Definitions

A Bahá’í is a member of the Bahá’í Faith, youngest of the independent world religions, hardly more than 160 years old. Bahá’ís often introduce their faith through its principles, many of which appeal to people of other faiths, as well as people who are not especially religious. These include equality of men and women, harmony of science and religion, elimination of extremes of wealth and poverty, and the establishment of a universal auxiliary language. The number nine is frequently associated with the Bahá’í Faith: nine members of elected Bahá’í assemblies; nine Holy Days in the Bahá’í calendar; nine sides, approaches and entrances to Bahá’í Houses of Worship, representing openness, inclusion and universality. The nine-pointed star is a commonly accepted symbol of the Bahá’í Faith.

Origins

In 1844, a young man known as the Báb or ‘Gate’ (1819-50 CE) began preparing the way for a great religious figure who would breathe new life into all humankind. The Báb’s message caused uproar in his native Persia (modern-day Iran) where he – and thousands of his followers – were put to death. Some years later, a prominent Persian nobleman declared himself the one prophesied by the Báb. This was Bahá’u’lláh (1817-92) whose name means the ‘Glory of God’ in Arabic. Stripped of rank and wealth, in the face of constant opposition, Bahá’u’lláh proclaimed his message of peace and unity for four decades. After Bahá’u’lláh’s passing in 1892, his eldest son, ‘Abdu’l-Bahá (1844-1921) led the community, travelling extensively in the West to promote his father’s teachings.

Beliefs

‘Progressive revelation’ is central to Bahá’u’lláh’s teachings: the belief that knowledge of God has been revealed to humanity in stages throughout history by a succession of divine teachers, prophets and messengers. Bahá’ís accept Bahá’u’lláh as the ‘Manifestation of God’ to our times, in whom the attributes of God are revealed as fully as they can be in human form. Bahá’u’lláh embeds this new revelation within humankind’s common spiritual heritage, describing it as the latest stage in ‘the changeless faith of God, eternal in the past, eternal in the future.’  Bahá’ís believe in life after death and in the eternal progress of the soul towards God. They believe in one God, the unity of the human family and the fundamental harmony of the world’s faiths.

Scripture

During his 40 years of exile and imprisonment throughout the Middle East, Bahá’u’lláh wrote or dictated over 100 volumes on an amazing variety of issues. Many of these writings were addressed to the rulers of the world in his day. His best known work is a collection of short meditations called The Hidden Words. Bahá’u’lláh’s writings, along with those of the Báb and ‘Abdu’l-Bahá, constitute Bahá’í scripture. These texts were originally written in Arabic or Persian. Extracts have been translated into over 800 languages, including a considerable collection in English. Bahá’ís place great importance on everyone being able to read and understand these writings for themselves. They respect the scriptures of other religions, and often use them in their own study and devotions.

Worship, prayer & meditation

Adult Bahá’ís pray at least once a day, reciting one of three Obligatory Prayers written by Bahá’u’lláh: a short prayer, said between noon and sunset; one of medium length, said three times daily; or a long prayer, recited once in 24 hours. There are many other Bahá’í prayers, for all sorts of purposes, which can be adapted according to personal preference or local custom (e.g. chanted by solo voice or set to music and sung). Bahá’ís read something of their own choosing from their scripture every morning and evening. They believe it is better to read a short passage with feeling and understanding than it is to read for hours with none. Bahá’ís think of prayer as addressing God and see meditation as conversation with one’s inner self.

Spirituality

To be true to their faith, Bahá’ís should live by their spiritual principles. They are encouraged to undertake work and studies that benefit the world at large, and not to let academic achievement or material success go to their heads or become barriers between themselves and God. They see work performed in the spirit of service as worship. Bahá’ís have a personal duty to share their faith with others, but are forbidden to try to convert anyone. They believe the best way to demonstrate religious faith is through personal example. ‘Abdu’l-Bahá, who was described as ‘walking the spiritual path with practical feet’, once said, ‘To be a Bahá’í simply means to love all the world; to love humanity and try to serve it; to work for universal peace and universal brotherhood.’

Lifestyle

Bahá’ís should not indulge in substances or behaviour which interfere with their rational faculties or compromise their personal dignity. They should avoid alcohol, non-prescribed drugs and backbiting. Smoking is discouraged, though not prohibited. There is no ban on eating meat. Bahá’ís may choose their own spouse, but require parental consent before marrying. They are expected to refrain from sexual relations outside marriage. Bahá’í parents should raise their children as independent thinkers and world citizens, with the right to choose their own religion (or none) from the age of 15. Young Bahá’ís are encouraged to undertake a year of community service before embarking on adult life. Bahá’ís are free to dress as they wish, but are advised to observe modesty. They are great believers in moderation.

Community

Anyone who accepts Bahá’u’lláh’s claim to be the Manifestation of God and wants to practise his teachings is welcomed into the Bahá’í community. There is no initiation ceremony. The Bahá’í Faith has no priests, ministers or clergy, no monks or nuns, no individuals in positions of authority. The community is guided by consultation and collective decision-making through a network of assemblies, elected at local, regional, national and international levels. Like other religions, there is variety of thought and practice within the Bahá’í community; but this has never caused a lasting split in the body of believers. The Bahá’í Faith is funded by voluntary donations from its own members; they cannot solicit or accept financial support from anyone else for their own activities.

Festivals

There are nine Holy Days on which Bahá’ís should refrain from work or study. Most of these commemorate events in the lives of Bahá’u’lláh or the Báb. The most significant is the Festival of Ridván (21 April-2 May) recalling the occasion in 1863 when Bahá’u’lláh publically announced his station and mission. The first, ninth and twelfth days of Ridván are particularly celebrated. Bahá’í Holy Days should not be given over to individual or collective sloth or indulgence, but be dedicated to charitable activities of lasting public benefit. Bahá’í New Year (Naw Rúz) falls on 21 March, ending 19 days of fasting during daylight hours for adult Bahá’ís in good health. Bahá’ís follow a solar calendar, so these Holy Days fall on the same dates each year.

Bahá’ís worldwide

The Bahá’í Faith has more than seven million followers. The Bahá’í World Centre is located in northern Israel’s twin cities of Haifa and Acre. The three central figures of the Bahá’í Faith (Bahá’u’lláh, the Báb and ‘Abdu’l-Bahá) are buried there, making it a place of pilgrimage. In 2008, these sites were named to UNESCO’s World Heritage List in recognition of their ‘outstanding universal value’ to the common heritage of humanity. Each continent has a distinctive Bahá’í House of Worship, the most recognisable being the one in New Delhi, India. Popularly known as the Lotus Temple, it was dedicated to public worship in 1986. The Bahá’í International Community has long held a respected position as a non-governmental organisation (NGO) with the United Nations and other international bodies.

Bahá’ís in Britain

A vibrant British Bahá’í community has existed since the end of the 19th century. ‘Abdu’l-Bahá visited Britain twice, in 1911 and again in 1912-13, to great public acclaim. A National Spiritual Assembly was established here in 1923, guiding the growth and development of the Bahá’í community ever since. Shoghi Effendi Rabbani (1897-1957), grandson of ‘Abdu’l-Bahá, Guardian of the Bahá’í Faith from 1921 to 1957, is buried in London. Bahá’ís from all over the world visit his resting place to pay their respects. Since 1997 there have been Bahá’í Councils for England, Northern Ireland, Scotland and Wales. At the time of the 2001 Census there were about 5,000 Bahá’ís in the UK. They are to be found in small but active communities, in almost a thousand localities the length and breadth of the country.

