By Claire Chambers
What did Britain seem like to the Muslims who visited and lived within the nation in expanding numbers from the past due eighteenth century onwards? This e-book is a literary heritage of representations of Muslims in Britain from the overdue eighteenth century to the eve of Salman Rushdie's ebook of The Satanic Verses (1988).
Read or Download Britain Through Muslim Eyes: Literary Representations, 1780–1988 PDF
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Additional info for Britain Through Muslim Eyes: Literary Representations, 1780–1988
14 Abu Taleb also denounces the victims’ ‘unmanly’ response, maintaining that they ‘submitted to be slaughtered like sheep by the hands of the butcher’ (Vol. 3: 167). He goes on to describe these Wahhabis as a ‘new sect’ started by Muhammad ibn ‘Abd ul-Wahhab (1703–92), a religious leader who had become increasingly extreme and eventually accused ‘the whole Mohammedan church of being associators (giving partners to God), infidels, and idolaters’ (Vol. 3: 168–9). Shias are particularly vulnerable to Wahhabi purges because shrines to Ali and his son Hussain are central to their faith while being an anathema to Wahhabis, and Abu Taleb indignantly depicts the latter’s activity as ‘sacrilegious plunder’ (Vol.
In many ways, The Wonders of Vilayet is emblematic of the experiences and cultural production of these early Muslims visitors to Britain. 1730–1800) was a Sayyid; in other words, his family, which fled the Mongol invasion of Iran and came to India in the sixteenth century, claimed descent from the Prophet Mohammed. The family was highly cultured and its members tended to work in administration and law. I’tesamuddin was brought up in Panchnoor, West Bengal, and became a munshi, a respected scholar of Persian (at that time the official language), for the Mughal Emperor Shah Alam II and the East India Company (Haq, 2001: 9–10).
The Age of Discovery was in fact based on very strong traffic with the so-called Muslim world. 1152). Adelard went to Turkey ‘determined to learn from the Muslims rather than kill them under the sign of the cross’ (Lyons, 2009: 2) and brought back Arab scientific knowledge that was to transform British and European society. 1092–1156), travelled to Muslim Spain in 1142. Hoping that Early Muslim Travel Accounts of Britain 23 it would help him understand his potential converts, Peter coordinated a group of scholars who produced the first translation of the Qur’an (Elmarsafy, 2009: 1).