The Handbook for Those Caring For Muslim Children

Mercy Mission is driven by creating opportunities for people to add value to humanity. Building stronger communities, challenging inequalities and empowering the hard to reach, Mercy Mission has a hunger to make the world a better place. MyFosterChild is Mercy Mission’s leading project to serve the needs of Muslim children and those seeking to look after them. The project seeks to reach out to foster carers and empower them to ensure the best outcomes for the child, and maintain their faith identity. The objective being, a great family life for all.

Mercy Mission would like to take this opportunity to thank you sincerely for taking the opportunity to care for a Muslim child and respond to their needs and aspirations.

The family is a very noble structure and the children are at the heart of that. Islam praises those who seek to support those in distress, and so the concept of fostering is beloved to this faith. With this in mind, and in recognising the great value the foster carer has in Islam, Mercy Mission has prepared this handbook to aid non-Muslim families/ carers in looking after a Muslim child.

Mercy Mission is a community development movement from the Muslim community which is eager to reach out to you, and not only thank you for helping the community manage the responsibility of raising its children, but also give you any support you require. Together with this handbook, we have produced a website and forum where you can raise any specific questions about caring for a Muslim child, as well as providing information about opportunities for creating a number of family activities for you and your Muslim foster child.

1.1. Foster Care in Islam

This handbook aims to be one of the first steps in supporting non-Muslim foster carers care for a Muslim child in a way that responds to their faith needs. This handbook is by no means a complete guide, but it seeks to walk you on a journey of managing some of the major faith needs and considerations of a Muslim and provides links to useful resources for those seeking further information. Muslim children in Britain are from the most diverse of backgrounds; from those that have ancestry in the Scottish highlands to those from ethnic backgrounds spanning the globe; from Pakistan to Panama. Like all children, they not only deserve, but also have the right to be cared for in a culturally and religiously sensitive manner, and this handbook seeks to support you in doing just that.

This handbook is for you, and has been designed after much consultation with social workers, carers; Muslim and Non Muslim. We hope that it will be beneficial in ensuring the best possible outcome for your Muslim foster child.

1.2. What is the purpose of this handbook?

• What is Islam?

Islam is the Arabic word for peace, obedience and submission.

• Who are Muslims?

A Muslim is one who submits to the will of God, in Arabic; Allah and as such is identified to be a follower of Islam

• Who is Muhammad?

Muhammad is the final prophet sent to mankind to call people to the worship and obedience to Allah alone. Muslims do not worship him nor pray to him, but simply recognise him as the seal of the prophets; from Adam right up to Jesus.

• What is the Qur’an (Koran)?

The Qur’an is the primary source of Islamic teachings and law. It was revealed by Allah through the Angel Gabriel to Prophet Muhammad. The Qur’an was revealed in Arabic, and is still available in its original and complete form, and is the final revelation from Allah to his creation.Muslims use two sources to govern their day-to-day affairs:

1. Qur’an; Divine Revelation

2. Sunnah; Prophetic Guidance

• What do Muslims believe? Islam is based on:

1. Beliefs

2. Actions

2.Introducrion to Islam & Muslims

1. Shahadah – declaration of faith• Declaration of the belief that Allah is the only one worthy of worship and that Muhammad is His Last Messenger

2. Salat - Prayer• Praying to Allah 5 times a day while facing Mecca

3. Sawm - fasting• Abstaining from food, drink and sexual relations during daylight hours for the month of Ramadhan (Lunar calendar)

4. Zakat - charity• 2.5% of annual net savings distributed annually to the poor and needy.

5. Hajj - pilgrimage• Pilgrimage to Mecca in Saudi Arabia; to be performed once in a lifetime, if able.

6. What is Shari’ah Law?• Shari’ah Law is the legislative code of Islam and provides Muslims with the boundaries set for the creation by the creator. As a complete governance structure it covers all things that concern human life and social development from commercial, finance, family law to criminal justice legislation.

1. Allah• Believe in One God that is the only one worthy of worship, Perfect in every way; neither like nor within His Creation.

2. Angels• Made from light, follow Allah's orders perfectly, never make mistakes and are never disobedient.

3. Books• The books that contain the commandments and injunctions from Allah, such as: Torah (Old Testament), Zabur (Psalms), Injil (New Testament) and finally, The Quran.

4. Prophets• Adam, Noah, Abraham, Jacob, Moses, David, Solomon, Jesus, Muhammad, and all the others mentioned in the Books of the faiths founded upon monotheism.

