The Muslim presence in Britain is not a recent phenomenon, but a story that stretches back centuries, laying the foundation for a deeply rooted and integral community1. The narrative of Muslims in the United Kingdom is one of long-standing interaction, scholarly influence, and gradual community formation, challenging the common misconception of Muslims as a monolithic, late-arriving immigrant group2. This report will demonstrate how a community, guided by the timeless principles of the Quran and the Sunnah, has continually enriched the United Kingdom, cementing their place as an integral and indispensable part of the British fabric3. The historical record reveals a remarkable continuity of purpose, where faith has served not as a barrier to integration but as a catalyst for civic responsibility and innovation4. This journey, from the past to the present, is a testament to the community’s unwavering commitment to its spiritual heritage while actively building a shared British future5.
Historical evidence points to interactions between Britain and the Islamic world centuries before the modern age of migration6. One powerful example is an 8th-century coin minted by King Offa of Mercia, which was a direct copy of a coin issued by a contemporary Abbasid ruler, Caliph Al-Mansur7. This artifact demonstrates a historical connection and cultural exchange that predates the modern British state8.
The scholarly exchange was equally significant9. In the 12th century, English scholars like Adelard of Bath traveled to the Islamic world to study science and medicine, translating Arabic texts into Latin10. These translations were later incorporated into the medical curricula of British and Irish universities11. The influence of Islamic intellectualism continued with the establishment of chairs of Arabic at Oxford and Cambridge in the 1630s12. These academic developments reveal that Islamic civilization was a crucial source of knowledge that helped pave the way for Europe’s intellectual and scientific revolution13.
Early Muslim presence was also tied to global trade and the British Empire’s colonial expansion14. From the 18th century onwards, the East India Company recruited thousands of lascars or merchant seamen, many of whom were Muslims from India15. Increasing numbers of these sailors settled in British port towns like London, Cardiff, and Liverpool, creating an initial, predominantly male, presence in the late 19th and early 20th centuries16. The opening of the Suez Canal in 1869 further accelerated this flow, bringing Yemeni and Somali laborers who formed the basis of some of Britain’s longest-established Muslim groups17.
The late 19th and early 20th centuries saw the emergence of a formal British Islamic identity, led by influential intellectuals and converts18. A pivotal figure in this narrative is Abdullah Quilliam, a Liverpool solicitor born William Henry Quilliam, who converted to Islam in 1887 after visiting Morocco19. Quilliam went on to found the first mosque in England, which opened on Christmas Day, 1889, in Liverpool20. He was not merely a convert but a prominent intellectual and community leader, establishing a press, a boarding school, and an orphanage21. His efforts earned him recognition from leaders of the Islamic world, including the Ottoman Caliph, who granted him the title of
Shaykh al-Islām for the British Isles22.
Other notable British converts, such as Marmaduke Pickthall and Lord Headley, also played key roles in shaping the early British Muslim identity23. The establishment of formal Islamic institutions followed, with the Woking Mosque opening in 1889 as Britain’s first purpose-built mosque24. Later, the Islamic Cultural Centre in Regent’s Park, London, was inaugurated in 1944, an event attended by King George VI25. The monarch’s presence marked a significant milestone, representing a formal recognition of Islam in Britain’s public life26.
The post-World War II era marked the beginning of the largest migration waves, primarily from the Commonwealth27. The UK faced significant labor shortages in industries like steel and textiles in the 1950s and 1960s, and migration from India, Pakistan, and Bangladesh was actively encouraged to fill these roles28. This period saw the “chain migration” of men who were later joined by their families, laying the demographic groundwork for the communities that exist today29.
Subsequent events, such as the 1962 Commonwealth Immigrants Act, which removed the right of automatic entry for Commonwealth citizens, and the expulsion of Asians from Uganda in 1972, spurred a new wave of family-oriented immigration30. These migrants settled in the industrial towns of the Midlands and Northern England, creating densely populated hubs in cities like Bradford, Birmingham, and Blackburn31.
This settlement pattern led to a degree of self-segregation in some areas, driven by both socio-economic factors and external perceptions of Muslims as an “alien minority” with incompatible values32. However, this concentration also fostered a unique and powerful form of communal resilience33. It allowed the community to build a robust civil society, including the establishment of mosques, community centers, and businesses that would become the economic and social pillars of modern British Islam34. This dynamic demonstrates that what may be viewed as social isolation was, in fact, a crucial step in building the infrastructure necessary for the community to thrive and contribute35.