Bahá’ís in Leicester

There has been a significant Bahá’í presence in Leicester for more than 50 years. After the Christian and Jewish communities, Bahá’ís were the first to have their own centre in the city, in New Walk in the late 1950s and early 60s. The Spiritual Assembly of the Bahá’ís of Leicester was established in 1957 and incorporated in 1963. Nowadays, Leicester’s Bahá’ís hold their meetings in each others’ homes (including inter-faith devotional activities, which are open to all). Bahá’ís do their bit for social cohesion in Leicester, with activities for children, youth and women, as well as working with other often marginalised groups, such as asylum seekers and refugees. They strive locally to put into action their belief that they should “Consort with the followers of all religions in a spirit of friendliness and fellowship.”

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Definitions

There are many ways of defining a Buddhist. What they have in common is that they are inspired by the teachings and example of the Buddha, the ‘Enlightened One’, the title given to Siddhartha Gautama (c560-483 BCE), the historical founder of Buddhism. Buddhism challenges some of the accepted western ideas of what makes a religion; many people would prefer to describe it as a way of life or a practical philosophy, rather than call it a ‘faith’. Buddhism is a path which leads to liberation from the otherwise endless suffering of existence. The Dharmacakra has long been recognised as a symbol for Buddhism. The wheel represents the cycle of life, death and rebirth; its spokes stand for the noble Eightfold Path, central to the teachings of the Buddha.

Origins

Siddhartha Gautama was born in what is today Nepal, where he was raised in the luxurious life of a prince. The story goes that when he managed to escape his palace and see the world as it really was, he saw, for the first time, a frail old man, a sick man, a funeral procession and a wandering holy man. These sights were shocking to him, revealing essential truths about suffering, ageing, death and renunciation, leading him to abandon his old way of life. Having tried a number of traditional paths to liberation without success, Siddhartha Gautama famously became enlightened while sitting in contemplation under the Bodhi Tree. From his own experience, the Buddha established a practical system for helping others achieve a similar awakening.

Beliefs

Buddhists believe in an ultimate reality, but not in ‘God’ as most other religions do. They do not see the Buddha as a prophet, messenger, incarnation or manifestation of any such God, in the way that some other religions view their founding figures. Indeed, the Buddha has been called the ‘teacher of gods’. Buddhists see being born human as offering a supreme opportunity for emancipation from samsara, the endless succession of life, death and rebirth. Buddhists believe in the effect of karma (that deliberate action brings appropriate reward), that action depends upon state of mind, and that mind can be cultivated. At the end of the Buddhist path is nirvana, an indescribable state beyond all normal human experience in which all suffering ends.

Scripture

Texts used by Buddhists fall into two main groups: those which are believed to be the words of the Buddha himself; and those of later scholars, commentators and holy figures following in the Buddha’s way. The Buddha preached to his disciples using parables and analogies, which were collected and written down after his death. These are called Sutra Pitaka (from the Sanskrit term meaning, ‘basket of teachings’) and are the core of Buddhist wisdom. In addition, the Vinaya covers monastic discipline, Abhidharma addresses philosophy, and interpretation is found in a huge quantity of commentaries. Outside the Buddhist community itself, the best-known piece of Buddhist scripture is probably the Lotus Sutra, a powerful and inspiring presentation of the universal influence of the Buddha’s example and teachings.

Worship, prayer & meditation

The key act in a Buddhist’s life is described as ‘taking refuge’. Buddhists take refuge in the Three Jewels (or Triple Gem, as it is known in some traditions): the Buddha (the founder), the Dharma (the teaching) and the Sangha (the religious community). While they venerate the Buddha, Buddhists generally do not speak of ‘worshipping’ him. The Buddha’s statue and picture are often found in temples, shrines, centres and the homes of Buddhists as a focal point to help recall his example. Silent meditation, inner contemplation, the making of offerings, burning of incense and chanting are among common practices of Buddhists of diverse traditions. As with so much else in Buddhism, there is great variety expressed in these aspects of individual and community life.

Spirituality

In keeping with his practical approach to spiritual matters, the Buddha prescribed an Eightfold Path, encompassing wisdom, ethical conduct and mental development. This involves practising right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness and right concentration. These principles have proved adapatable throughout history and across cultures. Buddhist teaching also includes extensive description of ethics. In practice, the generalisation could be made that lay Asian Buddhists appear more ‘devotional’, whereas Western Buddhists have a less obviously ‘spiritual’ approach. An influential model for Buddhists is that of the Bodhisattva – an enlightened being who, out of compassion, delays personal entry into nirvana, in order to assist those still in this world.

Lifestyle

Buddhists try to live peacefully, following the Buddha’s example and guidance, especially that found in the Five Precepts (Panchasila). These are moral guidelines that Buddhists try and adapt to their personal circumstances: they should avoid taking life or harming any living thing; avoid taking that which is not given to them; avoid sexual misconduct; avoid unworthy speech (lying, rumour-mongering, backbiting and gossip); avoid contact with drugs and alcohol (since these cloud the mind and judgement). But the Buddhist lifestyle does not merely restrain its followers from doing things that they consider wrongful in body, speech or thought. It positively encourages daily living in simplicity, in which the individual expresses peace, gratitude, wisdom and compassion in whatever circumstances present themselves.

Community

There has always been great variety in how Buddhists see the Buddha’s station, life and teachings, and huge diversity in how they have put his guidance into practice. Consequently, there are many different kinds of Buddhist community, some concentrating on monastic orders, others operating around lay ministry. A ‘cyber sangha’ has begun to develop in recent years, exploiting the capacity of the internet to link those who are geographically separated. Buddhism is the dominant religion in many countries of the East, where it is common to see Buddhist temples, shrines, monks and statues almost everywhere. It is also continually gaining more influence and followers in the West, partly due to increasing numbers of people practising meditation and longing to find ways of more positive, less harmful living.

Festivals

The Buddha discouraged placing any special significance on particular days. However, some festivals are celebrated by Buddhists, though they differ widely in form or date from one country to another. Most Buddhists will celebrate in some way the birth, enlightenment, first sermon and death of the Buddha. South Asians do all these at the same time on Wesak, the day of the full moon in May. East Asian Buddhists mark the enlightenment of the Buddha in December and his death in February. In addition, each local Buddhist community is likely to have a number of festivals commemorating seasonal events and the anniversaries of particular sages and saints. Such celebrations will show great diversity, according to who is celebrating them and where they are taking place.

Buddhists worldwide

Estimates of the number of Buddhists worldwide vary, with an average of around 350 million, making up 6% of the global population. Buddhism has evolved into a number of distinct forms in different parts of Asia: Theravada (124 million followers) in Cambodia, Laos, Thailand, Sri Lanka and Burma; Mahayana (185 million) in most of China, Japan (where the well-known Zen form is practised), Korea, Taiwan, Singapore and Vietnam as well as in Chinese and Japanese communities within Indochina, Southeast Asia and the West; Vajrayana (20 million) in Tibet and surrounding areas in India, Bhutan, Mongolia, Nepal and the Russian Federation. Most Buddhist groups in the West are at least nominally affiliated to one of the three main eastern traditions.

Buddhists in Britain

British interest in Buddhism started seriously with the establishment of the Pali Text Society (1881 CE) and the appearance of various scholarly works. A couple of years before this, Sir Edwin Arnold published his influential epic poem describing the life of the Buddha, The Light of Asia. Early British converts helped establish Buddhist missions in Britain, the first in 1908. In recent years, Buddhist organisations have presented Buddhism in ways suited to British enquirers. Buddhism is the sixth largest religion in Britain. At the time of the 2001 census, there were 144,453 Buddhists in Britain, making up hardly a third of 1% of the national population. There are currently thought to be around 250 Buddhist groups and centres throughout the country.