5. Predestination• Allah has complete control of all that happens, both good and evil and He has full knowledge of it all.

6. Resurrection• All people, believers and disbelievers, will be resurrected on Judgement Day to be judged for their actions in this life.

2.12.2

Six beliefs Muslims must believe in

Five actions Muslims mustpractice, the 5 duties(pillars of Islam)

3. THE MUSLIM FAMILY3.1 Islam & its Muslims

• Islam is clear in the way it prescribes a complete way of life for a Muslim, from diet to prayer, financial transactions to family life. However, the way Muslims practice their religion can differ from person to person due to a multitude of factors, such as level of faith / piety, culture, family and environment. Nevertheless children should be given access to the faith, and their faith community to build and mature within them a sense of identity.

• Within Britain there are Muslims from a variety of different ethnic and cultural backgrounds. Some have migrated here, some are first and second generation Muslims, and some have converted to Islam from other faiths.

• Because of the varying practices among Muslims, it can be very difficult in understanding the religious needs of the child in your care. The key here is to ensure the child has access to their faith, and the freedom to practice it if desired.

3.2 The importance of family in Islam

• Islam gives the greatest importance within society to the family, which can be illustrated by the many Islamic rulings which are in place to protect the family unit. Such rulings include marriage, the rights and responsibilities of males and females and even the Muslim women’s dress code; Hijaab.

• A healthy family environment, filled with love, mercy and respect, will have a positive impact on the wider society, as it is supplied with individuals with strong moral values, a good work ethic, and general concern for other people’s well being. Young people

who have emerged from a family other than this may be confused about their own Islamic identity, which foster carers should bear in mind.

• An understanding of this context is important, as you may find your foster child has a greater desire to be close to you and the family, rather than their peers. This may stem from their knowledge of their faith, and craving for what has been absent from their lives due to circumstantial changes. This issue can be further extenuated if the person has a strong religious identity, as they will be unwilling to engage in activities their peers may participate in which they believe are not consistent with their Muslim identity.

3.3 Marriage in Islam

• Marriage is encouraged in Islam, especially among young people. It is intended to be a simple process, although cultural influences may affect its simplicity. Potential spouses can be introduced to each other through a variety of means, such as family, friends or the community. Regardless of the method of introduction, Islam dictates that both the man and woman must give consent for the marriage to take place and any marriage undertaken without their approval is considered invalid in Islam.

• It is important to note the difference between arranged marriages and forced marriages. An arranged marriage is one where potentially suitable spouses are introduced through parents, a matchmaker or matrimonial sites. Both the parents and son or daughter are involved in approving or disapproving the match, and both partners enter the marriage with their consent. Such marriages are acceptable in Islam. However, a forced marriage is a

marriage conducted without the consent of one or both people, where pressure or abuse may be used and is recognised to be null and void and has no legal standing in Islam.• It may be that your foster child has been removed from their family due to a forced marriage or potential one. Despite being seen as permissible in Islam, it is very important to emphasise to your foster that their faith actually condemns such activity, which will provide essential support for the young person and allow them to realise they have been a victim of misinterpretation of culture rather than religion.

3.4 Rights and responsibilities in the Muslim family

• In Islam, men and women are equal in the sight of God, distinguished only by their level of piety. However, this does not mean that men and women are created the same or that they have the same rights and responsibilities. Islam defines the rights and responsibilities of all family members to protect and maintain the family and society at large, which is why equity is of greater significance than equality.• Within the Muslim family, the husband is considered to be the head of the household and the ultimate decision maker. However, it is encouraged for him to seek advice from his wife and family to ensure their interests are acknowledged. He is also financially responsible for his wife and children and is required to maintain them as much as he is able. The Prophet Muhammad said, ‘The most perfect believer in faith is the one whose character is finest and who is kindest to his wife’.

• It is important to note that it is not necessarily the wife’s duty to maintain the house and prepare the food, a concept which is often misunderstood by both Muslims and non-Muslims. Whilst it is recommended and commendable for her to do so, it is not obligatory upon her.

• Both husband and wife are responsible for protecting the honour and chastity of each other, show respect, love and mercy to each other.

• Often children feel responsible for the cause of family breakdowns or issues stemming from dysfunctional family life; it is important to emphasise that their own faith places this responsibility on the parents, not the children themselves.

• Domestic violence occurs within the Muslim community, just like other communities. However, it is not permissible in Islam. The Prophet Mohammad commanded men ‘do not beat the female servants of Allah’, which refers to the Muslim women.

