Order Ref: 4550 Introduction, Page

Annex C(ii)

PART 2: ABOUT HINDUISM

1. Hinduism is the name given to a set of religious traditions, which originated in India. They are ever growing, over a few millennia. The current name is the one given to their whole pattern of life and culture by outsiders who spotted them on the banks of the river Indus. Hindus do not call their religion by any name. To say what they practice as their mythological as well as spiritual tradition, they use the term "Sanatana Dharma" which means "perennial righteous conduct". At the outset, its emphasis has been threefold -purity of life, devotion to the Almighty and a yearning for the spiritual salvation.

2. If we take into account all the names and forms worshipped by all the Hindus, they are countless. Details of countless Gods and Goddesses fill in the spectacular pantheon of Hindu mythology. Traceable to no one source, Hinduism has numerous prophets and holy books. This means Hindus are a collection of enormous spiritual and religious things accumulated over a long period. Among their scriptures, Vedas are said to be basic because no other book is known to the mankind earlier than the vedas. Subsequently numerous scriptures described to various authors have been the tributaries of one major river, namely Hinduism. Variety is the name to caption its doctrines, beliefs as well as practices. Hinduism shares many things in common with predominant religions of lndia like Buddhism, Jainism and Sikhism. It is possible to find various sects within Hindu community being parallel to the specific faiths of the world.

3. The central belief of Hinduism is that the truth is one but its nature is manifold. This explains why there are many religions in the world. Consequent to this belief, Hindu followers have no difficulty, nor find any problem in believing in one God and several Gods at the same time.

4. However diversified the practices of Hindus may look, one can perceive a unity in their one character -the tendency to change, to adopt and to assimilate.

5. We also discover many gods/goddesses who are but the embodiment of certain virtues e.g. learning or wisdom or arts is Goddess Saraswati, wealth is Lakshmi, power is Parvati. God is both He and She. The same divinity, which, when in charge of creation is called Lord Brahma (Creator God); while protecting, He is called Vishnu; and termed as Shiva when He is about to destroy the evil world. Apart from its inexhaustible mythological panorama, Hinduism has also a long and living tradition, - of mystic and spiritual enquiry, practiced to attain Godliness. Hinduism respects all notions of God and even no-God. It does not discriminate between religions.

6. If we count all the festivals of the numerous sections of Hinduism, the festivals are more than 300 in a year. We shall consider eight major festivals among them. Since the Hindu calendar (almanac) is different from the Gregorian calendar, the month of any festival mentioned below is only approximate.

1. 
   HOLI is the festival of colours. To welcome the spring season, people rejoice by throwing colours at one another. (MARCH).
   
2. 
   MAHA SHIVARATRI is celebrated to worship Lord Shiva throughout the night (MARCH).
   
3. 
   SRI RAMA NAVANI -The festival to worship Lord Rama (MARCH -APRIL)
   
4. 
   RAKHEE or RAKSHA BANDHAN celebrated to commemorate the sacred relationship between brothers and sisters. (AUGUST).
   
5. 
   JANMASHTAMI -Celebration of Lord Krishna's birthday (in midnight) AUGUST.
   
6. 
   GANESH POOJA -Worship of Lord Ganesh (Aug -Sept).
   
7. 
   NAVARATRI -Festival of nine nights to worship Power in order to destroy the evil (OCTOBER).
   
8. 
   DIWALl - the festival of lights and welcoming the new year (NOVEMBER).
   

Worship

7. Hinduism does not insist upon having faith in God, or of any particular form or name of God. However, a Hindu may be found worshiping a presiding deity (of one's choice) calling it as God or Goddess. The object of meditation may even be the Absolute Reality (Brahman) which has no attribute. The reward of a pooja (worship) could be various, - anything from a material or some abstract thing or even one's liberation from life. Pursuing to realize God 'here and now' is held to be the ultimate ambition of a devotee. To motivate this, Hindu spirituality holds that every soul (spirit) is basically immortal and potentially divine. Threefold paths are mainly laid down to access Divinity. A devotee can choose any of them according to one's convenience. They are:

1. 
   the path of action (Karma Yoga in which the seeker endeavours to relinquish the rewards of one's actions by renouncing all desires).
   

2. 
   the path of devotion (Bhakti Marga) in which one prays to god and does the religious practices. and
   

1. 
   the path of knowledge (Jnana Marga) or the intellectual approach to spirituality.
   

