History: Salafism in the West

As the protests ensuing the publication of Salman Rushdie’s (1988) Satanic Verses[1] aptly showed, the 1980s and 1990s were indeed ‘a confusing time to be a young Muslim in Britain’. [2]   This is because the […]

Further, what caused these deviated religious methodologies to rise from their slumber in the 1990s was the Saudi Government’s ‘controversial decision to allow an infidel army’—US troops to set up military bases inside the Kingdom […]

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 […]

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 an […]

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 […]