Buddhists in Leicester

Leicester has a number of Buddhist centres and communites, each one representing different traditions. Theravada Vihara supports both Sri Lankan and Asian Buddhist families as well as a small but growing British congregation. The Amida Trust has had members locally since 1996, and its own centre since 2001. A Zen “serene reflection meditation” group also exists in Leicester, as well as smaller groups of Tibetan Buddhists. A Nagarjuna Buddhist Meditation Centre opened in the city centre in 2009. In the 2001 Census 638 people identified themselves as Buddhists in Leicester, though there can be little doubt that many more people sympathise with the Buddhist philosophy and way of life, without formally calling themselves Buddhists.

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Definitions

Christians are people who have dedicated themselves to following the life and work of Jesus, also known as Christ (the ‘Anointed One’). Christianity is the religion which has developed over the last 2,000 years from the personal example and divine teachings of Jesus Christ. Christianity is one of the Abrahamic faiths, along with Judaism (which comes before it historically) and Islam (which comes after). Church originally meant a community of Christian people but the word is also commonly used to signify a building where such a community worships. The cross is a universally recognised symbol of Christian faith. It is a reminder of Jesus’ sacrifice, his victory over death and his resurrection. If the body of Jesus is represented on the cross, then this is called a crucifix.  

Origins

Jesus was born a Jew in the Middle Eastern town of Bethlehem some 2,000 years ago. Accounts of his birth and early years offer evidence that he was singled out to fulfil prophecy and do God’s will. Jesus grew up in Nazareth, where he is believed to have become a carpenter. When he was around 30, he entered on his public mission, challenging the political oppressors and religious and social standards of his time, as well as healing the sick and performing miracles. After three years of this ministry, Jesus was arrested, tried and put to death by crucifixion. After three days God raised Jesus from the dead, and shortly thereafter his closest disciples were inspired to set out and teach in his name. These events are taken by many as marking the beginning of the Christian religion.

Beliefs

The Trinity is central to almost all Christian belief: God’s nature is one and indivisible, though within that oneness exist Father, Son and Holy Spirit. There is variation in belief about the historical person of Jesus, though most Christians see him as the Incarnation of God – at one and the same time fully human and fully divine, free from original sin. All Christians respect Mary, the mother of Jesus, although the Catholic and Orthodox churches do so to a much greater degree. There are differing beliefs among Christians about saints, angels and the problem of evil. Christians typically believe in life after death, although the condition attained by the individual soul is dependent on God’s grace – salvation is a gift, and cannot be earned by anything human beings do in their earthly lives.

Scripture

The Bible as read by Christians is in two parts. The Old Testament (or the Hebrew Bible) is virtually identical to the central written scripture of Judaism. The New Testament presents Jesus’ life and teaching (in the Gospels of Matthew, Mark, Luke and John) as well as the story of the community of Jesus’ followers after his death and resurrection. The Apocrypha (certain books which are accepted by some, rejected by others) form part of the Catholic Bible, and are widely read by many other Christians too. Christians believe that the Bible addresses the most significant issues of existence in a way that is both timeless and contemporary. It is a source of inspiration and comfort, and is used for personal and communal worship and study by all sorts of Christians all over the world.

Worship, prayer & meditation

Christians worship in diverse ways, as individuals and communities: use of the Bible; music and singing; following a sermon; devotion to saints; expressing the inspirations of one’s heart; silent inner contemplation; confession and forgiveness of sins; prayer for others, living and dead; the taking of sacraments. The Anglican Book of Common Prayer describes the sacraments as ‘an outward and visible sign of an inward and invisible grace’, ceremonies or rituals from Christianity’s earliest days, using material elements (e.g. bread, wine, water, oil) to convey spiritual blessings. The sacraments are indispensable to Orthodox and Catholic Christians, less so in other churches. Virtually all churches celebrate the Lord’s Supper in some way, commemorating Christ’s final meal with his disciples.

Spirituality

Christians believe that the Holy Spirit pervades all of life and creation, so it is possible to see spiritual content in everything. Even the worst excesses of human behaviour or the most inscrutable occurrences in the natural environment can offer important spiritual lessons. Because Christianity has influenced so much of human life and history for so long, it affects what can be seen as ‘spiritual’ in daily life, as well as in those moments that heighten awareness of what it means to be human: music, the visual arts, sculpture, dance, architecture, philosophy, gardening, matters related to birth and death – all can be felt to express something above and beyond everyday experience, even for those who do not think of themselves as being particularly ‘religious’.

Lifestyle

As far as they are able in their personal and community lives, Christians try to follow the example of Christ. This means doing what they think Jesus would do in everyday situations, particularly when they are faced with a moral dilemma. There is no scriptural or universally accepted prohibition on alcohol, drugs, gambling, eating meat or smoking, although some churches have worked out their own positions on these and other issues based on Biblical principles, as have many individual Christians. Paul (the most influential figure in the historical development of Christianity after Jesus himself) described the essential Christian virtues as ‘faith, hope and love’. Paul’s words summarise how a Christian should try to live, especially when he describes love as the greatest of these.

Community

The Christian community as a whole has four main groupings: Orthodox churches, their roots in the eastern part of the Roman Empire; Catholicism, dating from the western part of the Roman Empire, guided by the Pope; Protestant churches, developing from the 16th century Reformation onwards, including Baptists, Methodists and Presbyterians (such as the Church of Scotland); Pentecostalism, which grew within Protestantism and includes many black-led churches. Anglicanism has characteristics of the traditions and practices of both Catholicism and Protestantism. Words attributed to Jesus in St Matthew’s Gospel show the significance of community to all Christians, no matter their particular church: ‘Wherever two or three are gathered together in my name, there am I, in the midst of them.’
 
Festivals

The Christian calendar plays out the story of Jesus’ life, death and resurrection across the year, though the dates on which these occasions are observed can vary considerably between different churches. The best known Christian festivals are Christmas (25 December in the Western Churches, 7 January in the Eastern Orthodox) which celebrates the birth of Jesus, and Easter (which falls at some point between late March and late April each year in the Western Churches, early April to early May in the Eastern Orthodox, following the cycle of the moon). Many non-religious cultural elements have become part of these long-standing holidays, and these occasions are now commonly celebrated by many people of other faiths or of none, as well as by Christians.

Christians worldwide

Over two millennia, Christianity has spread throughout the world, influencing life to some extent in virtually every part of the globe. The number of Christians worldwide is believed to be 2.1 billion, making it the world’s largest religion, with 33% of the global population. Just over half this number are members of the Roman Catholic Church; there are 300 million members in Eastern Orthodox Churches, 77 million members of the Anglican Communion and upwards of 78 million Pentecostalists. On the world scene, several nonconformist groups (e.g. Baptists, Methodists, Salvation Army and Quakers) have a notable presence. Other groups (such as Christian Scientists, Jehovah’s Witnesses, Mormons and Unitarians) have distinctive stances on the life and teachings of Jesus that set them apart from mainstream Christianity.

Christians in Britain

Christianity is far and away the largest, longest established and most influential religion in Britain. It has had a presence here for over 1,500 years and has been arguably the biggest single influence on shaping the legal structures, public institutions and social and intellectual traditions of the country. Some Christians today are anxious that their faith is becoming submerged in the diversity of religions and cultures; others are confident that it will prove adaptable and flexible enough not just to survive but to thrive. At the time of the 2001 Census, there were just over 41 million Christians in Britain, making up almost   72% of the population. Only 8% of these people said they regularly attended church; 40% had never attended church, but still considered themselves Christian.

Christians in Leicester

While Christians may have been present in Leicester in Roman times, the oldest surviving church building dates from c880 CE (St Nicholas Church). The Dominican order has maintained a continuous presence in Leicester since the 13th century; Leicester’s Catholic parishes arose from Dominican foundations. Non-conformists became strongly established in Leicester from the mid-18th century onwards; Leicester still enjoys a reputation as a vibrant area of Free Church activity. St Martin’s Church was hallowed as Leicester Cathedral in 1927, reviving an ancient Anglo-Saxon diocese. Today Leicester has the second-lowest percentage of Christians of any town or city in England and Wales (almost 45%) but Christians are still the largest faith community here – 125,187 are recorded in the 2001 Census.

