Divine Master, grant that I may not so much seek...to be consoled as to console;...to be understood as to understand;...to be loved as to love.

For it is in giving that we receive;...it is in pardoning that we are pardoned;...and it is in dying that we are born to eternal life.

These thoughts have implications for all of us, regardless of faith.

However, these events meant that a chocolate box view of Islam was no longer enough either for me or my students. There were real controversies that needed to be discussed or they would not be able to understand the basic message of Islam and what a positive force it could be. They would be left to the newspapers to find out what a negative force it can be. This was not acceptable to me. Now, when I teach Islam I tackle the issues head on. Sometimes I get complaints- some from Muslims that I am not truly representing Islam. I accept this but in teaching the Islamic view of women I have to build on the traditional stereotype to challenge it from the Qur’an and the Hadith.

If I don’t include the negative- I am glossing over it. I will always teach that it is a minority view and out of step with Qur’anic teaching but sometimes that is not enough.

My school holds an annual Iftar meal- a couple of years ago I heard a speaker talk about fish and chips being a Muslim food, about jeans being Muslim clothes. Making the point that accepting some of the existing British culture does not oppose Islam, and can make a person more prepared to face the challenges. These are the voices that need to be heard in the classroom. Teaching Islam post 9/11 is not the easiest task in the world and just as I learnt most in conversation with Muslims so will the wider community. In 1988 the World Council of Churches declared “doctrine divides, service unites”. Doctrinally there are lots of areas that I disagree with Islam about, but I admire the individual practice of some Muslims. It is important that people of shared values work together to promote a better society and world for everybody. I would ask that more Muslims become involved in this important task- both in schools and other places so that the negative view of Islam is challenged, not by teachers who “have to” but, by Muslims who will reflect the true essence of Islam in their conversation and actions.

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Pupils’ Corner p14

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Recent growing interest in the history of Muslim migration and settlement in the UK has lead to increasing speculation regarding exactly when and where the first Mosque in Britain was established. Whilst it is beyond doubt that the first purpose-built mosque, constructed in a distinct Mogul-Indian architectural style, was erected in 1889 by the Hungarian Orientalist, Dr Gottlieb Wilhelm Leitner, the very first place of congregational Muslim prayer is a matter of some conjecture. It was the arrival of sizable numbers of Lascars (oriental sailors) in British port cities that perhaps provided an ear ly v is ib le presence of Musl im communities, when they began settling in docklands up and down the country around the mid-nineteenth century. The transient sailors, largely emanating from the Yemen, India and Indonesia, tended to congregate in single-sex ‘Arab only’ boarding houses which facilitated both a halal diet and a place to offer Islamic prayers. In Cardiff, a Muslim community had settled as early as 1860 and in the

sameyear a mosque was registered with the local authorities. However, the arrival of Muslims in Britain far pre-dates the settlement of late-imperial colonial subjects, and historical records show that in the early Elizabethan era some 10,000 Blackamoores (North African Arabs) and Negroes (sub-Saharan Africans) were present in the city of London alone. This apparently menacing appearance of the Muslim ‘other’ forced Queen Elizabeth I to issue a proclamation in January 1601 to have them deported. How successful this royal decree was is difficult to ascertain but, by 1725 the English author, John Windus, noted the familiar presence of North Africans in the capital, commenting on Morocco and its inhabitants, ‘we have been pretty well accustomed to see its natives on our streets’. The Servants Pocket-Book, published in London, 1761, refers to, ‘the wanton haunts of Moormen (Muslims) and Gentoos (Hindus)’ in London’s docklands, suggesting that abandoned and destitute Oriental servants and sailors had

established meeting places and centres of worship.Less than a hundred years later the fortunes of Muslim settlers to Britain had changed dramatically as wealthy Moroccan Muslim traders established their thriving businesses in Manchester’s booming cotton trade. The accomplished Moroccan author, Abdul Majid Bin Jilloun (1919-1981), although born in Casablanca came to Manchester with his family only months after his birth a short time after the First World War. His posthumously published memoirs , Fi a t -Tafoulah ( ‘ In My Childhood’) (1993), provide a fascinating narrative of life in Manchester for the early Moroccan Muslim community. Bin

M u s l i m H e r i t a g e

Quilliam and Leitner - Early Mosque Builders

Dr. Mohammad Seddon

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perhaps a key quote from the article

Jilloun’s grandfather is the ‘Bengelun’ referred to in Louis Hayes’ historical monograph[1] as, ‘one of the first Moors to establish himself in business on his own’. As a result of his entrepreneurial skills, Bin Jilloun’s grandfather became the de facto community leader, often acting as a muwasat (middleman) between local companies and the Moroccan traders. His home at 47 Parkfield Street, Rusholme, was used by Muslims for congregational prayers as early as 1830 and Bin Jilloun recalls, ‘we received visitors all the time. These were not English but Moroccans who appeared strange in their traditional clothing and their way of talking.’ The fact that the Moroccans ‘appeared strange’ to the young Bin Jilloun, coupled with his inability to fully comprehend their Arabic language, suggests that he experienced a certain degree of assimilation into British culture.At the turn of the twentieth century a very British manifestation of Islam appeared in the shape of Abdullah Henry William

