BRitan has A brilliant tradition of writers riding their bikes and pedaling to discover the country, whether real or metaphorical. Two of the best examples of this genre were published during the Great Depression. JB Priestley’s “English Journey” (1934) and George Orwell’s “Road to Wigan Pier” (1937). Bill Bryson recorded more than 2 million hits in “Notes from a Small Island” (1995) and decided to repeat the practice in “Notes from a Small Island” 20 years later.
Ed Husain’s new book, Among the Mosques, is a fascinating addition to this tradition, taking readers to religious institutions that most non-Muslims can only experience as a dome on the horizon. The first two mosques in the country were built on a large scale in 1887 at the Liverpool Terrace House and in 1889 for walking. Currently, about 2,000 people serve more than 3 million Muslim populations. In some Muslim-rich areas, such as the Bustwell district of Blackburn, there are several districts on the same street. But what’s happening inside? And what is your relationship with the wider society?
Hussein is the ideal person to answer these questions. The son of an Indian father and mother, who emigrated from what is now Bangladesh, recited the Quran and won an award as a child, spending most of his twenties in the Middle East perfecting Arabic. He has written two books on Islam and has a broad intellectual background.He wrote PtimeD He has written treatises under the supervision of the conservative British philosopher Roger Sclut and has worked for many think tanks, including the Council on Foreign Relations in the United States.
Hussein discovered a lot of joy. Britain has absorbed a larger Muslim population better than its ancient enemy, France. On May 6, London re-elected the first Muslim mayor, Labor Sadiq Khan. Young politicians such as Naz Shah, MP It represents the modern face of religion for Bradford West.
There is also a dark story. British rulers, who presided over post-WWII immigrants, expected Islamic immigrants to blend into a wider society and ease their religious views. However, in some parts of the country Islam. The religious community is moving away from the wider British society and adopting stricter religions.
This is especially true of the old mill towns of Yorkshire and Lancashire. These towns now have parallel societies that allow loyal people to live their daily lives without mixing. The mosque runs a school and professes Islamic law. The restaurant uses the polite name “family seats” to separate genders.
These societies are dominated by the clergy class, which extends its influence to secular societies, for example by supporting parliamentary candidates. Hussein visited mosques that taught a very literal interpretation of Islam, sometimes sticking to the debate being withdrawn in the Middle East. He threw stones at gays and turned his wife into jihad. I saw a store displaying books that encourage you to lock up or play jihad. Osama Bin Laden’s favorite philosopher, Sayyid Qutb, often appeared.
Many of these clergy belong to religious groups with roots far from these coasts. The Saudi Wahhabists have funded British mosques and are offering full-cost scholarships to young British Muslims. Even more surprising is the importance of the Deobandi faction. Hussein claims that more than half of the country’s mosques now belong to a movement that begins in India, converts on a per-converter basis, and seeks to rebuild the caliphate from scratch. Yorkshire’s historic market The town of Dewsbury is the European capital of Tableeghi Jamaat, the world’s largest Muslim organization, the evangelical organization of the movement.
Why is this important? Religious minorities always have a strong bond to maintain their faith. See Quakers during the Industrial Revolution and Orthodox Jews in Manchester and London today. Isn’t “parallel society” just a derogatory name for a prosperous subculture? Isn’t the Catholic Church also an example of foreign influence? Creating windows in people’s souls is not a national task.
Still, there are good reasons to worry. One is the paradox of tolerance. There is a limit to how liberal societies can tolerate those who demand stones from homosexuals or accuse Shah of being a “dog” because he is not wearing a hijab. Intensified Islam, preached by clergy, not only promotes intolerance, but also promotes radicalism.
The other is the diversity paradox. The welfare state that liberals value depends on the feeling that people have a common identity. Harvard sociologist Robert Putnam has proven that support for the provision of public goods has declined significantly. It is difficult to make a noticeable difference compared to the parallel community of Dew’s Barry and Bradford. ..
The third is more practical. Britain has witnessed a struggle for the Islamic soul. But the nation has acted repeatedly, as if it were on the side of the reaction force rather than the Enlightenment. It is thanks to the self-proclaimed community leader. , Misunderstands a strong belief as “credibility”. It has tolerated schools like Daruru Uroom in Rochdale. GCSE Instructions that require students to memorize hadith, such as hitting their wives or throwing stones at gays. And it failed to make a compelling claim about Britishness. Hussein points out that while many Muslim children get warts and all the explanations about British history from school, Madrasa hears constant admiration for Turkey and Saudi Arabia. Has created a clear desire to cure many of the social and geographical divisions that could divide the country into opposing tribes. Hussein makes a compelling claim that the quest should not ignore the world of mosques. ■
This article was published in the UK section of the printed version under the heading “Tolerate intolerance.”
Parallel societies are developing in parts of Muslim Britain
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