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Definitions
Hindus are people who practise the religion known as Hinduism, which they themselves call Sanatan Dharma. This means the ‘Eternal Way to God’ in Sanskrit. This way of living embraces many beliefs and practices, based on some broadly agreed principles about the nature and purpose of existence. ‘Hindu’ can also be used to describe one’s cultural heritage and identity. This is not a religion of many gods (as is often mistakenly thought). It is based on belief in one absolute cosmic energy, one God known as Brahman. The most sacred and commonly used religious symbol among Hindus is Aum. This represents unity with the essence of existence and is believed to be the fundamental vibration which created and sustains the universe.

Origins
Since Sanatan Dharma is eternal, there can be no single historical figure who may be described as its founder, and no particular date for its beginning. Scholars from East and West have traced its written history at least as far back as the civilisation that flourished in the Indus Valley between 3500 and 1500 BCE. Hindus believe that the ancient scriptures of the Vedas (‘knowledge’) were heard by Rishis (‘Vedic poets’ or sages) in states of deep meditation and transcribed many years later.  The religion known today as Hinduism has evolved in response to changing fortunes over 5,000 years, and continues to do so. Its chequered history helps account for its highly diverse, inclusive and accommodating character.

Beliefs
Hindus believe Brahman to be the one uncreated, unchanging reality behind the diversity of life, the source from which everything proceeds and the goal to which everything must eventually return. Brahman is expressed throughout the universe in an infinite variety of ways, some of them interpreted as ‘gods’ or ‘goddesses’, each with their own special qualities and functions. The goal of the individual soul (Atman) is to break free of the realm of illusion (maya) and gain reunion with Brahman. This is moksha (liberation). Those souls who have not yet        attained liberation continue their search for God through the cycle of birth, life, death and rebirth (samsara), in various forms as dictated by the law of karma (cause   and effect).

Scripture
Sanatan Dharma has many scriptures written in Sanskrit, which can be chanted and read. The Vedas are the oldest, dating in their written form from around 1500 BCE. The Vedas contain hymns, incantations and rituals, as well as scientific knowledge. The Upanishads (800-400 BCE) discuss the doctrine of karma and describe ways  in which the soul can be united with Brahman. The Ramayana provides guidance for day-to-day living as a householder. One of the most popular scriptures (certainly the best known outside of India and the Hindu community itself) is the Bhagavad Gita (‘Song of the Lord’), an extract from the epic poem, the Mahabharata, in which Lord Krishna instructs his disciple, Arjuna, in the requirements of the spiritual life.

Worship, prayer & meditation

Jains do not worship the Tirthankaras, but look upon them as living embodiments of perfection. Jains commonly chant mantras or contemplate images; such practices are known as puja. Recalling and reciting good deeds from the pious lives of the Tirthankaras generates a positive mental state in the individual, engendering religious merit which, in turn, contributes to good rebirth. Devotees focus on the Tirthankaras and other pure souls, so that they might follow their example more effectively. They may also engage in rituals involving decoration or anointing of images. Jains also practise a form of meditation called samayika for sessions of 48 minutes, to establish a peaceful state of mind and obtain some idea of what it means to follow a monastic life.

Spirituality

Jains believe that the souls of all living creatures throughout the universe are caught up in an endless cycle of birth, life, death and rebirth – and that it is the purpose of life to free oneself from this. Each soul is capable of achieving liberation when it rids itself of the burden of accumulated karma (the consequences of one’s deeds). This attaches itself to the soul and retards its progress toward the state of nirvana. This freedom is obtained by one’s own efforts, under the guidance and direction of scripture and example. Jain spiritual insight and practice deal with the smallest aspects of daily life, as much as they address the big questions of the purpose of existence. Most Jains fast at special times, during festivals and on holy days.

Lifestyle

While the Jain way of life is rooted in ancient and traditional teachings, it is increasingly seen as being relevant to the needs of the modern world. For example, Jains should limit the extent to which they travel, and to which they consume resources. They should avoid violence, lying, lustfulness, and materialism, and steer clear of everyday sins, such as thinking or speaking badly of others, being inconsiderate or self-indulgent. Jains should also be charitable. Ahimsa directs the thoughts and actions of all Jains, as individuals and in their community (samaj). In keeping with this central principle, Jains are vegetarian. Some Jains show such commitment to their way of life that they choose to renounce all worldly things and become monks or nuns (though this is not so common outside India).

Community

Like most religions, Jainism has many branches or traditions, affecting its development throughout its history. There are two well-known denominations: Digambara (‘Sky-Clad’) monks who wear no clothes and usually live in seclusion; Svetambara (‘White-Robed’) monks who are more moderate in belief and lifestyle. While such divisions have long been influential to Jains in India, they are of less importance to those living in other countries today. Being such a small minority in the UK, for example, has moved Jains to overcome many of these differences and build a robust community, for whom their common identity as Jains comes first. This unity is expressed in practical terms in Leicester's Jain temple, where all the main traditions have their own shrines or rooms for worship.

Festivals
The festivals celebrated by Hindus mark seasonal, historical and mythological events, rites of passage, life events and family relationships among other things. They all have underlying spiritual significance. Some are specific to certain regions, while others are celebrated by Hindus worldwide. Probably the best known is Diwali – a five-day festival when Hindus show particular devotion to Lakshmi, goddess of wealth and beauty. Diwali celebrates the triumphant return from exile of Lord Rama and his wife, Sita, as told in the Ramayana. Fireworks are set off to light their path home. Navratri is a nine-day festival during which Hindus worship different aspects of the great mother goddess, Shakti. Another popular festival is Janmasthami, which celebrates the birth of Lord Krishna.

Hindus worldwide
There are around 900 million Hindus in the world, making it the world’s third largest religion, with 22% of the global population. Most live in India (780 million: 79% of the country’s population), although there are sizeable Hindu communities in South-East Asia, East and South Africa, and other places where Hindus have migrated, such as the Caribbean. Outside India, the largest Sanskrit university for the theological study of Sanatan Dharma is in Germany. Many Hindu teachings have made their influence felt beyond the Hindu community itself, including various forms of yoga (from its use as a physical fitness and dietary regime to the diverse practices of meditation), vegetarianism, Ayurvedic medicine, and the social and political application of the principle of non-violence.  

Hindus in Britain
Hindus had visited and worked in Britain for centuries before there was any notable migration here. The number of Hindu students and professionals in Britain increased markedly from the late 19th century onwards. In the 1950s and 60s, significant numbers settled here, some direct from India, others via African states such as Kenya, Tanzania, Uganda and Zambia. Most Hindus in Britain today are Gujarati (55-70%) or Punjabi (15-20%), the remainder being from other parts of India, West Bengal or Sri Lanka. At the time of the 2001 Census, there were 552,421 Hindus in Britain, 1% of the population. Hinduism is the third largest religion in Britain. There are over 160 Hindu places of worship around the country, some of which enjoy pilgrimage status.

Hindus in Leicester
Large numbers of Hindus came to Leicester from the 1950s onwards, from India, East Africa, Southern Africa and Fiji. The 2001 Census records 41,428 Hindus in Leicester, 14% of the population, virtually unchanged since 1983. The first Hindu temple in Leicester was in Cromford Street, Highfields, in 1969. There are now more than 20. Shree Sanatan Mandir (founded 1971), in Weymouth Street, is the biggest and is also headquarters of the National Council of Hindu Temples, UK. Swaminarayan Hindu Mission has had a base in Loughborough Road since 1991. Shree Jalaram Prarthana Mandal in Narborough Road was the first purpose-built Hindu temple in Europe (in 1995). Leicester has a world-wide reputation for hosting Hindu festivals, including the largest celebration of Diwali outside India.

