TW/ mentions of violence and discrimination come up multiple times
I’ve mentioned it before, but one of my main reasons for photographing at all is to document. Things, people, places, events, ideas etc. It’s by no means an original philosophy, but it’s one which is ever prevalent within my own work. Relating to the American photographer Matt Day, it’s something I do particularly for things around me that I value a lot and wish to preserve in some form.
As a British Pakistani, I’m already at a weird intersection of society that is ‘niche’ to a degree, and that too is something which itself deserves to be documented. But, going much further and deeper than that is my faith.
As a Muslim, I feel that faith is something ever important to me, in the ever increasing complexity of ideas, values and beliefs that I hold. It’s also not quite something that is easy to photograph. But as part of a marginalised group, I am compelled to photograph what’s around me.
There are many cultural zeitgeists within this area, some of which have managed to become British classics, such as the sitcom “Mo” or “Citizen Khan”. British South Asian Muslims, for all intensive purposes, have been creating art that showcases their experiences. Of course, not all Muslims in Britain are of my descent, and those other experiences too should and are being captured. But most British Muslims are Pakistani in origin.
(This comes with its own issues; outside of the scope of this blog post. There is a wealth of work on matters pertaining to this. But yeah, it should be mentioned the very real anti-blackness, for instance, that exists in both British South Asian and British muslim spaces. The Organisation MuslimARC, and scholars such as Butch Ware, have a great deal of resources on the matter.)
Regardless, I see it fit to try and document what I have been seeing around me.
Some Background context to my work
Experiencing Islam as a westerner, it goes without saying, is difficult. Some may scoff at the sentiment, given our Liberal Pluralist predilection, which is that we live in a society as groups from all different backgrounds co-existing in harmony. But if you just look around at our post-9/11 world, the cracks in how free and pluralist we actually are have been laid bare. It is not pretty.
For western muslims, though obviously the sheer imperialist violence committed against those across the SWANA* region outweighs our struggles by a mile, we have seen an increase in violence from both the state and individuals against us. I mean, what in the hell can we say about a society in which Muslims are the second disliked group?
Whilst we’re on the subject… *COUGH* *COUGH* Operation Cyclone *COUGH* *COUGH*
This is a big sign of the on-going moral panic on the appearance of Islam and Muslims within the west, in a modern context alongside the supposed War on Terror. For many, racism and bigotry became an everyday fact. Hell, my life has likely been greatly affected by the War on Terror.
Especially considering the erosion of civil rights, and the genuinely concerning liberties afforded by the surveillance state to spy on any muslim/minority deemed suspicious. In the UK, the Investigatory Powers Act (2016) is one of many pieces of legislation used in this manner.
Discussing some aspects and influences of my work
Turning away from the darker aspects of living as a muslim in the west, there are some fascinating parts of being a muslim here. For one, I do not wish to contribute to any of the discourses that already seperates Islam and the west as if there isn’t a deep rich history of Islam’s existence and interactions with the west.
Islam is not some foreign “other”, it *is* practically western. I mean, you can’t have SWANA and especially SWANA muslims (writers, thinkers, artists and scientists) from the “Golden” Age influencing the so-called Enlightenment thinkers, to pretend that Islam and the “west” are at odds with one another! (also not to mention Islamic Spain and Turkey — which is only not European if you’re boneheaded at this point…)
For a basic overview of the topic, Ehsaan Masood’s “Islam and Science” book in the Icon Science series is a great read. Turkish Journalist Mustafa Akyol dives deep into this as well, in his book “Reopening Muslim Minds: A Return to Reason, Freedom, and Tolerance”. There’s a boatload of other works on this matter too, but these are two I’ve actually read myself, cover to cover.
I remember seeing this page on Instagram, @placesyoullpray. It is a page and photo project created and curated by Sana Ullah that is dedicated to showcasing places all across the world where we see muslims pray. The locations sometimes really surprise you, and honestly there are many beautiful locations and mosques all over the world. It’s a series that has similarly noble intentions as my work, and is one I really admire.
It helps to showcase the stupendous diversity in the way mosques and prayer are presented under different cultures. For instance, the way mosques and islamic centres are integrated into architecture here in the UK and USA. One such example of art pertaining to that is this painting “Spirituality in the South Side” by Safia Latif.
https://www.instagram.com/p/Cl1SM6KL3HQ/?igshid=MDJmNzVkMjY=
Something similar to that, apart from my old Madrasah (a school for learning Qur’an recitation and how to pray — it’s a typically Pakistani thing) which I’ve not yet gotten to photograph, the prayer room area on campus at my former university is fascinating. The plainness is simple yet elegant in this old room. Hints of Islam find their way to appear in these canvas-like walls. Had there been no context clues, would you even be aware that the photo below this paragraph is of an on-campus prayer room?