• Islam gives children rights and responsibilities. They have the right to be maintained and to be educated. Any unmarried females in a family have the right to be financially maintained by the male members of the family until she is married, after which the husband takes on this responsibility. Children also have responsibilities towards their parents. They are required to respect their parents and to obey their commands, provided they do not contradict the teachings of Islam.

3.5 Divorce in Islam

• Divorce, although not actively encouraged, is permitted in Islam. Divorce proceedings involve a period of reconciliation, during which time the couple should try to repair the marriage, for example through seeking help from family, an imam (religious leader from the mosque) or a marriage counsellor. If, at the end of this time, the couple have been unable to reconcile, they are free to marry other people.

• Islamic (Shari’ah) Law provides guidance on child custody rulings following divorce.

• Case Study:

a. Maryam went into care at the age of 14, after her mother and father separated. Her father was abusing her mother for nearly a decade, until an episode of such violence that her mother plucked up the courage to report to the Police, and her father was convicted and given a custodial sentence. Unfortunately for her, her mother was so traumatised and badly effected that she was sectioned under the mental health act.

Maryam struggled to settle with her foster care family through having a considerable degree of rage and resentment to her faith community for not getting involved or supporting her mother earlier. She resented her faith and thus herself for allowing this to continue, as her father always maintained he was allowed to beat her mother in Islam. This hate toward Islam for allowing this made life very difficult for her foster parents who despite being Non Muslims lived in a Muslim community.Ted and Francine struggled with Maryam, however

one day thought about looking at her faith’s actual position on this issue of domestic violence, as they were struggling to understand how any faith would condone violence in one of the most sacred relationships; that of man and wife.

They soon found that Islam actually prohibits domestic violence, and when they came across the Prophetic tradition, ‘The best amongst you, is the best toward his family’, and decided to sit down with Maryam. They spoke to her and helped reconcile her misunderstanding and to come to terms with the situation being distant from her faith and her faith community.

Maryam was like a different person, and was able to settle down and reach out to much of the community infrastructure that she rebelled from. Ted and Francine were able then to support Maryam stabilise her circumstances and through her whole time with them build a life long relationship.

4. LOOKING AFTER MUSLIM CHILDREN

It is important for a child’s physical, intellectual and emotional wellbeing that consideration be given to their religious and cultural needs. For the Muslim child, this not only means supporting their wish to fulfil obligations such as eating halal food (see point 4.3.1), pray and fast in Ramadan, but also facilitating the Muslim child to remain connected, or to renew their connections, with the Muslim community and their faith.

It is important to reiterate that, while the child may come from a Muslim family and identify themselves as Muslim, their knowledge and practice of Islam can vary greatly from other Muslim children. For some children the implementation of all the Islamic requirements listed below could be quite foreign to them, and for others completely normal. It is important to identify what Islam means to this child and their everyday life, so that you can best support them. For some people, faith provides the perfect structure to help them cope, especially in times of emotional trauma.

4.1 Why help children maintain their religion?

The faith of the individual can be an important aspect of their lives and Muslim families and children are no different in this regard. Out of respect to their faith and values of the child it is important the individuals’ background is treated with sensitivity. This handbook aims to enable foster carers to support the Muslim child in fulfilling their faith. Obviously, there will need to be a different approach for a 3 year old child as opposed to a 13 year old.

With Muslim children this issue is slightly more important due to the context of the contemporary image of Islam and the Muslims. Many Muslim youth are currently undergoing an identity crisis, as they are unable to integrate into mainstream society through often being suspected to be terrorists or supporters of terrorism. At the same time, many have not been able to relate to their parents, especially if they are from different countries and cultures. This is a major problem for British Muslims who are trying to establish their own identity, which incorporates their Britishness without compromising on their faith.

Foster carers have a major role in empowering Muslim children to feel confident about their Muslim identity, and not feel that their Muslim heritage needs to be kept hidden, regardless of where they are living, whether in a Muslim community or not.

This will be a greater issue for teenagers, especially if young Muslim women wish to cover themselves and observe Hijaab, or young Muslim men wish to grow a beard or attend congregational prayers.