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Definitions

A Jain is someone who follows the teachings of the Jinas (‘Spiritual Victors’) a title given to a succession of 24 great teachers or Tirthankaras (‘Fordmakers’), enlightened human beings who have shown the way to spiritual liberation since ancient times. The raised hand in the Jain symbol reminds us to stop and consider our actions. The wheel in the symbol represents samsara (the endless cycle of reincarnation), the 24 spokes stand for the Tirthankaras and the word in the centre is ahimsa (‘non-violence’). This is the supreme principle of Jainism and probably its best-known feature in the world at large. A Jain should avoid doing harm not just to people, but to animals, birds, fish, vegetation – even to the earth, air and water, down to the smallest of lifeforms.

Origins

Jainism has a strong claim to be the oldest living religion in the world, with no agreed date for its beginning. The most important figure in the history of Jainism is Mahavira, whose name means ‘Great Hero’. Latest in the long line of Tirthankaras, Mahavira lived in India in the 6th century BCE, at around the same time as the Buddha. Like the Buddha, Mahavira rejected the prevailing wisdom that spiritual progress depended on correctly carrying out the duties of the class into which one was born. Mahariva taught that the only way for the individual to attain eternal bliss is to live in a state of discipline and renunciation, through right belief, right knowledge and right conduct. These Three Jewels provide Jainism’s path to liberation (moksha) and salvation.

Beliefs

Since Jains do not believe in an all-powerful God, the question of whether Mahavira (or any of the other Tirthankaras) is a prophet, messenger or incarnation of any such supreme being is a meaningless one. Jains see the eternal existence of the universe, without beginning or end in time or space, as self-evident, with no need of any creator to explain it. They believe that endless cycles of time stretch into the infinite past and into an infinite future, and that the teachings which lead to liberation come into the world in the form most suited to the present era. The time in which we live now is one of corruption  and decay – including degradation of the natural environment – therefore a stricter form of discipline is required in order to escape from it.

Scripture

Mahavira’s teachings were transmitted orally from teacher to pupil for generations before eventually being written down in the 4th century BCE. These were compiled into holy books called Agams, ranging in number from 33 to 45, depending on the Jain sect. Some cover specific topics, including Mahavira’s final sermon, the environment and death. So Jainism does not have one central holy book, but many authoritative texts. One of the most revered books outside the Agams is the Kalpa Sutra, which tells the life stories of the Tirthankaras and codifies conduct for Jain monks and nuns. These texts are written in the ancient languages of Ardha-Magadhi and Prakrit. Nowadays, some extracts from Jain scripture have been translated into vernacular languages including Gujarati, Hindi and English.

Worship, prayer & meditation

Jains do not worship the Tirthankaras, but look upon them as living embodiments of perfection. Jains commonly chant mantras or contemplate images; such practices are known as puja. Recalling and reciting good deeds from the pious lives of the Tirthankaras generates a positive mental state in the individual, engendering religious merit which, in turn, contributes to good rebirth. Devotees focus on the Tirthankaras and other pure souls, so that they might follow their example more effectively. They may also engage in rituals involving decoration or anointing of images. Jains also practise a form of meditation called samayika for sessions of 48 minutes, to establish a peaceful state of mind and obtain some idea of what it means to follow a monastic life.

Spirituality

Jains believe that the souls of all living creatures throughout the universe are caught up in an endless cycle of birth, life, death and rebirth – and that it is the purpose of life to free oneself from this. Each soul is capable of achieving liberation when it rids itself of the burden of accumulated karma (the consequences of one’s deeds). This attaches itself to the soul and retards its progress toward the state of nirvana. This freedom is obtained by one’s own efforts, under the guidance and direction of scripture and example. Jain spiritual insight and practice deal with the smallest aspects of daily life, as much as they address the big questions of the purpose of existence. Most Jains fast at special times, during festivals and on holy days.

Lifestyle

While the Jain way of life is rooted in ancient and traditional teachings, it is increasingly seen as being relevant to the needs of the modern world. For example, Jains should limit the extent to which they travel, and to which they consume resources. They should avoid violence, lying, lustfulness, and materialism, and steer clear of everyday sins, such as thinking or speaking badly of others, being inconsiderate or self-indulgent. Jains should also be charitable. Ahimsa directs the thoughts and actions of all Jains, as individuals and in their community (samaj). In keeping with this central principle, Jains are vegetarian. Some Jains show such commitment to their way of life that they choose to renounce all worldly things and become monks or nuns (though this is not so common outside India).

Community

Like most religions, Jainism has many branches or traditions, affecting its development throughout its history. There are two well-known denominations: Digambara (‘Sky-Clad’) monks who wear no clothes and usually live in seclusion; Svetambara (‘White-Robed’) monks who are more moderate in belief and lifestyle. While such divisions have long been influential to Jains in India, they are of less importance to those living in other countries today. Being such a small minority in the UK, for example, has moved Jains to overcome many of these differences and build a robust community, for whom their common identity as Jains comes first. This unity is expressed in practical terms in Leicester’s Jain temple, where all the main traditions have their own shrines or rooms for worship.

Festivals

Jains mark the passing of Mahavira and the ascent of  his soul to nirvana in Vira-Nirvana (which occurs at the same time as the traditional India festival of Diwali). Paryushana is a festival lasting eight to ten days, during which the whole of the Kalpa Sutra is recited. On the fifth day of this recitation, the scriptures tell of the birth of Mahavira – so Jains celebrate his birth on that day. During Paryushana, Jains get in touch with the original virtues of their soul. The final day of that festival is a time of repentance. Jains celebrate Oli twice a year, for nine days each time. During this period, they eat bland food, once a day only. The Jain community follows a lunar calendar, so the dates of these festivals will change  each year.

Jains worldwide

There are between 5 and 10 million Jains in the world, mostly in western and southern parts of India. Despite the fact that they make up less than 1% of India’s population, Jains have long had considerable influence on the religious, social, political and economic life of that country. Jainism was historically confined to India for many centuries, with no noticeable migration to the West until the late 1960s and early 70s, when many Gujarati Jains, who had previously settled in East Africa, migrated to Europe. Today there are thought to be around 25,000 Jains in Europe, with similar numbers in North America. Many of these communities are now well established and confident enough to build their own places of worship, after Indian models.

Jains in Britain

At the time of the 2001 census, there were 15,000 Jains   in England and Wales. Most of them live in London, Leicester, Manchester or Birmingham. Jains traditionally belong to the business community, although many Jains in Britain are professionals. There are four Jain temples in Britain: three in the Greater London area, one in Leicester. There are numerous Jain institutions, organizations and associations undertaking research and promoting community development. The Institute of Jainology (established at the first International Jain Conference in London in 1983) has become an authoritative source of information about Jainism. Young Jains UK encourages discussion of Jainism’s practical importance to the lives of young members of the community in Britain.

Jains in Leicester

The first Jains who came to Leicester arrived here from Kenya and India, followed by greater numbers from Uganda. The establishment of the Jain Samaj Europe in Leicester in 1973 demonstrated a thriving Jain community in the West, despite its being distant from the influence of its roots in India. The Jain temple in Oxford Street was dedicated to worship in 1988, and has become one of Leicester’s most recognisable landmarks, with its remarkable pillars carved from Jaselmere yellow sandstone. Different sects of Jainism have their own place of worship within the temple, the only one in the world where this is so. The Jain community of Leicester is estimated to be 1,000 strong; the community occasionally plays host to visiting influential speakers and leading religious figures from India.

