Parallel societies are developing in parts of Muslim Britain
BRitan has A brilliant tradition of writers on bicycles and on pedals to discover the country, whether real or metaphorical. Two of the best examples of this genre were published during the Great Depression. “English Journey” by JB Priestley (1934) and “Road to Wigan Pier” by George Orwell (1937). Bill Bryson recorded over 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 discover like a dome on the horizon. The country’s first two mosques were built on a large scale in 1887 at the Liverpool Terrace House and in 1889 for walking. Currently, around 2,000 people serve over 3 million Muslim populations. In some affluent Muslim neighborhoods, like the Bustwell neighborhood of Blackburn, there are multiple neighborhoods on the same street. But what’s going on inside? And what is your relationship with society at large?
Hussein is the ideal person to answer these questions. 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 20s in the Middle Orient to perfect Arabic. He has written two books on Islam and has extensive intellectual training. He wrote Ptimere He wrote treatises under the direction of conservative British philosopher Roger Sclut and worked for numerous think tanks, including the Council on Foreign Relations in the United States.
Hussein discovered a lot of joy. Britain absorbed a larger Muslim population better than its former enemy, France. On May 6, London re-elected the first Muslim mayor, Labor Sadiq Khan. Young politicians like Naz Shah, deputy He represents the modern face of religion for Bradford West.
There is also a dark story. British rulers, who presided over the post-war immigrants, expected Islamic immigrants to blend into a larger society and soften their religious views. However, in some parts of the country, Islam. The religious community is moving away from British society at large and embracing stricter religions.
This is especially true for the old mill towns of Yorkshire and Lancashire. These cities now have parallel societies that allow the faithful 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 the sexes.
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 receding debate in the Middle East. He threw stones at homosexuals and turned his wife into a jihad. I saw a store with books that encourage you to lock up or play jihad. Osama bin Laden’s favorite philosopher Sayyid Qutb has appeared often.
Many of these clergy belong to religious groups with roots far from these shores. Saudi Wahhabists have funded British mosques and offer full cost scholarships to young British Muslims. Even more surprising is the importance of the Deobandi faction. Hussein says more than half of the country’s mosques now belong to a movement that begins in India, converts through conversion and seeks to rebuild the caliphate from scratch. Historic Yorkshire 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 thriving subculture? Isn’t the Catholic Church also an example of foreign influence? Creating windows in the souls of people is not a national task.
Still, there are good reasons to be concerned. 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” for not wearing a hijab. The intensified Islam, preached by the clergy, not only encourages intolerance, but also radicalism.
The other is the paradox of diversity. 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 dramatically. It’s hard to make a noticeable difference from 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 repeatedly acted as if it were on the side of the reaction force rather than the Enlightenment. This is thanks to the self-proclaimed community leader. , ignores a strong belief as “credibility”. He tolerated schools like Daruru Uroom in Rochdale. GCSE Instructions that require students to memorize hadiths, such as hitting their wives or throwing stones at homosexuals. And he failed to make a convincing statement about Britishness. Hussein points out that while many Muslim children have warts and all the explanations of British history in school, Madrasa hears a constant admiration for Turkey and Saudi Arabia. Created a clear desire to heal many social and geographic divisions that could divide the country into opposing tribes. Hussein convincingly asserts that the quest should not ignore the world of mosques. ■
This article appeared in the UK section of the print version under the title “Tolerate intolerance”.