4.2 How to support a Muslim child to be proactive to their faith

There are many ways that a Muslim child can be linked in with their faith community. Some ideas are listed below (please refer to “Further Information” for specific details or visit the website for new and regional platforms you could link into):

• Visiting the local mosque • Attending community festivals such as ‘Eid’ festivals (following Ramadan and Hajj)• Attending community events such as Islamic lectures, Muslim BBQs, open days etc • Enrolling the child in an out of school Islamic education program• Enrolling the child in Muslim-run family day care• Taking the child to Muslim playgroups• Enrolling the child in a Muslim school • (Joining Muslim email lists to keep updated on community events and issues)

Case Study:

Arif was taken into care at nine years old after coming to the country from Iraq, he was very afraid and troubled by his new circumstance in Penthurst, Kent and genuinely struggled to settle with Tim and Patricia. He often spent time thinking about life in Basra and had little to say to his foster carers. Arif came to them in Ramadan, and Tom and Patricia thought would it not be great for Arif, if they could ensure he had a great Eid as it was soon approaching, and they were conscious it was a big event for Muslims, especially children.

They did some research and found a local mosque, and spoke with the administration there and explained the circumstances they and Arif were in. The mosque invited the whole family to attend the Eid prayer and celebration, and thus Tim and Patricia arranged it and kept it as a secret until the day arrived.

Then as the day of Eid arrived, Arif was awoken nice and early and the whole family visited the mosque, attended breakfast there and received a number of gifts. The whole family had a great day, and Arif felt for the first time that he could be himself completely and revelled in the company of other Muslim children. This was a watershed in the relationship and allowed Arif to regain enormous confidence and engage his foster family in a way that he was previously unable.

4.3 Summary of basic requirementsThe concept of ‘halal’ refers to that which is considered ‘pure’ and so permissible for Muslims to consume. It is often associated with meat, however ‘halal’ refers to all things that are permissible for Muslims to eat and drink.

4.3.2 Cigarettes, Alcohol and Substance misuse• Cigarettes are forbidden in Islam, together with all substances which have a very negative and direct impact on one’s health. • The preservation of the intellect is one of the primary purposes of the Shariah, which is why mind-altering substances are forbidden. • Under the influence of intoxicants such as alcohol or any other mind-altering substances, people may commit deeds which are deemed sinful in Islam. The Islamic ruling states, ‘if it intoxicates in a large amount, it is forbidden even in a small amount." For this reason, most observant Muslims avoid alcohol in any form, even small amounts that are sometimes used in cooking.

• The reasons these prohibitions are mentioned is because:

a. If someone in the home does smoke or drink, your Muslim foster child might remove themselves from the area, or they might show through their behaviour that they are uncomfortable. This reaction is not a direct personal attack, rather their genuine dislike of those substances.

b. If you believe your Muslim foster child is involved in substance misuse, you should be able to engage them with these religious rulings to make them reconsider these actions.

4.3.1 Food

Muslims are allowed to eat all meat slaughtered according to Islamic law (with certain exceptions*), all types of seafood, plant and dairy products. There are no restrictions on who can cook halal food, provided there is no contact with forbidden ingredients.

*The following meats are forbidden to be consumed by Muslims:• Pig meat and all its products (ham, bacon, pork, gelatine) • wild animals that use their claws or teeth to kill their victims• all birds of prey• rodents• reptiles• worms and the like• dead animals and birds that are not slaughtered according to Islamic rites• animals and their by-products which are considered halal (e.g. cattle) but not slaughtered according to Islamic rights

Halal meat is available in most towns and cities now, however can also be bought online.

HALAL

4.3.3 Dress

Islam prescribes dress requirements for both men and women, with the aim of consistently maintaining morality without compromising the integrity of either gender.

From the onset of puberty, a female is required to be covered from head to feet when in the presence of men that are not from her immediate family (father, brothers, blood uncles, grandfathers). Only her face and hands may be exposed, although there are also well respected opinions that the face should also be covered, which is why many Muslim women choose to veil their face in modern British society.

In the presence of females she is also required to dress modestly but is only required to be covered from her navel to her knees (meaning that a breast-feeding mother can uncover in front of other women). It is encouraged for the female’s dress to be modest not tight fitting, see through or resembling that of men.

There are varying levels of adherence to this dress code depending on the individual, so it is important that foster carers show understanding if the Muslim child wishes to cover or learn more.

A male is required to cover the area between his navel and his knees in front of other men or women. Males are also required to dress modestly, which means that tight fitting, see through or clothing resembling female dress are not appropriate. Many youth in modern day Britain may like to wear clothing from the East, so traditional Arab or Asian dress should not be seen as strange, but rather an expression of a young person’s desire to wear traditional ‘Muslim’ dress.