More specifically on the Communal nature of Islamic spaces
Community is an aspect of religion, and especially of Islam, that is absolutely underrated. In a very hyper-individualist capitalist society, the power of the collective is fractured. Whilst we certainly have elements of community that are strong, by and large we are in increasingly alienated societies.
Community in an Islamic sense is very important, and coming from this background, I grew up in an environment which emphasised the necessity of caring for people outside of our own families and spaces. Both outside and inside the Muslim communities, we have a sense of duty to connect to those around us.
Within our muslim communities, none so strong is our connection represented than by congregational prayer (Salat-al-Jamaat, in Arabic). It is meant to be vastly more rewarding than praying alone. This was put to the test at the start of the COVID-19 pandemic. I remember my family read at home on Eid ul-Fitr 2020; searching online for how to perform the Eid prayer. Whilst worship isn’t something limited to community-based prayer in my religion, as many acts of worship are done alone, it certainly can enhance it.
Mosques are one of many of the inherently communal aspects of Islam. Muslims of all backgrounds are encouraged to go to these spaces to pray, and this is reflected in the design language of each and every one. Wide open spaces, with no pews, rows or altars separating clergy-members from the general public. Apart from the space for the Imam at the front, there are just wide, open spaces of prayer.
Often rows of prayer mats are carpeted or laid on the ground, denoting areas specifically to pray, and separating the ground we have our shoes on, from where we place our heads in submission to God. Plus, we often see rows of bookshelves for free access for attendees.
Islamic Community has absolutely been crucial for me, especially in this last year, which has been very tough for me spiritually. My circumstances forced me to really properly get it together religiously. I’ve had times like that in the past, where I had to get back into the spirit of things. Ramadan in general is a great time to rekindle the flame, if things have simmered out religiously speaking. But this was different. I was alone, didn’t have that pre-Ramadan energy. By Allah’s grace I managed to *begin* the process of rebuilding.
(These spaces have their own issues, especially when it comes to issues of gender equality and other issues — again this is out of the scope of this blog post, but it needs to be mentioned. When women fear harm in our most holiest of locations, there is clearly a problem. CW on the hyperlink — sexual assault, Violence Against Women.)
Getting myself to start properly using the prayer room on campus was just one step, but I have met such great people through going to the prayer room. Being able to freely greet people with “Salaamu Alaykum” [meaning “Peace be with you”] is ridiculously liberating in a student town, in a country where speaking a foreign language in public is still considered by some as a concern.
A bit of background on the mediums I chose
In terms of photography, my work has spanned many mediums, including digital and film. Often times I’d be in a position where I’d be praying or just have finished, and realised the light was just right. Then I would get my camera as soon as I noticed and tried to capture it. Like in this Provia 100f shot, below, I took at the start of September 2022. Othertimes, I’m amongst people and inspiration strikes, or I have an idea on the more artistic side, such as shown by some of the Polaroids in this article.
A note or two on Umrah and photographing the KSA
The proper build up of all this work, since at the very least 2020, was going on Umrah in October 2022. I was able to be even deeper engrossed in the sense of solidarity and community amongst fellow muslims as a pilgrim. Regardless of any of the protected categories, these are rituals attended to, and sights seen, by Muslims of all kind. All in the act of service of Allah; to truly uphold the oneness of God.
I plan to write a blog or two about Umrah, and my experiences photographing on 35mm film in the KSA, but for all intensive purposes, this is by no means the end of the project. I intend to continually photograph aspects of Islam, and wish to take it even further. But, that’s all I’ll say for now.
A brief conclusion
Before I end off, I must say that it’s even more crucial now than ever for us as a society to really question how we got here, and to question dominant narratives about Islam in the UK. Why only certain questions get asked about Islam, and the historical and political contexts behind current events. When you examine this further, amongst a community of some of the most generous in British society, the narratives of hatred become unravelled immediately.
I hope with this project, and the photos I’ve shared today, that I can shine a light on a much misunderstood community. One with problems, of course, but nonetheless a marginalised one for a reason. I do also plan on publishing this work, with more collated photos, in some form in the future. Perhaps coinciding more mixed media as well? But anywho, inshallah my plans for this project will come to fruition.
Thank you for coming along this ride, I know this has been a longer read and a little dark at turns, but I hope it was worth it and you found it insightful.
*SWANA = South West Asian and North African. SWANA is a much better term than “Middle East”, with the Orientalist undertones that term has.