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Definitions

Jews follow the religion of Judaism. There has long been debate over what being Jewish means. For example, from the Orthodox point of view, one has to be descended from a Jewish mother, or be a convert to Judaism, to be Jewish. However, the Reform movement also accepts those whose mother is not Jewish, but who have a Jewish father. There are many people around the world who describe themselves as Jewish without being actively religious, as a way of defining their racial or cultural identity. If one has to distinguish between Jews and other people, then those who are not Jews would be called Gentiles. The Star of David has been widely used as the most recognised symbol of Judaism since at least the 17th century CE.

Origins

The Jewish people have a long and dramatic history. Their religion has developed over a period of more than 4,000 years, going back to Abraham, who upheld what came to be the main principle of Judaism: monotheism, the belief that there is only one God. Jews believe that God made a covenant with Abraham, giving his descendants a special responsibility to keep his commandments. At a later time, God revealed his laws to Moses on Mount Sinai in the form of the Torah. The events of Jewish history and the doctrines of the religion have had a profound influence on Christianity, Islam and the Bahá’í Faith, monotheistic religions which arose later in history and which locate their spiritual heritage within the Abrahamic tradition.

Beliefs

Judaism has developed under a great variety of circumstances throughout its long history, and in many different parts of the world. So it is no surprise that there is considerable variation in belief and practice amongst Jewish people. It could safely be said, though, that virtually all observant Jews, no matter their tradition, would accept the following: that God exists, eternal and without physical form; that God created the universe and continues to govern it; that God knows all thoughts and deeds; that God will reward the good and punish the wicked; and that God is the only one to whom prayer should be directed; that the prophets spoke truth; that Moses, greatest of these prophets, received the written and oral Torah.

Scripture

The Tenakh (known more widely as the Hebrew Bible) is a collection of 24 books, written in Hebrew, arranged in three main sections: the Torah (‘teachings’) which makes up the first five books, contains the instructions which God gave to Moses; Nevi’im (eight books) and Ketuvim (eleven books) contain histories, poems, prophecies, hymns and sayings. The Talmud, another important set of writings, contains the thoughts of some 200 rabbis. In synagogues, the Torah is kept in the form of scrolls, mounted on two wooden rollers decorated with silver heads and bells, inside a symbolic cabinet called the ark. During a service, everyone stands as the scroll is taken out, showing their respect for the Torah and its significance in Jewish life, throughout history and today.

Worship, prayer & meditation

All devout Jews are obliged to pray daily. This is the key spiritual duty or commandment (mitzvah) which Jews are expected to honour as part of the covenant God made with their ancestors. Different Jewish groups have different styles of prayer and worship, individually and collectively. The Jewish prayer book is known as the siddur; it contains a variety of written prayers, including ones for blessings, praise of God, the well-being of the Jewish people and of the world, and the granting of holiness. This book may be used when praying in the home or at the synagogue. Services in the synagogue tend to be fairly informal, with worshippers coming and going. Judaism has a strong tradition of meditation, contemplation and mysticism, which also can be found in a variety of forms.

Spirituality

Although it can appear to the outside observer that Judaism is a very scholarly religion, deeply concerned with commentary and interpretation of ancient law, a lot of its attention focused on ancient times, it really attends to how one should live, and what one has to do in everyday life to bear out one’s beliefs. Jews cannot simply compartmentalise things into religious and non-religious topics. Most of all, Judaism focuses on how God’s plan for all creation is expressed in relationships, across history and in the present moment: between God and all humankind, between God and the Jewish people, between the Jewish people and the land of Israel, and between all human beings, down through the generations and all over the world today.

Lifestyle

Probably the best known aspect of Jewish life is the keeping of the Sabbath (Shabbat in Hebrew) from sunset on Friday to sunset on Saturday. It is the Jewish holy day, a day for rest and religious reflection. The beginning and end of the Sabbath are marked with observances that bring together the Jewish family and community. Jews follow specific dietary regulations, affecting what they are allowed to eat and drink. Jews will not eat any food from an animal that does not chew the cud, have split hooves and has been ritually slaughtered and prepared. Fish must have fins and scales (so, for example, they will not eat shellfish). Many Jews will not mix dairy and meat products in the same meal. Food which is acceptable to Jews is called kosher (meaning ‘fit’).

Community

For most of is history, Judaism has accommodated a diversity of movements. Today, religious Jews fall into two broad groups: Orthodox and non-Orthodox. Differences between them can be seen in their everyday lives as well as in their forms of worship, though even these two groups show considerable variation within themselves. Orthodox Jews are traditional followers of rabbinic Judaism, although they diversify in belief and practice. Amongst non-Orthodox Jews, the moderate Conservative movement believes that laws and traditions can be adapted to suit the times but to a lesser extent than the Liberal, Progressive and Reform movements, which allow individuals degrees of greater freedom in relation to the traditions which they follow.

Festivals

The Jewish year has many festivals and holy days, some solemn, others celebratory, most recalling events in Jewish history. Among the more sombre observances are New Year (Rosh Hashana) and the Day of Atonement (Yom Kippur), which requires 25 hours of fasting in the synagogue, during which Jews seek divine forgiveness. During the Festival of Tabernacles (Sukkot), Jewish people erect tents or booths, open to the sky, symbols which remind them of God’s bounty. Passover (Pesach) celebrates the exodus from slavery in Egypt, led by Moses. The Festival of Lights (Hanukkah) is an eight-day celebration in December, which is often an occasion when Jews may be joined by friends from outside their community.

Jews worldwide

The movement of Jews to various countries throughout history became known as the Dispersion. There are around 14 million Jews in the world, making it the 6th largest religion, with 0.22% of the global population. The largest Jewish population, of more than five-and-a-half million, is in the USA. Next biggest is Israel, with around four-and-a-half million (41% of the world’s total Jewish population). The most significant events in the recent history of the Jewish people have been the Holocaust, and the founding of the state of Israel, both occurring around the middle years of the 20th century. These have played a huge part in determining modern Jewish identity. Today, those Jews living outside Israel are said to be living in the Jewish Diaspora.

Jews in Britain

The 2001 census records 259,927 Jews in England and Wales, half of 1% of the population. Jewish settlers are known to have arrived in Britain after the Norman conquest (1066). The Jews were expelled by Edward I in 1290 and readmitted by Cromwell in 1656. In that same year the first synagogue was opened in Creechurch Lane, London. Most Jews in Britain are descendants of immigrants from Central and Eastern Europe, some fleeing anti-semitic persecution in the Russian Empire between 1881 and 1914, others escaping the Nazis in the 1930s. Since the mid-1950s a smaller number have arrived from Arab and East European countries. British Jews are mostly concentrated in Greater London, Manchester, Leeds and Glasgow. Around 60% belong to Orthodox synagogues, 27% to Reform synagogues.

Jews in Leicester

The Jewish community of medieval Leicester ended in 1231, when all Jews were expelled from the city through the efforts of Simon de Montfort. There is no clear evidence of Jews here again till the late 1840s. The modern Jewish community of Leicester dates from 1874. This was revitalised by the influx of many Jews who came here in the 1940s to escape the wartime bombing of London, then chose to settle and raise their families here. In 2009 a book, website and touring exhibition entitled “Jewish Voices” was created to tell their story. The 2001 Census records 417 Jews in Leicester. Orthodox and Progressive congregations have their own places of worship. The Orthodox Synagogue in Highfield Street (which celebrated its centenary in 1998) is a Grade II listed building.

