By Claire Chambers

What did Britain seem like to the Muslims who visited and lived within the kingdom in expanding numbers from the overdue eighteenth century onwards? This publication is a literary background of representations of Muslims in Britain from the overdue eighteenth century to the eve of Salman Rushdie's e-book of The Satanic Verses (1988).

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Additional resources for Britain Through Muslim Eyes: Literary Representations, 1780–1988

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Whatever errors, in point of fact, may be discovered in the book, I will warrant my faithfulness in retaining the meaning of the illustrious Author; the errors are not my own. (Meerza, 1971, Vol. 1: xvi) This quotation, with its reference to the Iranian’s apparently tasteless ‘flights of language’, suggests that Kayat has imbibed the Eurocentric assumptions of his missionary teachers along with their language instruction (British Council, 2013: 109). )’ (228). His Greek Orthodox Christian beliefs come across in a footnote in which he agrees with Najaf’s view that a Brussels church’s icons constitute idolatry, writing that ‘Popery’ is ‘a disgrace to the Christian name’.

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). The fact that these two adventurers come out of similar temporal and geographical contexts, in a Britain heading for the scientific and cultural flourishing of its Renaissance, suggests the importance of Muslim knowledge in facilitating this intellectual efflorescence.

8 He is prepared to explain and defend Islam to an Orientalist audience, as is still unfortunately a necessary task for contemporary authors and public intellectuals who have Muslim names. He feels compelled to clarify, for instance, that Muslims do not exhibit ‘that enthusiastic veneration for Mahomet so generally conceived’ at a time when most British people wrongly call them ‘Mahomedans’; rather, he explains, Allah is their focus for worship (Fisher, 1996: 48). Early Muslim Travel Accounts of Britain 31 Mahomed is also significant for performing exoticism and Indianness to a British audience in his role as an expert on shampooing or therapeutic massage.

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