Consequently, UK college and university campus Islamic Societies (ISocs) became an ideal space to explore and develop a new kind of Islam during this period and would go on to play a significant role in […]
However, the seeming ‘radicalisation’ of Muslim youth—either on, or off, college and university campuses cannot be attributed to demographic trends alone. Rather, as Scantelbury (2012) notes, British authorities had left the door ‘wide open for […]
However, whilst charisma and eloquence in the English language have been cited as Abu Muntasir’s mainstay for inspiring a vibrant youth movement among a burgeoning second generation of British Muslims, [1] his daʿwah failed to […]
Neo-Qutubists like Salman al-ʿAwdah and Safar al-Hawāli who were propagating the political ideology of Sayyid Qutb among the youth, went on to be labelled ‘the Khawārij of the era’ by the reviver (mujaddid) and learned […]
In Britain, the confusion caused by Qutubis such as Ali Tamīmī eventually led to ‘factionalism within JIMAS’.[1] Specifically, it was when Abu Muntasir decided to openly declare his organisation’s allegiance to political activists and agitators […]
It was also during this period that works authored by Shaykh Dr Rabīʿ Ibn Hādī al-Madkhalī, one of the senior scholars of the Salafi Daʿwah in this age, became instrumental as a clarification of true […]
Evidently, Abu Muntasir favoured the ideology of preachers such as Ali Tamīmī[1] who would eventually receive a life sentence for inciting his congregation in the United States to fight in Afghanistan on the side of […]
Additionally, crucial to Salafism’s development as a revivalist group was the fact that it coincided with the study and return of several British students from the Islamic University of Madinah (IUM) in Saudi Arabia, such […]
Undeniably, among the most prominent of these British students to return from their studies in the Muslim lands was the late Shaykh Abu Talhah Dawūd Burbank (may Allah’s mercy be upon him). An English convert […]
During Salafism’s formative years specifically, it was both Abu Talhah and Abu Iyād’s translations of refutations (rudūd) of hybridised and hyphenated versions of Salafiyyah—refutations which were written by some senior Salafi scholars of the time, […]
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