Muslims In Britain Research Articles

The origins and growth of the Tablighi Jamaat in Britain

One of the largest Islamic movements of contemporary times, in terms of both geographical spread and number of activists, the Tablighi Jamaat (TJ) has received but scant attention from scholars. By and large, what little has been written about it has focused on the movement in its South Asian setting. To date no detailed study has been conducted on the TJ in the West, where it has become increasingly active in recent decades. This paper seeks to study the origins and growth of the TJ in one such Western country—Britain, starting from the 1940s continuing till the present day. The paper begins with a brief account of the growth of Muslim communities, largely of South Asian origin, in Britain and this provides the context for the study of the TJ in the country. It goes on to discuss the growing appeal of the TJ to these early migrants, seeing this as reflecting the concerns and needs of groups who found themselves culturally uprooted in an alien land. The attraction that the TJ held was not, however, uniform across these Muslim groups, and here we deal with the movement's special appeal among certain classes and ethnic clusters among Britain's Muslim communities of South Asian origin. Tracing the historical development of the TJ in Britain through the decades, we finally turn to the state of the movement in the country today. Here we focus on how the movement is faring among young British Muslims and search for answers to the question of why it appears to be facing a crisis of credibility, with young Muslims increasingly turning either the secular way or going in for more activist, and sometimes more aggressive, Islamic groups.

Cult, charisma, community: the arrival of sufipirsand their impact on Muslims in Britain

Cult, charisma, community: the arrival of sufi<i>pirs</i>and their impact on Muslims in Britain

Allegories of Sacred Imperfection: Magic, Hermeneutics, and Passion in The Satanic Verses

Previous articleNext article FreeAllegories of Sacred Imperfection: Magic, Hermeneutics, and Passion in The Satanic VersesPnina WerbnerPnina Werbner Search for more articles by this author PDFPDF PLUS Add to favoritesDownload CitationTrack CitationsPermissionsReprints Share onFacebookTwitterLinkedInRedditEmail SectionsMoreDetailsFiguresReferencesCited by Current Anthropology Volume 37, Number S1Feb., 1996Supplement: Special Issue: Anthropology in Public Sponsored by the Wenner-Gren Foundation for Anthropological Research Article DOIhttps://doi.org/10.1086/204462 Views: 2303Total views on this site Citations: 12Citations are reported from Crossref Copyright 1996 The Wenner-Gren Foundation for Anthropological ResearchPDF download Crossref reports the following articles citing this article:Philip Wood Censorship in the Study of Early Islam, CyberOrient 15, no.22 (Jan 2022): 78–99.https://doi.org/10.1002/cyo2.18Debjani Ganguly Salman Rushdie and the World Picture of Islam, (Dec 2019): 1–11.https://doi.org/10.1002/9781118635193.ctwl0234Pauline McKenzie Aucoin Toward an Anthropological Understanding of Space and Place, (Mar 2017): 395–412.https://doi.org/10.1007/978-3-319-52214-2_28Pnina Werbner The Limits of Cultural Hybridity, (Dec 2015): 438–456.https://doi.org/10.1002/9781119118589.ch26Kathryn Kraft ?Coming Out? as a Faith Changer: Experiences of Faith Declaration for Arabs of a Muslim Background who Choose to Follow a Christian Faith, Transformation: An International Journal of Holistic Mission Studies 30, no.22 (Mar 2013): 96–106.https://doi.org/10.1177/0265378813476796Eleanor Byrne Migrant Visions, (Jan 2009): 18–48.https://doi.org/10.1007/978-1-137-04398-6_2Sandhya Shukla Locations for South Asian Diasporas, Annual Review of Anthropology 30, no.11 (Oct 2001): 551–572.https://doi.org/10.1146/annurev.anthro.30.1.551Pnina Werbner Divided Loyalties, Empowered Citizenship? Muslims in Britain, Citizenship Studies 4, no.33 (Nov 2000): 307–324.https://doi.org/10.1080/713658798 Michael Lambek The Anthropology of Religion and the Quarrel between Poetry and Philosophy Lambek, Current Anthropology 41, no.33 (Jul 2015): 309–320.https://doi.org/10.1086/300143Pnina Werbner Who Sets the Terms of the Debate?, Theory, Culture & Society 17, no.11 (Jun 2016): 147–156.https://doi.org/10.1177/02632760022050933John E. Robb THE ARCHAEOLOGY OF SYMBOLS, Annual Review of Anthropology 27, no.11 (Oct 1998): 329–346.https://doi.org/10.1146/annurev.anthro.27.1.329Robert W. Hefner MULTIPLE MODERNITIES: Christianity, Islam, and Hinduism in a Globalizing Age, Annual Review of Anthropology 27, no.11 (Oct 1998): 83–104.https://doi.org/10.1146/annurev.anthro.27.1.83