8. 
   The place of worship could either be a temple or one’s own home. Both communal (congregation) worship and individual worship are popular among Hindus. There are no rigid canons to be adopted for the course of a Pooja. People adopt various patterns of Pooja, use different prayers from various books. They may pray to any God or Goddess, as their favourite deity for the moment, no matter which temple they are in.
   
9. 
   The duration of a Pooja could be anything from a few minutes to a large part of a day. The ingredients used in a Pooja (worship) include incense, camphor, offering of flowers, fruits or any type of food (normally vegetarian), water, milk etc. The rituals may involve ringing a bell, singing or chanting, holding a lamp (Arti), kneeling down or folding hands etc. Hindus have a wide range of choice of what they can worship -an idol, or a picture of a deity, holy book, a drawing of OM, etc. They may use red powder or white ash or a garland of beads in the course of a prayer or pooja. After the pooja, the congregation usually receives the left overs of food etc as a blessing of the Almighty.
   

Caste System

14. Caste system, as already indicated, refers to the social divisions. It also bears an impact of the belief in the Hindu community, in general, in the cycle of rebirths occurring in consequence to one's deeds. The structure of an exclusive and hierarchical caste system developed into a rigid social structure in medieval India. Hence a person's social and occupational status as well as the potentialities of religious and spiritual career could often be traced to the caste one belonged to. Such a custom is rigid in the rural parts of India, but there are signs of rapid change and reformation thanks to the education and the changes natural for the passing of time. In Britain, the differences are becoming increasingly blurred. A rigid caste-awareness has a say in the restrictions on marriage between castes, on eating and other things of mixing in the matters of social intercourse.

Personal Hygiene

15. Personal hygiene has many ritual practices observed by both men and women. Cleanliness, purity and health-care in food etc. have always been looked on as a priority in the services like a pooja in the Hindu religion. The health-consciousness of Indians also owes to the Ayurveda, the ancient Indian science of medicine which has become the indigenous tradition.

Marriage

16. Wedding is an auspicious, holy as well as a happy occasion for Hindus. It is a sacrament to mark the sacred contract coming into social recognition between two persons. It is a ceremony celebrated variously according to one's tradition. Arranged marriages are popular within the Hindu community. Consequently, a marriage paves the way for two families to blend. A token dowry may be given in the place of a gift for the son in law.

17. 
    In Britain, a Hindu marriage takes place before a Registrar but will also include a wedding officiated by a priest. The ceremony, which takes place in a temple or a hall, is attended by a large number of invitees. The rituals, which last for an hour, are highly symbolic containing many prayers done through offerings to a holy fire in order to get blessings for a happy, long and fruitful married life.
    

Funerals

18. The majority of adult Hindus are cremated. Young children and infants are buried.

Dr H V S Shastry (Faith Adviser to H M Prison Service)

The Bhavan Centre

Annex D (i)

PART 1: PRACTICE OF ISLAM IN PRISON

Appointment of Muslim Chaplains

1.1 Requests for a Muslim Chaplain (ie an Imam or a Female Muslim Worker) should be made through the Muslim Adviser’s Office. The Muslim Adviser can offer help and advice on a range of issues relating to the appointment.

Corporate worship

Friday prayers (Jum’a)

General

2.1 Friday is the main day of gathering for Muslims and in accordance with Islam, Friday noon prayers are obligatory for every Muslim. It is therefore particularly important that prisons enable Muslim prisoners to attend Friday prayers in accordance with the requirements set out in this annex.

Timing

2.3 It is essential that the Friday noon prayer takes place within the specified time frame. This time frame differs with the seasons. At the winter solstice (the shortest day of the year) prayer time starts at 12.00 and prayers must be concluded by 13.50 (times in GMT). In summer, the time frame is wider: from 13.10 until 16.55 (times in BST). Between these seasonal times the time allowed for prayers progressively narrows or widens.

15 minutes - for the sermon

20 minutes - for communal prayers and worship

(In accordance with the Standard on Religion and paragraph 1.19 of Chapter One, all prisoners must have the opportunity to attend weekly corporate worship for a minimum of one hour).
2.5 Copies of prayer timetables are available from the Muslim Adviser’s Office. For local variations, please consult with the Muslim Chaplain or local Mosque.

Good practice

2.6 In order to accommodate Friday prayers within the prison's working day and avoid confusion over seasonal differences in timing, it is recommended that prisons set a fixed start time for Friday prayers all year round: ie to start at 13.10.