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Definitions

A Muslim is someone who submits to the will of God (Allah in Arabic), as it has been made known through the Qur’an (‘Recitation’) and the life of Muhammad (570-632 CE). These are the foundations of the religion of Islam (an Arabic word, meaning ‘submission’). Islam is one of the Abrahamic faiths; its followers believe that it continues  and fulfils the revelations of Judaism and Christianity, both of which came before it. Like members of all other faith communities, Muslims practise their religion with varying degrees of observance and commitment. For some it provides a strong sense of national or cultural identity.   The crescent moon and star is an internationally recognised Islamic symbol which appears on the flags   of several Muslim countries.

Origins

Muhammad was born in the Arabian Peninsula in the 6th century. Widely trusted and admired among the people of the city of Makkah, at the age of 40 he started to receive the word of God from the archangel Gabriel. When he made these revelations known, a group of believers began to gather around him, while others turned against him. In the face of increasingly fierce opposition stoked by the city’s tribal leaders, Muhammad and his companions emigrated from Makkah to Madinah in 622. This event, called Hijrah (‘Migration’) marks the beginning of the Islamic calendar. After a decade of tests and trials, they returned to Makkah in triumph, firmly establishing their community there. Muhammad settled in Madinah, where he died in 632.

Beliefs

Muslims believe in one God, neither male nor female, with no children, parents or partner, and with whom none can be associated. This omniscient, omnipotent and omnipresent God was not created by anyone or anything, has always existed and always will exist, and rules over the universe with justice, mercy and compassion. At the core of a Muslim’s faith is the declaration, ‘There is none worthy of worship but God and Muhammad is His Messenger.’ All Muslims believe this, as well as believing in the succession of prophets and messengers sent by God; in the existence and intervention of angels; in the Books sent by God; in the coming Day of Judgment and resurrection when the good and bad deeds of all those who have ever lived will be weighed.

Scripture

Muslims believe the Qur’an to be the word of God, revealed to Muhammad over a period of 23 years. Muhammad recited the verses as he received them, then taught them to his followers, who committed them to memory. Trusted scribes later wrote down the verses after rigorous cross-referencing and authentication by those who had memorised them. Great pains have been taken to ensure the purity of the text since that time. Muslims treat the Qur’an with reverence, in its printed form, or when hearing its verses recited aloud. Muslim children around the world are taught to read and recite it in the original Arabic in special classes. Most Muslims also look to stories from the life of Muhammad (called hadith) to help them follow his example.

Worship, prayer & meditation

Muslims are obliged to pray five times daily (dawn, midday, late afternoon, after sunset and late evening) out of love for God and obedience to His will. Muslims prepare for these prayers, which involve certain physical movements and must be said facing in the direction of Makkah, by ritual washing. Muslims are encouraged to offer all these prayers communally at a mosque (masjid) especially the Friday afternoon prayers. Sufism, a mystical devotional tradition which encourages a greater sense of union between the believer and God, has influenced much Muslim belief and practice over the centuries. It has inspired the work of many great poets, such as Rumi and Hafiz, many of whom are widely read outside the Muslim community.

Spirituality

Muslims do not see their religious duties as being separate from how they try to live in the world every day. They strive to observe those spiritual obligations known as the Five Pillars of Islam: Shahadah – the declaration of faith; Salah – the five daily prayers; Zakah – giving 2.5% of one’s income to the poor and needy; Sawm – fasting during Ramadan (the ninth month of the Islamic calendar); Hajj – every adult Muslim who is physically, financially and legally able must make at least one pilgrimage to Makkah. Muslims show respect for the prophet Muhammad, frequently adding ‘Peace be upon Him’ after saying or writing his name. They normally do the same for other prophets    and messengers recognised in the Qur’an, such as Jesus and Moses.

Lifestyle

Given its long history and widespread acceptance, it is no surprise that there is variation in the ways Muslims practise their faith. For example, Muslims should dress modestly, but this varies according to the cultural background of the individual, family or community. Muslims only eat meat from certain animals, slaughtered using the halal method. Muslims are prohibited from eating pork or any foods product derived from the pig (e.g. lard). Islam also forbids any sort of intoxicant, such as alcohol or drugs. Shari‘ah (Islamic law) is widely observed by Muslims in their personal lives, addressing such issues as marriage, family rights and inheritance. Muslims should live according to God’s command, but they should also obey the law of the land where they reside.

Community

A strong sense of community has been a vital aspect of Islamic life from its earliest days. Muslims use the word ummah to denote the whole community of believers, regardless of denomination or tradition, wherever in the world they may live, and at whatever time they have lived. Sometimes this is even extended to include people who are not believers, but who reside in Islamic countries. Such lively and daily awareness of their kinship helps Muslims overcome differences between them, reinforcing their sense of unity around the world and throughout history. It motivates them to care for all those members of the ummah who may be less well-off than themselves, or who may be victims of misfortune – natural or man-made – in other parts of the world.

Festivals

’Id al-Adha is the main Muslim festival, lasting three days, commemorating Abraham’s willingness to sacrifice his son, Isma’il, as commanded by God. Muslims fast between dawn and sunset during the month of Ramadan. The holiest night in this month, Laylat al-Qadr (‘The Night of Power’) commemorates the revelation of the first verses of the Qur’an to the prophet Muhammad. ’Id al-Fitr is celebrated at the end of Ramadan with three days of festivities, marked by acts of fellowship, peacemaking and charity. The Islamic calendar is based on the phases of the moon, so dates advance by approximately 11 days each year compared to the Gregorian calendar. This means it is hard to predict the exact dates of Muslim festivals in advance.

Muslims worldwide

Islam is the second-largest religion in the world today, with Muslims making up more than a fifth of the world’s population. Divisions that arose shortly after the passing of Muhammad have shaped the Muslim community over the centuries. The main groups which derived from this historical split are Sunni (the majority of the Muslim world) and Shi’ah (the largest numbers of which are in Iran, Iraq and the Lebanon). The vast majority of the world’s Muslims are non-Arabs and do not speak Arabic; most now live in non-Muslim states; the country with the largest Muslim population is Indonesia. Muslim peoples have been able to retain the diversity of their own culture, while living with a sense of solidarity within their worldwide religious community.

Muslims in Britain

Middle Eastern and Indian Muslims – mostly seamen and traders – settled around British ports from the early 19th century onward. The first building dedicated to Muslim worship in Britain was in Cardiff in 1860; the first purpose-built Mosque was opened in Woking in 1889. After the First World War, many Muslims discharged from the British army settled here. Large numbers of Muslim workers from India and Pakistan were recruited for British industry in the 1950s and 60s. The 1970s saw further settlement from East Africa, then (more recently) refugees from Somalia and Bosnia. The 2001 Census records 1,546,626 Muslims in Britain – just under 3% of the population. Islam is Britain’s second-largest religion. There are more than 700 purpose-built mosques around the country today.

Muslims in Leicester

Local Muslims were using premises in Sutherland Street, Highfields, as a mosque as early as 1965. Now there are 35 mosques in Leicester, for around 50,000 Muslims. Many organisations based locally serve the Muslim community: The Islamic Foundation (founded 1973, which has given rise to Markfield Institute of Higher Education) is significant academically (The Prince of Wales visited its campus in 2003); the Muslim Burial Council received the Queen’s Award for Voluntary Organisations in 2007; the Muslim Forum often speaks out on topical issues; the influential Islamic Da’wah Academy has purpose-built premises in Highfields; Darul Uloom Leicester is a seminary for training home-grown scholars and imams; the Federation of Muslim Organisations has almost 200 groups affiliated to it.

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Definitions

A Sikh is a person who belongs to the religion of Sikhism. ‘Sikh’ is usually translated as ‘disciple’ or ‘student’, and has been defined as someone who faithfully believes in one immortal Being (God); the ten historical Gurus (from Guru Nanak to Guru Gobind Singh); the Guru Granth Sahib (the collected Sikh scripture); the utterances and teachings of the ten Gurus; the baptism bequeathed by the tenth Guru; and who does not owe allegiance to any other religion. One may also use ‘Sikh’ to define one’s cultural or national identity and heritage. The Khanda is a well-known Sikh symbol. The double-edged sword at the centre represents the power of the Creator; the circle denotes the the Creator’s eternal perfection; the two outer swords stand for spiritual and political balance.