British Muslims have consistently demonstrated their deep-seated commitment to the nation through significant, yet often unacknowledged, contributions to the military and political landscape36. Their history of service is a powerful testament to their patriotism and their place as an integral part of the British story37.
The contributions of Muslims to the British war effort are a powerful testament to their loyalty38. During World War II, the British Indian Army, which was comprised of 2.5 million personnel and included up to a million Muslims, was crucial to the Allied effort. In World War I, of the 1.5 million Indian troops who fought to defend Britain, 400,000 were Muslim39. This group made up a third of the British Indian Army and was widely considered the “backbone” of the force40.
The motivation for these soldiers went beyond mere necessity. For many, a powerful driver was the concept of
izzat, or honor, which was deeply embedded in their cultural and spiritual psyche41. This value perfectly aligned with the British tradition of absolute loyalty to the regiment, creating a profound cultural synergy42. Specific examples bring this narrative of sacrifice to life, such as Khudadad Khan, who in 1914 became the first Muslim recipient of the Victoria Cross, Britain’s highest award for bravery43. The sacrifices of these soldiers were often unacknowledged, and their heroic story is only now beginning to emerge44.
The political journey of British Muslims is a story of gradual, determined integration and representation45. It began at the local level and progressed to the national stage46. Bashir Maan, who arrived in Britain in 1953, became the first Muslim to hold elected office when he was elected as a City Councillor in Glasgow in 197047. This milestone paved the way for others, including Mohammad Sarwar, who was elected as the first Muslim Member of Parliament (MP) in 199748.
Significant progress has been made since these pioneering moments. The first female Muslim MPs were elected in the 2010 general election, and Shahid Malik became the first Muslim Minister in the UK government in 200749. A growing number of Muslims now serve in Parliament and on bodies like the London Assembly, representing a variety of political parties50. This diverse representation demonstrates a maturing political engagement and a move away from the traditional, clan-based “vote banks” that previously dominated local politics51. Sadiq Khan’s rise to Mayor of London is a particularly powerful symbol of political integration, showing that a Muslim can hold one of the highest elected offices in the country52. Humza Yousaf made history in 2023 by becoming the youngest and first Scottish Asian and first Muslim First Minister of Scotland53. He was named by
The New York Times as a “trailblazer shaping our time”54. Sadiq Khan was also knighted in the 2025 New Year Honours for his political and public service55.
| Date | Event | Significance |
| 8th Century | Coin minted by King Offa with an Arabic inscription | Early, indirect cultural and economic contact with the Islamic world. 56 |
| 1630s | Oxford and Cambridge universities establish chairs of Arabic | Acknowledgment of Islamic civilization as a source of scholarly knowledge. 57 |
| 1887 | Abdullah Quilliam converts to Islam | A key moment in the emergence of a formal, indigenous British Muslim identity. 58 |
| 1889 | First mosque founded in Liverpool | Establishment of the first physical Islamic institution in England. 59 |
| 1944 | King George VI attends the opening of the Islamic Cultural Centre | A significant milestone in state recognition and the formalization of Islam in public life. 60 |
| 1970 | Bashir Maan elected as the first Muslim councillor | The start of formal political representation for the British Muslim community. 61 |
| 1997 | Mohammad Sarwar elected as the first Muslim MP | A landmark moment, signaling a new level of political integration at the national level. 62 |
British Muslims have become a dynamic force for economic growth and social cohesion, channeling the core Islamic values of charity and enterprise into a vibrant network of community-building initiatives63.
The halal food sector is a major economic driver in the UK64. The market was valued at $89.45 billion in 2024 and is projected to grow to $149.61 billion by 2030, with a compound annual growth rate (CAGR) of 8.95%65. This growth is not solely driven by the growing Muslim population66. It is also fueled by a rising number of non-Muslim consumers who are attracted to halal products for their ethical sourcing, cleanliness, and quality standards67. This powerful trend shows how Muslim standards of production are positively influencing mainstream consumer choices and providing a competitive advantage for businesses68.