Ablutions (Ritual washing)

2.7 In accordance with Islamic teaching, ritual washing is required before Muslim prayers. Muslim prisoners should be allowed to have a shower before Friday prayers; this need not be immediately before prayers but can be anytime after sunrise on Friday. Where Muslim prisoners work on Friday mornings in an area that might be classed as unclean (eg as a cleaner or on farms), a shower should be allowed before prayers.

Ablution facilities at prayer room

2.8 In addition to a shower on Friday morning, Muslim prisoners will need to carry out ablutions immediately before Friday prayers. As a minimum requirement Muslim prisoners will need to have access to toilets with jugs of water or washing facilities. Where possible and practical, mixer taps with seating should be installed conveniently close to the prayer room. Toilet facilities also need to be accessible from the prayer room. A jug, water container or plastic bottle needs to be available in these toilets for Muslim prisoners to wash themselves after visiting the toilet.

Friday afternoon: after prayers

2.9 After prayers, Friday continues as a normal working day. However, depending on operational factors and/or the needs of the Muslim prisoners, extra time may be added for teaching and discussion. Whilst it may be convenient to the prison and the Imam for Islamic teachings to follow on from the prayers, this is not essential and such classes may be arranged at any time suitable to the prison's timetable and to the Imam's commitments. If teaching and discussion are added to Friday prayers, prisoners are not entitled to paid absence from work for this period, only for absence specifically for the period of Friday prayers.

Leading Friday prayers

2.10 A Muslim Chaplain should lead the prayers. If no Muslim Chaplain is present, then a knowledgeable Muslim prisoner who is acceptable to the Muslim Chaplain and to the other prisoners may lead the prayers, but this can only be a temporary arrangement.

Mandatory
2.11 Muslim prisoners must be allowed to attend Friday prayers within the time frame specified in paragraphs 2.3 to 2.5 above.
2.12 Muslim prisoners must be allowed to perform ablutions before attending Friday prayers.

Private worship

3.1 In accordance with Islamic teaching, it is obligatory for Muslims to perform prayer, five times a day (sunrise, noon, afternoon, sunset and at night). Timing of the prayers change as the days lengthen and shorten with the seasons. In Summer, the time allowed for prayers is longer.

3.2 The prayers are preceded by ritual washing (ablutions), as preparation. For these daily prayers, Muslims face the direction of Makkah (from Britain this will be South-East).
3.3 Muslims will wish to perform the daily prayers whether they are in their cell, or in work/education. On occasions (particularly in Winter) certain prayers will fall within work/education time and time off should be allowed. Where this happens, a clean, quiet area in or nearby work or education rooms should be provided for the prayer which would normally take about 15 minutes. Muslim prisoners at work or education will also need access to toilets with jugs and washing facilities so that ritual washing may be performed before prayers.
3.4 Muslims require only a prayer mat to pray, and may also wear a prayer cap. Female prisoners will require a scarf to cover their heads for prayer, even if they do not wear one all the time.

Good practice

3.5 As some of the daily prayers will be performed in cells, a modesty screen to be provided, if the direction of prayers faces the in-cell toilet. A portable screen is acceptable.

Diet

4.1 For detailed information see Catering PSO 5000.

4.2 Muslims are only allowed to eat Halal Food. The term “halal” is defined as that which is permissible under Islamic Law. In the context of meat this means those animals which are permitted to be eaten and which have been slaughtered according to Islamic Law. In particular, halal food must be free from any product or by-product derived from pigs, eg pork, bacon, ham; and from all alcohol. The term “haram” defines all that is not permitted under Islamic law.

Religious Observance

Ramadhan

5.1 Ramadhan is the month when Muslims fast, abstaining from food and drink from dawn till sunset. This month is very important in Muslim belief, as it enables Muslims to concentrate on spiritual matters. Fasting at Ramadhan is obligatory for every Muslim who is fit to do so. (Under Islamic law, there are some exemptions from fasting, eg for those who are sick.)

5.2 It is therefore important to allow prisoners to participate in Ramadhan as fully as they wish within the constraints of the prison timetable and regime.
5.3 During Ramadhan, prisons need to make special food arrangements for Muslims observing the fast and it is important that the diet offered to fasting prisoners is sensitive to their needs. Catering arrangements need to be as flexible as possible and tailored to the Muslim prisoners need to fast. For further details please see PSO 5000 (Catering).

Good practice

5.4 See also the booklet “Guidelines for the Preparation of Food for Muslim Prisoners and Procedures for Ramadan” by SO Botterhill and Imam M Gora.

5.5 This requirement for Muslims to fast has important implications for prisons in terms of :
timing of meals;

receptions and inductions;

mandatory drug testing.