Between Society and Community: Muslims in Britain and France Today

The long-term settlement in north-western Europe of people from Muslim countries is one of the most important phenomena of the last quarter of the twentieth century. In an unprecedented way it forms a central element of the demographic and cultural changes taking place in the Old Continent, and as yet no-one can foresee the precise consequences. Some, who have a monolithic view of these populations, believe that Islam is now established in a continent which it will in time conquer by means of a birth-ratejihad, thanks to the fertility and the youth of its followers, in the context of an ageing Europe in demographic decline. Others denounce such predictions as racism and xenophobia; they see Islam as one of the peacefully coexisting components of tomorrow's multicultural Europe, the symbol of modernity bringing Europe closer to the model of the United States, where blacks, Iatinos and Asians lay claim to their own specific racial and cultural identity, or at least such is the perception. A third group denies that the variable 'Muslim' has any significance; instead, the problem posed by the populations concerned is linked exclusively with their temporary inferior social situation, just as for example Italian or Polish immigrants met xenophobic exclusion in inter-war France. These three widely-aired viewpoints about the presence of Muslims in Europe fall down mainly because they are based on a considerable degree of ignorance of the concrete situation experienced by the populations in question. Although the Muslim populations in Europe have a certain number of features in common, there are also many differences between them. If we look at France and Britain, the two major north-western European states with the greatest number of Muslims, we can observe significant dissimilarities arising from two sets of factors. First, each country's traditional relationship with its settled immigrant populations (intersecting with the legacy of colonial practice) has pre-constructed a social model of recepr tion (and rejection) which is specific to that society and which the Muslim populations have had to face. On the other hand, the internal structure of these populations and in each case the groups which have achieved overall authority in the expression of their identity and determined the dominant strategy with regard to the surrounding society are not identical in the two countries. In comparing the situation in France and Britain we will observe how the confiictual link