4.3.4 Gender relations

Islam has defined the limits of interaction between men and women, in order to close the doors to promiscuity. This does not mean that men and women are not allowed to be in the same place at the same time, for example, in shops and other open public places. It simply restricts close contact and repeated meetings between unrelated men and women.

Islam provides guidelines for mixing between the sexes. Any interaction between the sexes should be done with the correct etiquette so that it does not instigate a path to the impermissible, as pre-marital sex and adultery are prohibited in Islam.

This is also important to recognise that, for this reason, a Muslim child or youth may not be interested in having a girlfriend or boyfriend. This is perfectly normal, and should not be misunderstood as them being antisocial.

4.3.5 Hygiene

An important part of the daily life of Muslims is cleanliness. Muslims will often use water to clean themselves after using the toilet.

The first part of prayer (detailed below) is purification. Before a Muslim can undertake their prayer, they must first ensure that they are in a state of purity by washing themselves in the manner demonstrated by the Prophet Muhammad. This purity is maintained until broken by acts such as sleep, passing wind, or using the toilet. More details on the specifics of purification and prayer can be found in the resources that are available via the website.

4.3.6 Prayer

Muslims observe five obligatory prayers per day. These prayers are obligatory for Muslims once they have reached puberty; however, girls are not required to pray when they are menstruating.

Prayer times are determined by the sun and there is usually a 1.5 – 3 hour time frame in which to complete each prayer, although it is encouraged to pray as early in the time frame as possible.

Prayer can take place anywhere and can be performed alone or in congregation. The only exception to this is the Friday prayer, ‘Jumuah’, which must be honoured in congregation in a mosque. This is the regular prayer meeting of the Muslim community, and is a time where all Muslims gather, and is critical in developing belonging of an individual to their faith community. Typically taking place between 12.30 and 14.00, foster carers should try and facilitate access to this for Muslim boys once they reach puberty, as much as possible. It is not a mandatory obligation on girls, however some may want to attend and this is encouraged.

4.3.7 Fasting

Fasting in the month of Ramadan is compulsory for all healthy Muslims upon reaching puberty. Not only does fasting teach good discipline, but it is also a type of worship that draws one closer to God. The fasting person must not only abstain from eating and drinking, but also from any other strong emotional desires such as anger, behaving foolishly and marital relations. Furthermore it allows people to empathise with people less fortunate than themselves.

Ramadan is the ninth month on the Islamic calendar, which follows the lunar cycle. The lunar year is shorter than the solar year. This means that the month of Ramadan changes each year in relation to the Gregorian calendar, moving “back” approximately eleven days each year.

Fasting begins at first light (dawn) and ends at sunset. During this time, Muslims must abstain from all food and drink, marital relations and smoking. Gargling is acceptable as long as no fluid goes down the throat. After sunset the Muslim can eat and drink as per usual until the next day.

Exempted from fasting are pregnant, lactating or menstruating women, the ill, andtravellers. They are allowed to make it up later on. The sick person has to decide whether to fast, having consulted a physician.

Children that are yet to reach puberty are encouraged to fast part of the day so that they can not only begin to train themselves to fast, but also to experience a part of Ramadan and feel part of the wider community.

Ramadan precedes the first of the two annual Islamic

celebrations of ‘Eid’, which means it will be of great importance for the young Muslim. Supporting young Muslims in fasting at this time, for example through helping them wake up to have their breakfast earlier than usual, or buying dates so they can break their fast in the evening will add enormously to the experience.

You may also find that your Muslim foster child may wish to pray more than usual or attend a mosque for night prayers, as this a key part of Ramadan for most of the Muslim community. Ramadan comes once a year and it typically means there is enhanced activity towards becoming God conscious and many young people thrive during this time, especially as the communal prayers are usually also very social with hot drinks and Eastern sweets often marking the end to night prayers in mosques.

The end of Ramadan is followed by the first Eid, the second of which occurs approximately two months later which is when Muslims perform the Hajj pilgrimage. The Eid is a special time for the Muslim community; a time when they gather, eat celebratory food, exchange gifts and visit relatives, like most faith groups do to mark religious festivals. It may be beneficial for your Muslim foster child to try and engage the community at this time, perhaps something as simple as arranging for the child to attend the Eid prayers in the mosque, or giving Eid gifts. Further details of such practises can be accessed via the website.