Beyond food, Muslim entrepreneurs have made their mark in various sectors69. The success of figures like Sir Anwar Pervez, the Pakistan-born billionaire and founder of the Bestway Group, provides a tangible example of wealth creation and economic leadership70. The rise of Muslim-led startups in technology and other innovative sectors, such as the halal nutraceuticals market, points to a dynamic and innovative economic future71. Organizations like Muslamic Makers are creating incubators and platforms in London to support and scale Muslim-led tech startups, focusing on mentorship and community to help them succeed72.
| Metric | Value/Projection | Context |
| UK Market Value (2024) | $89.45 Billion USD | A significant and rapidly expanding segment of the national economy. 73 |
| Projected Value (2030) | $149.61 Billion USD | Driven by demographic shifts, consumer preferences, and technological innovation. 74 |
| Global Market Value (2025) | $2.99 Trillion USD | The UK market is a major contributor to this global economic powerhouse. 75 |
| Non-Muslim Consumer Appeal | Growing demand for ethical and clean-label products | Demonstrates that the market’s values of hygiene and ethical sourcing are influencing and appealing to mainstream British society. 76 |
| Pioneering Entrepreneurs | Sir Anwar Pervez (Bestway Group) | Example of economic leadership and wealth creation that has contributed to the national economy. 77 |
Philanthropy is a core Islamic value, and British Muslims have channeled this tradition into a vibrant network of social services and community support78. The modern British mosque has evolved far beyond a place of worship and now serves as a multifaceted social and civic hub79. British Muslims donate £1.79 billion a year to charitable causes, which is four times more than the national average, and volunteer time worth £622 million a year80. Mosques like the East London Mosque provide a wide range of services, including educational courses for both Muslims and non-Muslims, professional counseling, and British Sign Language support81. The Glasgow Central Mosque, for instance, transformed into a testing and vaccination hub during the COVID-19 pandemic, saving thousands of lives82.
Organizations like the Muslim Council of Britain (MCB) actively promote interfaith initiatives, such as “Mosque-Church Conversations” and “Interfaith Week,” demonstrating a concerted effort to build social cohesion and mutual understanding83. These community-led initiatives, which bring people of different faiths together, are powerful tools for strengthening community relations and fostering a more inclusive society84.
From groundbreaking scientific research to enriching the nation’s cultural landscape, British Muslims have consistently demonstrated their intellectual and creative prowess85. Their contributions are not isolated but are part of a long-standing legacy that has shaped British identity86.
The legacy of Islamic science, which was introduced to Britain through translated works in the medieval period, provides a historical backdrop for contemporary excellence87. Today, British Muslims are at the forefront of pioneering scientific and medical research88. Sir Magdi Yacoub, an Egyptian-born British surgeon, is a towering figure in medicine89. Knighted by Queen Elizabeth II in 1992, his contributions to heart and lung transplantation are globally renowned, including his pioneering work on the arterial switch operation for infants90. He also founded the Chain of Hope charity, which provides life-saving surgery for children in the developing world, a powerful example of how medical expertise can be combined with humanitarianism91.
Dr. Mazhar Muhammad Khan, a Pakistani doctor who moved to Northern Ireland in 1978, pioneered cardiology in the region, performing the first coronary angioplasty in 1982 and implanting the first cardioverter defibrillator in 199092. His dedication is just one example of the countless Muslim doctors who have advanced their fields and provided vital healthcare to local communities93. The disproportionate number of Muslim doctors who were among the first healthcare workers to die on the COVID-19 frontline further highlights the community’s critical role in the National Health Service (NHS)94. In academia, Muslim scholars like Professor Sara Ahmed, a British-Australian academic who works at the intersection of feminist and critical race theory, are making significant intellectual contributions95.
