The 2008 Labour Force Survey indicated that the Muslim population permanently resident in the United Kingdom now stands at some 2.4 million. This community is served by perhaps a thousand mosques and is set to grow further in coming decades: around 50% of the community are under twenty-five years old.
The immediate challenge is to develop new ways to express the faith and knowledge of Muslims
Almost all of these mosques employ full-time imams to lead prayers and to preach. Often they direct supplementary schools or other activities, and are called on to provide pastoral care. Although Islam has no equivalent to the Christian clergy, de facto in the British situation, and typically elsewhere, mosques are staffed by full-time religious specialists.
A majority of these imams are trained in the Indian Subcontinent. Yet the majority of UK congregants are now British-born, and may be unresponsive to the language and values of personnel hired overseas. In addition, visiting imams from Middle Eastern countries may not wish to learn English beyond the elementary level which they have already reached. The mosques hence often find themselves poorly equipped to deal with problems of social exclusion, poor communication, criminalisation, and doctrinal radicalism.
In addressing these problems, the Muslim community has important strengths and resources, which in earlier times enabled it to overcome challenges no less great than those we face today. Religious observance is widespread and mosque attendance high. There are many individuals and institutions that preserve fundamental religious learning and the rich heritage of Islamic scholarship.
The immediate challenge, therefore, is to develop new ways to express the faith and knowledge of Muslims in a manner both meaningful and constructive for the community itself, and comprehensible to its friends and neighbours in Britain.
There are already some signs that this is happening. In the past ten years, an increasing number of young British Muslims have enrolled in programmes in the Middle East, particularly in Syria (Madrasat Abi’l-Nur, Damascus University, Al-Fath Institute), Jordan (Qasid Institute), and Yemen (Dar al-Mustafa). Graduates of these institutions are already having a positive impact in the UK. However, it is generally accepted that such institutions do not sufficiently equip graduates for work in the specifically British or Western social context.
There are also several initiatives in the UK, which are seeking to develop curricula relevant to the particular needs and circumstances of the British Muslim community, and their graduates are frequently more adept at cultural mediation than imams trained overseas. Yet until now the impact of these steps has been limited, and there is a serious lack of institutions to address these shortcomings in a systematic way.
One important problem is that many graduates of traditional Muslim institutions find that their qualifications and expertise are not generally recognised in the wider society, which often inhibits their prospects for further education or employment.