Quilliam, a solicitor from Liverpool who converted to Islam after a trip to Morocco. He returned to found the Liverpool Muslim Institute in 1891, a functioning mosque and cultural centre. The Institute also established a library, printing-press, museum, literary society and a college. The mosque was frequently used to conduct weddings, funeral prayers and celebrate Islamic festivals. Celebrations even included Christmas, where this distinctly English Muslim community entertained impoverished Christians by providing free meals for hundreds of Liverpool’s unfortunate citizens. Quilliam and his community also engaged in promulgating Islam by offering ‘alternative’ forms of Muslim Sunday worship in which Interested Christians were offered morning and evening prayer services complete with ‘Muslim hymns’, adapted by Quilliam to promote Islamic beliefs amongst mixed E n g l i s h M u s l i m a n d C h r i s t i a n congregation. In 1896, he established the Medina Children’s Home for unwanted

illegitimate children left wandering the city’s streets. Despite their generous acts of charity and philanthropy, the community was met with sustained opposition, but Shaykh Abdullah, as he later officially became, steadily over a twenty year period, e s tab l i shed a Mus l im communi ty comprised about 600 converts. However, the Muslim Institute slowly declined after Shaykh Abdullah departed overseas around 1908. His mosque, established over one hundred years ago, presents a unique example and progressive template for contemporary British Muslims and their current mosques and Islamic centres.Dr Mohammad S. SeddonLecturer in Muslim StudiesDepartment of Theology & Religious StudiesUniversity of Chester

[1] Hayes, Louis, Reminiscences of Manchester: And Some of its Local Surroundings fromthe Year 1840, London, Sherratt and

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Hajj 2007 – the most amazing experience ever….Hajj?? What’s Hajj I hear you say? Is it some sort of video game? Or the name of a beautiful new shopping centre? Or maybe a far away magical land? Well, for me, I guess the last answer was the perfect definition.

Yep last December I had the opportunity to go away with my family on Hajj. You see, I’m a Muslim and as a Muslim, it’s important to go on Hajj (the pilgrimage) at least once in a lifetime if you can afford it. Muslims from all around the world to attend, so that they can build on their relationship with God and become closer to Him, hopefully coming back as better people. It takes place in the golden sun-kissed desert lands of Saudi Arabia. Woah, woah, woah back up the truck! Did you say Saudi Arabia?? I can see the shock on your face.

Yes I agree with you, Saudi Arabia does not have the most fantastic record in terms of human right abuses but, neither does it fulfil the stereotype of Arabs being backward, untrustworthy creatures, as demonstrated by Hollywood films. In fact Arabs are generally extremely kind and generous people….yeah you do get the odd rotten apple here and there but come on…rotten apples grow on all sorts of trees! In all religions, cultures and countries, including right here in Britain.But it wasn’t only Arabs that I met. I encountered Turks, Chinese, Canadians, Afghani’s, Malaysians, Egyptians, Australians, Macedonians (I don’t even know where Macedonia is!), Nigerians…you name it! It was as if each country had sent rep’s to be part of this global meeting. The vast blend of races, nationalities and cultures was just indescribable! And you’d think that with that amount of people from all around the world there’d be a bit of a communication problem, but it was amazing how people managed to get over this. I myself had an encounter in the mosque with an old man (I think he was Turkish). I went over to him to thank him for taking away a locust who had been pestering me that day (lonnnng story), and although we didn’t speak the same language, we were able to communicate on such a level that even though we said few words, we understood volumes. It really was touching.

Malcolm X, who before Hajj felt that it was just impossible for blacks and whites to live in harmony due to strong racism in the States, said on his return from Hajj:“They were of all colors, from blue-eyed blondes to black-skinned Africans. But we were all participating in the same ritual, displaying a spirit of unity and brotherhood that my experiences in America had led me to believe never could exist between the white and non-white.” I guess many felt the same way!You might be curious of what Hajj actually entails. Well, it only lasts around five days which is really not that long. There are different places to go to on different days and one of the things you may be familiar with, is the circling of the Ka’ba otherwise known as ‘tawaf’. (Btw the

Ka’ba is the large cube-shaped building, previously built by the Prophet Adam, then rebuilt by Abraham and his son Ishmael –

see the pic at the top). In the picture, you can see huge numbers of pilgrims encircling the Ka’ba. This is symbolic of the fact that God should be central to a Muslim’s life and s/he should always be aware of Him. This constant awareness of God will help to do good actions and refrain from bad since God is always watching even when

it seems that you are hidden from others. Also, the circuits are anti-clockwise so you’re walking around the Ka’ba with

your left side nearest to it. That might seem insignificant and you’re probably thinking “So what??!”

But, you may remember from biology(!) that your heart although central, is slightly tilted to the left. This means that as you’re walking round, your heart is tilted towards the Ka’ba signifying your heart’s bond to God. That’s just one little part of Hajj, there’s loads more but jut not enough paper to write it all down. In all Hajj is an expression of a Muslim’s love and dedication to God and although some parts can be a little challenging, that’s all part of the experience. At the end of the day, what’s a little hardship when it’s for something or someone that you love so much?I’m just so eternally grateful to God for having the opportunity to go on Hajj. It truly was an amazing experience and one that I won’t forget….just out of this world!

Shabana Kadishares with

us her

experience

and thoughts

of journeying

upon the epic

pilgrimage

QUOTE?

Pupils’ Corner

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Prayer Positions

1 takbeer - glorification

2 woquoof - standing

3 rukoo' - bow

4 standing

5 sujood - prostration

6 tashahhud - testimony

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COLOUR ME JASMINE

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