Timing of meals

5.6 Where normal evening mealtime is more than an hour after sunset , the Muslim prisoner who is at work or education should be provided with a snack, eg sandwiches to be consumed before the main evening meal; he/she also needs to be allowed a 20 minute recess to break the fast and to read prayers.

5.7 In the evening each Muslim prisoner should be provided with sufficient food for two meals: one evening meal to break their fast, the second corresponding in amount to both breakfast and lunch to be taken away for consumption by the Muslim prisoner later in their cell.

Good practice

5.8 A container (e.g. a vacuum flask), to be provided to keep food warm in cell.

5.9 Where possible, Muslim prisoners may be employed in the kitchen for the preparation of Ramadhan food and to serve halal food on the wings.

Induction and reception

10. 
    For Muslim prisoners arriving at a prison and going through reception or induction procedures during Ramadhan, it is important that allowances are made for them to follow these practices immediately if they wish to do so.
    

MDT

5.11 Guidance on MDT during Ramadhan is set out in the Drug Strategy Unit MDT manual, together with the update contained in MDT Bulletin 28.

Fasting after Ramadhan

5.12 Under Islamic teaching, there are other times when fasting is strongly recommended for Muslims. Among these times are Mondays and Thursdays of every week, a few each month in the two months heralding the coming of Ramadhan, six days after Ramadhan following Eid al Fitr or any day of any month except the two Eids and Fridays.

5.13 Where Muslims miss one or more days of fasting in Ramadhan, Islamic teaching requires them to make it up after Ramadhan, except on the days mentioned above. Requests from individual Muslim prisoners to meet their needs on these days should be considered in consultation with the Muslim Chaplain.

Dates Of Muslim Religious Observance

Dates on which Muslim prisoners must be excused from work/education
5.14 Muslims throughout the world observe the following dates, which are considered official holidays and Muslim prisoners must be excused from work.

• 
  Eid-ul-Fitr celebration of the ending of Ramadan (fasting period).
  

• 
  Eid-ul-Adha when Muslims remember Prophet Ibrahim’s (pbuh – peace be upon him) acceptance of the Divine command to sacrifice his son Ismail (pbuh).
  

• 
  Miladun-Al-Nabi: The Prophet Mohammed's (pbuh) birthday
  

• 
  Ashura: the day prophet Musa (Moses) and his disciples were liberated from the tyranny of Pharaoh and also the day on which Prophet Mohammad’s grandson Husseien was martyred.
  

5.15 Details of these and the dates of other religious festivals are published annually in a PSI.

Eid al Fitr & Eid al Adha

5.16 On these dates, arrangements should be made for congregational prayers between sunrise and noon. Where a Muslim Chaplain is unable to lead prayers, then with the Muslim Chaplain’s permission in advance, it is acceptable that the congregational prayers, in this circumstance, can be led by a Muslim prisoner without the presence of the Muslim Chaplain.

Good practice

5.17 Arrangements should be made for the pay phones to be switched on to allow phone calls to be made.
5.18 All Muslim prisoners should be made aware of Festival days and allowed to participate in congregational prayer and feasts.
5.19 Where it is not possible for the feast to take place on Eid, it may be provided on any one day of the three days after Eid.

Other festivals

5.20 It is possible for the following festivals to be observed within the normal prison routine.

The Day of Hijrah: the start of the Islamic Calendar. (The day of migration of Prophet Mohammad (pbuh) from Makkah to Medina.)
Muharram: the 10^th day of the first month in the Islamic Calendar
Al-Isra wa al-Miraj (Ascension) on the 27th of Rajab.(The journey from Medina to the Al-Aqsa Mosque and Ascension to the Heavens by Prophet Mohammad (pbuh).)
Laylat ul-Qadr (Night of Power) on the 27th of Ramadhan. (The last of the 10 nights of Ramadhan)
Shabi Barat on 15^th of Shabaan: Change of direction of Qibla from Palestine to Makkah and also the night of Forgiveness.
5.21 The Islamic calendar is based on the lunar year. The start date of the Holy month of Ramadhan and festivals are subject to the sighting of the new moon. Because of this, notification of the precise dates of the start of Ramadhan and the Eid-al-Fitr festival (end of the fasting month) can only be made once the new moon has been sighted. This also means that Muslim festivals fall about eleven days earlier each year. (Notification of the Eid-al-Adha festival later on in the year should be possible ten days in advance as it is based on the 10th day of the month.)
5.22 Notification of precise dates of Ramadhan and of the festivals will be made by the Muslim Advisor’s Office to all establishments. Copies of the timetables for Ramadhan may be obtained from the Muslim Advisor’s Office or from the local Muslim Chaplain. (Please note: there may be a variation of opinion on the starting dates because of the different views held on sighting of the moon; the Muslim Chaplain should also be consulted and his/her advice followed.)