Case Study:

Geoff and Lamara welcomed Aisha into their home after she had struggled to settle with two other families. Aisha, 15, and having been taken into care nine weeks previously, was emotionally quite unstable, unhappy and on the verge of depression. However, she mentioned having a great degree of hope, when she arrived at Geoff and Lamara’s home, with the arrival of Ramadan. They could not understand exactly why, but were happy that she optimistic.

Ramadan started, however Aisha’s initial optimism soon disappeared, and rather she slipped further into depression. They were unable to understand why, but felt that Ramadan was quite a personal thing, so did not want to interfere. However as the first week passed and the second week continued without any of her expectations being met, they decided investigate the month of Ramadan and its relationship with the Muslims. Very quickly they realised Muslims fast from dusk until dawn, and the fast starts with an early Breakfast, and then they noticed that Aisha was not having this.

They engaged Aisha and after much effort, and sobbing she shared with them, she was genuinely upset, as was unable to have the early Breakfast, and thus felt her whole fasting experience was compromised. Geoff and Lamara then decided to arise early themselves, and woke Aisha up every morning to take her early Breakfast. It was almost instantaneous the change, and she became the happiest they ever saw, and she became so much more engaged with her foster parents; attributing her improved experience of Ramadan to her foster parents.

4.3.8 Gambling

All forms of games of chance are prohibited in Islam, especially where money is involved, and this includes raffles and lotteries. The reason gambling is prohibited in Islam is similar to the prohibition of alcohol; gambling is very addictive and such an addiction could not only cause the gambler harm, but also the gambler's loved ones. To avoid any addiction, it has been prohibited in Islam altogether.

On a practical level this is an issue to consider if you play the National Lottery. A Muslim may not agree with that and so they may find it offensive if you wanted to involve them in choosing the numbers or to go to the shop to buy the ticket.

4.3.10 Mental Illness

A person diagnosed as having a serious mental illness, for example psychosis, dementia or severe intellectual disability, is freed from all the obligatory requirements in Islam, so they are not required to pray obligatory prayers, fast, or to perform the pilgrimage.

If your Muslim foster child is managing some kind of elementary mental illness, it is important to recognise that Islam provides a range of coping mechanisms for Muslims, notably depression.

There are a number of great resources available, which may be useful for teenage Muslims trying to manage with emotional distress. This internationally best-selling book is a great place to start, and is available free now:

http://www.dont-be-sad-alqarni.com/

Those with learning disabilities are encouraged to perform their obligatory deeds but will not be accountable for its non-performance.

4.3.9 Physical Illness

Muslims are required to look after themselves physically, intellectually and spiritually. This includes seeking medical help when required and following through with prescribed treatments as instructed, as the preservation of life is something critical in Islam. Wherever possible, a female doctor should be sought for females and male doctors for males; however if this is not an option then it is permissible for a Muslim to be treated medically by the opposite gender.

4.3.11 Family composition

It is important to recognise that, due to the issues relating to inter-gender relations, Muslim foster children may interact with different members of the family in different ways. As such, sensitivity should be shown to Muslim youth and respect given to the way they may engage a foster parent/ sibling of the opposite gender. It may seem that a Muslim teenager is being more anti-social or distant towards certain members of the family; however, this may be a direct reaction of them not wanting to breach Islamic etiquettes in the home.

5. MOVING FORWARD

This guide seeks to provide some key information, which has been identified as very useful by both Muslim foster children and foster carers that have looked after Muslim children. There is a lot of information here; however this guide is intended to be a reference tool for you as you seek to provide the optimal care for Muslim children.It may be that this handbook has raised further questions, which is why we have created an online forum for people like yourselves, people eager to secure the best outcomes for all those children they care for. This new website contains lots of additional information, access points to the Muslim community, online forums and a Q&A facility for all your unanswered questions. So visit www.mymuslimfosterchild.org and make your house a home for your Muslim foster child.

4.3.12 Pets

Muslims are not permitted to keep dogs as pets, although work dogs and guard dogs are permitted. Many Muslim children are also afraid of dogs due to a lack of exposure to them. If you see an ‘irrational’ fear of the pet dog by the Muslim child, it is most likely a genuine dislike for being near the pet.

This project is focussed on making the world a better place for some of the most vulnerable children in society, and welcomes you as a vital

friend of these children. Lets reach out in faith and give these children the spiritual support they need to be the best they can be.

www.myfosterchild.org

86 Preston Street BD7 1JPPO Box 13 37 Bradford BD5 5BZ

Registered Charity Number 1122922