The Curriculum for Cohesion Team, a group of Muslim and non-Muslim academics, has proposed a strategy to remedy the absence of Muslim heritage from the national curriculum96. Their work emphasizes the importance of incorporating the achievements of Islamic civilization into the historical narrative taught in schools97. This effort is seen as a way to promote a more complete understanding of history for all students and help Muslim pupils feel a deeper sense of belonging98.
| Name | Field | Notable Accomplishments | |
| Sir Magdi Yacoub | Medicine | Pioneered modern heart transplantation in the UK; knighted for his services. 99 | |
| Sadiq Khan | Politics | The first Muslim Mayor of London, a major political symbol of integration. 100 | |
| Akram Khan | Arts | Award-winning dancer and choreographer who integrates his heritage into his work. 101 | |
| Adil Ray | Entertainment | Creator and star of the popular BBC sitcom | Citizen Khan. 102 |
| Riz Ahmed | Arts/Entertainment | Critically acclaimed actor, musician, and activist who has brought British Muslim stories to a global audience. 103 |
British Muslim artists, writers, and entertainers have had a profound impact on the nation’s cultural landscape104. One of the earliest examples of this cultural fusion dates back to 1810 when Sake Dean Mahomet, a Bengali Muslim, founded the Hindoostanee Coffee House, London’s first Indian restaurant105. This single act was a precursor to the ubiquity of Asian cuisine in modern Britain106.
In contemporary arts, figures like street artist Mohammed Ali, known for his work Aerosol Arabic, and the critically acclaimed dancer and choreographer Akram Khan MBE, use their heritage to create work that resonates with a global audience107. The success of figures like actor and musician Riz Ahmed and Adil Ray, creator of the sitcom
Citizen Khan, has brought British Muslim stories and humor into the mainstream, creating authentic and relatable narratives for a wider audience108. The work of writers and playwrights like Qaisra Shahraz and Ayub Khan-Din, the author of
East is East, has further enriched British literature and theatre by providing complex and nuanced accounts of Muslim life in the UK109.
The story of British Muslims is not without its challenges110. The community has faced discrimination and a rising tide of anti-Muslim sentiment, but it has responded with resilience, activism, and a forward-looking vision for its role in British society111.
Data on anti-Muslim hatred reveals a concerning trend112. The Islamophobia Response Unit (IRU) reported a massive spike in incidents in the year following the October 2023 Gaza conflict, while Tell MAMA, a national project that records and measures anti-Muslim incidents, documented 6,313 verified cases of anti-Muslim hate in 2024, the highest number in its 12-year history113. This represents a 165% increase in total verified cases since 2022114.
The nature of this hatred is evolving. For the first time, offline cases in 2024 targeted men more than women, a shift attributed to rhetoric that falsely portrays Muslim men as terrorists or terrorist sympathizers115. A recent YouGov poll found that more than half of Britons do not believe that Islam is compatible with British values116. These statistics underscore the profound challenge of public perception that British Muslims face, particularly those who are visibly Muslim, such as women wearing the hijab, who are disproportionately targeted in public117.
Despite these challenges, the Muslim community in the UK is young, dynamic, and growing118. According to the 2021 census, 6.5% of the population in England and Wales identified as Muslim, a significant increase from 4.9% in 2011119. The community is also incredibly diverse, with major populations from Pakistan, Bangladesh, Yemen, and Somalia, as well as a growing number of converts from diverse backgrounds120. Pew Research Center projects this population to grow significantly by 2050, demonstrating that Muslims are poised to play an increasingly important role in British society121.
Organizations like Young Muslims UK (YMUK) are focused on developing the next generation of Muslim leaders and role models122. Their programs aim to provide Islamic education and a sound understanding of the basics of Islam, while also instilling tolerance and an ability to engage with wider society123. The Youth Muslim Writers Awards also celebrates young talent, encouraging them to use creative expression to explore their faith and identity124. These initiatives show a community that is proactively preparing its youth to lead and contribute to the nation’s future125.
The history of Muslims in the United Kingdom is a complex and nuanced journey of a community that is now an integral part of the national fabric126. From early scholarly exchange and the efforts of pioneering British converts to the patriotism of wartime soldiers and the quiet resilience of community builders, British Muslims have contributed to the prosperity and identity of the nation for centuries127.
In modern Britain, their contributions are evident in every sector, from the economic dynamism of the halal market to the life-saving work of medical professionals and the cultural enrichment of artists and entertainers128. The challenges of discrimination and Islamophobia are real, but they are met with a determined resolve to build a better, more inclusive future129. The community’s demographic youth, internal diversity, and robust civil society demonstrate its capacity for continued growth and positive impact130. The British Muslim experience is a microcosm of the nation’s broader story of diversity and integration, proving that the community is not a peripheral group but an undeniable and essential part of Britain’s past, present, and future131.
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