Islam in the Workplace - suggested practice for HR personnel

Written by M.Ridha Payne


Muslims now form one ofrepparttar largest religious groups inrepparttar 126787 UK. At a time when great misunderstandings and stereotypes circulaterepparttar 126788 media and society regardingrepparttar 126789 religion, it is crucial for an effort to be made at all levels to go beyond archetypal images and to begin to understand Islam and Muslims.

With a population of approximately 1.5 million Muslims and growing, UK based companies are employing more and more young Muslim men and women. With this increase comes a greater need for HR practitioners to be aware ofrepparttar 126790 respective cultural sensitivities.

As with individuals from any background, if they do not feel comfortable and understood in their office or company, it is likely that they will eventually seek employment elsewhere. In order to maximise retention of young Muslims, it is ever more important therefore, that their sensitivities are kept in mind.

The following information contains basic tips and guidelines for HR staff and others to bear in mind. Please note that these are very generic guidelines. Muslims differ from generation to generation, culture to culture, some are more devout than others and interpretations and practices ofrepparttar 126791 faith are numerous. It may also berepparttar 126792 case thatrepparttar 126793 individual is Muslim by name only and chooses not to practice their religion.

Prayer

A Muslim, both male and female, is expected to pray five times a day. This prayer involves facing Makkah (in Saudi Arabia), usually on a prayer mat or clean surface and reciting prayers which follow a procedure of bowing and prostrating. This typically takes between 5 – 15 minutes depending onrepparttar 126794 individual. Prayer times are calculated according torepparttar 126795 movement ofrepparttar 126796 sun and take place at dawn, midday, late afternoon, dusk and at night.

For Muslims in your company it is a good idea to allocate a neutral space for them to use for their prayers. This can be a dedicated prayer room or simply access to a seldom used office or medical room. Such a space will make your Muslim staff feel at comfort knowing they have somewhere private and clean to say their prayers.

If staff are required to be committed to a desk space at certain times it may be a good idea to agree on allocated times in which they can read their prayers. This may involverepparttar 126797 use of break times.

Friday Prayers

Most Muslim men attendrepparttar 126798 mosque on Friday afternoons for obligatory congregational prayers. Let your staff know you understand their requirements and agree on an extended lunch break and/or allocate their Friday lunch breaks to convenient times. Most mosques conduct prayers at 1.30 p.m. so try to aim for an hour between 1 – 2p.m.

Fasting

Fasting takes places duringrepparttar 126799 month of Ramadan. Ramadan does not correspond neatly to any Gregorian months due to its method of calculation. It changes from year to year by about ten days. The more devout Muslims may also fast on Mondays and Thursdays throughoutrepparttar 126800 year.

Fasting involves abstinence from food, drink, chewing and smoking from dawn till dusk. At dusk, Muslims traditionally break their fast with dates and water before proceeding to eat a meal.

Inrepparttar 126801 workplace it is best to be aware of staff who are fasting as this avoids potential offence ifrepparttar 126802 staff member declines an invite to lunch or to some other function involving food.

Dress

Most Muslim men will be wearing a shirt and tie like their colleagues and very few would challenge a dress code. This is simply because dress is not an area where strict guidelines exist in Islam.

One area Muslim men may clash with company policy is in their wearing of beards. If you have strict guidelines regarding facial hair or follow certain health and hygiene procedures, then it is wise to ensure that potential male Muslim employees are made aware of these procedures. You should also be willing to either compromise on religious grounds or ensure that beard covers are made available.

Part 2: The Collapse of the Church Culture.

Written by Maurice Goulet


Part 2: The Collapse ofrepparttar Church Culture. By Maurice Goulet

A person who claims to be a follower of Jesus Christ claims to have a relationship with him. This means they know him, not just about him (this was Paul's claim in Philippians 3:10). Yet we have turned our churches into groups of people who are studying God as though they were taking a course at school or attending a business seminar. We aim atrepparttar 126786 head. We don't deal in relationships. And we wonder why there is no passion forrepparttar 126787 Lord and his mission? It's because, in our effort to disciple people, we've been barking uprepparttar 126788 wrong tree.

We have made following Jesus all about being a good church member. We are training people to be good club members, allrepparttar 126789 while wondering why our influence inrepparttar 126790 world is waning. The truth is,repparttar 126791 North American church culture extracts salt fromrepparttar 126792 world and diminishesrepparttar 126793 amount of light available to those in darkness who need to find their way.

Inrepparttar 126794 modern world, how would we typically approachrepparttar 126795 spiritual learning objectives we've just identified? We'd write a curriculum, produce a conference, convene a class, create a study course, recruit a teacher or other expert, sign people up, teachrepparttar 126796 material torepparttar 126797 students, and pass out completion certificates. Then we would wonder what would happen or change as a result ofrepparttar 126798 experience. The truth is that we have very little evidence that academic or conferential learning changes behavior. I submit that there has never been more teaching or Christian education inrepparttar 126799 history ofrepparttar 126800 world than there is inrepparttar 126801 US today. And yet, one survey indicates that only 9% of people who say they are 'born again' have a Biblical worldview. The question we should be asking today is how Do We Develop Followers of Jesus Christ?

The academic model forrepparttar 126802 last several hundred years involved an expert (teacher) who had information and disseminated it to less-informed people (students). This wasrepparttar 126803 basic plot that developed into millions of episodes of death-by-lecture.

Students can now obtain more information overrepparttar 126804 Internet overnight than a teacher can deliver in lecture form in a month's time. The issue now is learning, how to make sense out ofrepparttar 126805 information that is available. The agenda is more and more being set byrepparttar 126806 learner. Another way to say this is that we have grown up with a Greek approach to education inrepparttar 126807 modern world. We are now returning to a Hebraic approach that is much closer to what we see Jesus using. One aspect of this is thatrepparttar 126808 learner/disciple determinesrepparttar 126809 curriculum.

Inrepparttar 126810 modern world, it is believed that spiritual formation is accomplished by taking a student through a prescribed group of texts that addressed topics in a curricular approach. This is so deeply ingrained in us that we approach almost any learning experience inrepparttar 126811 church this way. Inrepparttar 126812 world that is dawning,repparttar 126813 curriculum approach to growing people is increasingly viewed as a supplemental strategy torepparttar 126814 primary approach: learning agendas driven by life issues and informed by life experiences. Jesus facilitated spiritual formation in his disciples by introducing them to life situations and then helping them debrief their experiences. He taught them to pray. He did not lead them in a study course on prayer. He took them on mission trips; he didn't read books to them onrepparttar 126815 subject of missions.

The consistent challenge I run into when discussing small groups isrepparttar 126816 prevalent notion that small groups should function primarily in a curriculum mode (a bible study, text-driven experience). This is why groups can move from one curriculum piece to another and never experience any real growth. In pre-modern and postmodern culturesrepparttar 126817 home was and isrepparttar 126818 center for spiritual formation. Consider this quote from Marvin Wilson: "Foundational to all theory onrepparttar 126819 biblical concept of family isrepparttar 126820 Jewish teaching thatrepparttar 126821 home is more important thanrepparttar 126822 synagogue. In Jewish tradition,repparttar 126823 center of religious life has always beenrepparttar 126824 home" (Marvin R. Wilson, "Our Father Abraham", p. 214, 216).)

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