Islam in a Changing Europe

The conference Islam in a Changing Europe was held amid growingconcern about the future of Islamic and other minority conununities inEurope. The organizers, Hafiz Mirza and David Weir (both at the ManagementCentre), Waqar Ahmad, Charles Husband, and Reg Walker (Departmentof Social and Economic Studies), regarded it as opportune forseveral reasons. First, the Gulf War, the tragic situation in Bosnia, and thecontinuing crises throughout Europe and the Middle East are grim buttimely reminders of the tensions pervading European and Islamic relations,despite strong political, social, and economic ties of mutual interest.The impact on European Muslims is of particular concern, as they are thelarge t minority in Europe and thus primary targets of the "new" racism.Second, this precarious position is further affected by the EuropeanCommunity's pursuit of a Single European Market and, ultimately, a unifiedpolity. The large Islamic communities in the EC, the geographicalproximity of the Islamic world, and the "demonization" of Islam in thewe tern media and political imagination rai e the specter of "Europeanness"being defined in contradistinction to "Islam." Rising fasci t attackson minority conununities throughout Europe are the harbinger of dimgersthat must be understood and addressed now. Moreover, these attacks aremerely the overt manifestations of underlying social change in Europe.The implications for Muslims in Europe need to be examined, as they arcpotentially more invidious because of their subtle and subliminal impact.Finally, and symbolically, in marked contrast to the triumphalist celebrationsin Spain and elsewhere, and a a warning that today's racist andfascist attacks on "non-Europeans" have deep-rooted historical antecedents,it is worth recalling that 1992 is also the five-hundredth anniversaryof the European invasion of the Americas, the expulsion of theJews from Spain, and the extinction of the Muslim kingdom of Granada.In sum, the organizers opined that the position of all minorities willbe thrown into harp relief by the European quest for identity as the majoritycultures of the EC (and further afield) seek to integrate. Islamwould perforce act as the "Other" for a variety of reasons. The focus onIslam was not intended to suggest that the consequences of ongoing276 The American Journal of Islamic Social Sciences 102events in Europe for other minorities were insignificant, but that Islambeingon the front line, as it were-could be treated as a metaphor for theserious predicament of all minorities in a changing Europe. With the helpof a contribution of six thousand pounds sterling from CCETSW (theCentral Council for Education and Training in Social Work), the conferencewas convened to examine the many issues relating to "Islam in aChanging Europe" at both the conceptual and the concrete levels.The conference took place over three days. The fitst day looked atbroader conceptual and historical issues, including "The Other as Islam,""Muslim Communities of Europe," and "citizenship and Participation."FolIowing an initial address by Cllr. Mohammed Ajeeb (Deputy Leaderof Bradford Council), the discussion was initiated by five papers: YasminAlibhai-Brown, "Islam in a Changing Europe: Issues of Citizenship andParticipation"; Noshaba Hussain, "Islam in a Changing Europe: An AlternativePerspective"; Hafiz Mim, "Some Reflections on the EuropeanPerimeter"; Haleh Afshar, "Identity Ascribed and Adopted: The Dilemmaof Muslim Women in Europe"; and Ali Hussein, "Culture, Faith and PoliticalIdeology: Islam in an International Context."The second day was devoted to more concrete case studies: education(initiated by Moeen Yaseen's "Islam and the Educational Systems ofEurope," with David Weir acting as discussant); immigration (PaulGordon, "Islam as Europe's Other: Restrictive Immigration Policy as aResponse to the Muslim Presence," with S. I. Ananthakrishan as the discussant);gender and social policy (Sitara Khan, "Muslim Women inBritain: The Lessons of Experience"); and social welfare (Charles Husbandand Waqar Ahmad, "Religious Identity, Welfare and Citizenship:The Case of Muslims in Britain," with David Divine as the discussant).The final day examined practical strategies relating to specific areasof concern via a series of workshops, including ones on education (convener:Abdul Mabud); women (Noshaba Hussain); and participation(Mansur Ansari). In addition, to round off the conference, two views onMuslim futures were presented by Ishtiaq Ahmad and Zaki Badawi.The whole conference was characterized by a forthright openness.Participants disagreed explicitly and at length, and the invited speakerspresented analyses that were partisan and undiluted by euphemism. Yetwhile the discussions were robust and many different positions werevigorously asserted and defended, there was an exceptional lack of personalanimosity. There was a very real sense of dialogue between the participantsand a commitment to sharing both analyses and experience.The mixture of Islamic scholars, community activists, academics, andother interested individuals, as well as of Muslims and non-Muslims,proved to be an important ingredient in facilitating the successful exchangeof perspectives. What may be incapable of retrieval in the bookthat is planned to follow up the conference will be the atmosphere of ...

‘Be true to your culture’: Gender tensions among Somali Muslims in Britain

This article explores the manner by which Somali Muslim women in London's East End negotiate their gender, ethnic and religious identities along paths which are meaningful to their way of life as economic migrants or refugees in Britain, and which at times may lead to tensions between the sexes. Such negotiation largely refutes the image of passive Muslim women confined to the role of mere spectators, rather than playing an active part in defining patterns of female adaptive behaviour deemed appropriate to the situational context of life in Britain.

The Muslim community and English law

This article addresses what are perceived as being the main areas of English law likely to present Muslims in Britain with problems or difficulties. Some English legal provisions relating to the family, education and religious freedom are inconsistent with Islamic beliefs and practices. While English law has to be obeyed by all those living in England, there are plenty of opportunities for Muslims to exploit its liberal principles and practical flexibility to suit their own needs. Furthermore, English law can be reformed to make it more consonant with the values and traditions of minority faiths, as the Sikhs have recently demonstrated. So far, Muslim pressure groups have failed to achieve similar reforms and some possible explanations for this are given. The future emphasis of the English legal system should lie in promoting cultural and religious pluralism, within a set of shared core values, and various concrete suggestions for change are offered. This article is based on a paper given at Cumberland Lo...