Origins

The founding figure of Sikhism, Guru Nanak (1469-1539 CE) was born in the Punjab (‘Land of Five Rivers’) a territory now shared between northern India and Pakistan. Highly revered in his own lifetime, Guru Nanak established a spiritual community transcending distinctions of race, class, gender, ethnicity, social background and economic status. His teachings recognise all people as equals, with the right to follow their own path to God. For nigh on two centuries, nine further Gurus carried this revolutionary spiritual and social message to the masses. The tenth, Guru Gobind Singh (1666-1708) founded the Khalsa (‘Pure Ones’) and installed the Guru Granth Sahib as the eternal source of guidance. His decisive actions instituted the Sikh community in the form still recognisable today.

Beliefs

Sikhs believe in the cycle of birth, death and rebirth, dictated by the law of karma – which requires that people are rewarded for their deeds, good and bad. Being born human gives one the opportunity to escape this otherwise endless cycle. These are beliefs that Sikhs hold in common to a certain extent with Hindus, Buddhists and Jains. Sikhs differ from those religions by believing in the power of repentance, prayer and love to earn God’s grace and neutralise the effect of karma. Sikhs believe in one God, before whom everyone is equal, and to whom everyone has direct and personal access. Sikhs recognise that truth is also to be found in other religions, and believe that anyone who leads the right kind of life has the opportunity of attaining salvation.

Scripture

The Guru Granth Sahib is not simply the holy book of the Sikhs: it is their eternal guru and guide, the paramount spiritual authority in their religion, their first and central point of reference. The Adi Granth was first compiled by the fifth Guru, Arjan Dev, in 1604 in the city of Amritsar. The final version – the Guru Granth Sahib – was completed in 1705 by the last of the human gurus Guru Gobind Singh, who established it as the perpetual guide of the Sikhs shortly thereafter. The Guru Granth Sahib is a poetic anthology, containing devotional and mystical poems in praise of God, written to the musical measures of the Indian classical system of ragas. It contains not only hymns of the Sikh Gurus, but also compositions of several Muslim and Hindu mystics.

Worship, prayer & meditation

Practising Sikhs have a rich devotional life, both as individuals and communally in the gurdwara (the Sikh place of worship). While Sikhs see God as being beyond human comprehension or description, still they pray to God as their Lord, teacher, father and protector, who cares for them personally. They regard prayer and meditation as ways of sharing in God’s presence. Sikhs are encouraged to rise before dawn, bathe, then pray, using the words of Guru Nanak. Verses are recited from the Guru Granth Sahib and its hymns sung from early morning till late evening in the gurdwara. Sikhs will normally gather for communal worship there every day, and especially on Sundays in this part of the world (because it fits with the typical working week in the West).

Spirituality

Sikhs do not believe there is any need to renounce everyday life in order to come closer to God. Sikhism is a practical and down-to-earth religion that encourages its followers to use their daily lives as a way of progressing on the spiritual path. Sikhs are encouraged to serve God by serving other people. In so doing, they find frequent opportunites to rid themselves of ego, pride and self-centredness. Sikhs have three obligations in their daily lives: to keep God in mind; to earn an honest living; to be generous to those in need. This allows personal freedom in deciding how they should act in the world. At the same time, they should try their best to avoid five vices: lust, covetousness, attachment to the things of this world, anger and pride.

Lifestyle

Sikh teachings prohibit the use of alcohol, non-prescribed drugs and tobacco. Many Sikhs are vegetarian. Those Sikhs who do eat meat will not eat any which has been prepared by kosher or halal methods. Personal cleanliness is very important to Sikhs. The turban, which keeps long hair clean and tidy, is a well-known sign of a Sikh. Uncut hair and beard, a steel bangle on the right wrist, a wooden comb to groom the hair, specially made cotton shorts and a small ornamental dagger make up the ‘five ks’. Initiation is required to join the Khalsa, membership of which demands a deeper level of prayer, meditation, charity and selflessness from the individual. Initiated males adopt the last name Singh (‘Lion’); women take the name Kaur (‘Princess’).

Community

There are no individual positions of authority within the Sikh community, as a protection against egoism and corruption. The only role of note is that of the Granthi, who reads from the Guru Granth Sahib in the gurdwara and officiates at ceremonies such as weddings and funerals. The gurdwara is the focus of Sikh community life. One of the most significant things that happens there is the langar or ‘Guru’s kitchen’, where vegetarian food is served free of charge to everyone, sitting as equals –  including anyone in attendance who does not happen to be Sikh. This is one practical way in which Sikhs demonstrate their belief in equality, generosity and charity without paying heed to differences of religion, caste, wealth, age, gender or social standing.

Festivals

Sikhs use their festivals as occasions on which to rededicate their faith. One such is Bandi Chhorh Divas (which coincides with Diwali, a traditional Indian celebration also observed, in different ways, by Hindus and Jains). This marks the anniversary of the sixth guru, Guru Hargobind (1595-1644) rescuing 52 Hindu kings from imprisonment in a celebrated act of courage. Gurpurbs are feast days honouring the birth, martyrdom or life events of the Gurus (e.g. the birthday of Guru Nanak, traditionally celebrated in November), as well as the installation of the Guru Granth Sahib. Vaisakhi (or Baisakhi) is the Sikh new year, celebrated on the date of a long-established harvest festival in the Punjab. It is of particular significance for commemorating the founding of the Khalsa in 1699.

Sikhs worldwide

Sikhism is the world’s fifth largest religion, with more than 26 million followers worldwide. By far the majority of these live in the Punjab region. Most Sikhs, wherever they live can speak Punjabi. The Punjab is also the site of Harmandir Sahib (the ‘House of God’)– the Golden Temple at Amritsar. This is the most important site in the Sikh world, with a long and fascinating spiritual, political and military history, stretching as far back as the time of the Buddha. Gurdwaras throughout the globe fly the Nishan Sahib outside their building. This flag shows the Khanda in the middle of an orange background. It is a visual reminder of the unity of the Sikh community all over the world. There are large Sikh populations in Canada, the US, UK, Malaysia and Singapore.

Sikhs in Britain

The first recorded Sikh settler here was Dalip Singh, a young prince who came to England in exile in 1849 and settled in Thetford, Norfolk. The Prince of Wales unveiled a statue in his honour there, 150 years later. The first gurdwara  was established in 1911, at Putney. There are now more than 200 around the country. Sikh migration to Britain began in earnest in the 1930s, men from the Punjab filling British industry’s need for unskilled labour. Sikhs who had fought for the British army in the First World War came here from the Punjab after India became independent in 1948, followed later by thousands of   Sikhs from East Africa. At the time of the 2001 Census, there were 336,179 Sikhs in Britain – just over half of 1%  of the population.

Sikhs in Leicester

The 2001 Census records 11,796 Sikhs in Leicester, just over 4% of the city’s population. The percentage of Sikhs among Leicester’s population has been virtually constant since 1983. In 2002, the Queen made her first official visit to a gurdwara on British soil; this historic event took place at Guru Nanak Gurdwara, in Holy Bones. A Sikh Heritage Museum was established there ten years before, the first of its kind in Europe. The celebration of Vaisakhi (Sikh New Year) is a major public event, with colourful parades along the city’s streets, between some of the seven gurdwaras in Leicester. In 2008, New Walk Museum hosted a major multi-media exhibition on Sikhism, celebrating the 300th anniversary of the founding of the Khalsa – which established the Sikh faith in the form it is still known today.

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