Religious texts and artefacts

6.1 Muslims treat the Holy Qur’an, whether in Arabic or any other language, with great reverence and store it on a high shelf; likewise religious articles are also given reverence.

6.2 Copies of the Holy Qur’an in English translation are available for Muslim prisoners from the Muslim Chaplain or Muslim Advisors Office. (RB025)
6.3 Religious items which can be allowed in personal possession are:

• 
  the Qur'an and books on Islam which contain special supplications/extracts from the Qur’an, and other religious books that contribute to a better understanding of Islam. For further advice consult the Muslim Chaplain or Muslim Adviser’s office.
  
• 
  Clear plastic pouch - for storage of Qu’ran
  
• 
  Prayer mat
  
• 
  Small piece of clay from Karbala (Iraq) for head rest – for Shi’a Muslims only
  
• 
  prayer beads - Tasbee
  
• 
  Skull cap or turban
  
• 
  Scarf and loose clothing to wear during and after prayers - for female Muslim prisoners
  
• 
  Miswak/Salvak stick (small toothbrush size twig for religious and dental benefits)
  
• 
  Plastic jug - for personal hygiene
  
• 
  Alarm clock - to be used to awaken for morning prayer and Ramadhan
  
• 
  A pendant, which has extracts from the Quran or name of Allah (God).
  
• 
  Musk or Itar – non alcohol perfume in small plastic bottle
  

Work

Mandatory
7.1 Muslim inmates must not be required to do work which involves contact with pigs or pork eg on prison farms or in the kitchens.

Dress

Men
8.1 There are no general requirements except that men cover their heads whilst at prayer. A prayer cap is used during prayers; some Muslim men prefer to wear a cap all the time. Some men may also wear a turban or clothes from the area from which they originate.
8.2 The most important factor for Muslims is that they are required to avoid nakedness from the navel to the knees at all times. Where there is no modesty screen in communal showers, Muslims will wish to wear swimming trunks or a bathing costume.
Women
8.3 Some Muslim women may choose to be veiled at all times while others may choose to wear a headscarf (called the hijab).
Men and Women
8.4 An important item is the taviz or amulet (which may be made of metal or cloth), which may be found tied around the neck or arm. Where this article is worn, it should be respected by staff because of its religious significance.
8.5 For details of searching procedures see PSO 1000 (Security).

Personal Hygiene

9.1 Muslims are required to observe high standards of personal hygiene at all times. At certain times it becomes obligatory for a Muslim to take a shower. Washing, following the use of the toilet is required. If facilities are not available, inmates should be able to take a jug of water to the toilet.

9.2 Muslims are required to remove pubic and underarm hair and clip hand and toenails within 40 days. Muslim prisoners will need to have a razor or hair removing cream and nail clippers for this purpose.
9.3 Like many Asian women, Muslim women prefer to be examined by female doctors and would wish to uncover only parts of their body at a time.

Good practice

9.4 Modesty screen to be provided in communal showers.

Marriage (See also C/I 35/88)

10.1 Muslim couples usually have a religious ceremony and a civil ceremony. The religious ceremony is very simple and an Imam will normally officiate.

Deaths and burials (See also PSO 2710)

11.1 The Muslim Chaplain or Muslim Adviser’s office should be asked for guidance on Islamic practice.

11.2 When death is imminent, family members, or the Muslim leader, will simply recite verses from the Qur’an by the bedside of the dying person; who may if possible repeat the Shahadah. If there is no family member or Muslim Chaplain available, any practising Muslim may be asked to offer help.
11.3 All Muslims are buried. Cremation is forbidden for Muslims. Funeral prayers are read in the Mosque or in the graveyard. The coffin is taken to the Mosque where funeral prayers are said, washing and shrouding of the body are carried out. (Women attend to a female corpse and men to a male corpse). A period of mourning follows.
11.4 When attending a Mosque for funeral prayer, Escorting Officers (male & female) need to show respect for the place and occasion.

Contacts

Muslim Adviser’s office HM Prison Service Room 410 Abell House John Islip St London SW1P 4LH Tel: 0207 217 8832 Fax: 0207 217 8980

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