The Re-Imagination of the Middle East: Political and Academic Frontiers (1991 Presidential Address)

The world is now undergoing a transformation as profound as that experienced with the rise of the territorial state system after the religious wars of Europe’s feudal period. Modern technology in defense and communications and “emerging trans-state patterns of commerce, politics, and cultural life” are rendering traditional notions of “frontier” obsolete. Dispersed transnational communities—Sikhs in Canada, Muslims in Britain, Germany, France, and the U.S.—sectarian and ethnic militias sustained by emigré and foreign funds, and transnational banking, commercial, religious, and intellectual links often opaque to state authorities may not threaten the existence of the nation-state everywhere, but they serve as a poignant reminder that nation-states are not the only significant political actors in the late twentieth century.

Muslims in Britain, some recent developments

Muslims in Britain, some recent developments

International Conference on Muslim Minority /Majority Relations

The International Conference on Muslim Minority/Majority Relations held in New York, Rabi' al Awwal 23-25, 1410/0ctober 24 to 26, 1989 brought to the fore some of the little known but significantly major problems faced by the Muslim minority communities in many parts of the world. The magnitude of the problem can be seen from the fact that the Muslim minorities form one-third of the world Muslim population, over 300 million out of an estimated one billion Muslims. The three day conference was divided into different areas of concern. Over 50 papers were presented. Among the topics discussed were: North American Arab Muslims, an Intellectual and Attitudinal Profile of the Muslim Community in North America; Muslim/Non-Muslim Relations in America; Economic Development of Indian Muslims, Issues and Problems; The Turks in Bulgaria; South Africa: The Role of a Muslim Minority in a Situation of Change; The Islamic Minorities in Kenya, Tanzania and Mozambique; Muslim/Christian Relations in Sudan; Muslim Women in an Alien Society: A Case Study in West Germany; Muslims in Britain: Some Recent Developments; Muslim Minorities and non-Muslim Party Politics in the Netherlands; Muslim Minorities in the Soviet Union, China, Australia, Sri Lanka, Tibet, Philippines, Thailand and other areas. &#x0D; The first day of the conference was devoted to North America, Asia and Africa. In the session on North America, Dr. Ni'mat Barazangi highlighted the fact that the process of adjustment and integration of Muslims in America had its own challenges. On the one hand, the immigrant Muslims realize the need to maintain their religious and cultural identity, and, on the other, it is not easy, or even practical, to stay away from the mainstream of the majority culture and its impact ...

Being a Muslim in Britain

‘How does it feel to be a Muslim in Britain?’ asked a young student during one of my lectures in a British school.Having been brought up in Egypt, where freedom of worship is a matter of course, the question was something of a surprise to me. It just did not occur to me that, in the Britain of today, a young student would wonder about a question like that.‘It is easy,’ I answered. ‘I can pray any time and anywhere, I can fast any day of any month, I can give alms to the poor, I can go on pilgrimage, and I can freely declare my faith. And as for the moral values of Islam, I can see no contradiction there. On the contrary, I see respect for the Islamic moral code.’The question did, however, reverberate in my mind, and, I have to admit, I am one of the privileged few who can do what they want when they want to, simply because I am my own boss. I know of fellow Muslims who are not permitted by their employers to pray on time, or to fast the month of Ramadan. On the major Muslim feast days, many Muslims cannot take time off to celebrate without putting their jobs at risk or losing an important school day. Many Muslims cannot take time off work to go for the mandatory Friday prayer, even though it takes place during their lunch hour.

Muslims in Britain: Searching for an identity?

(1987). Muslims in Britain: Searching for an identity? New Community: Vol. 13, No. 3, pp. 384-394.

Muslims in Britain: an historical note

(1985). Muslims in Britain: an historical note. Institute of Muslim Minority Affairs. Journal: Vol. 6, No. 2, pp. 456-459.