Participants taking part in an Islamic speed dating event in Kuala Lumpur. The pair talk shyly for a few minutes under the watchful eyes of Siti’s parents until a bell prompts the dozens of male participants to shift to a new table and a new prospective wife. The Malaysian concept, staged in a Kuala Lumpur restaurant, is a new twist on Islam’s practice of heavily-chaperoned match-making, but aimed at modern singles for whom time is of the essence. Siti, a year-old graphic designer, has not been in a relationship since her university days. Organizers said more than 2, people had applied to take part in the session this past weekend, the second staged so far by “Halal Speed Dating“, which uses the term denoting practises that comply with Islamic rules. But unlike Western-style speed dating, which is geared toward matching up people for later dates and courtship on their own, couples in the Islamic version are expected to seek marriage soon after both sides agree, including the parents. But conservative attitudes are rising, and the speed dating sessions have been embraced as an alternative to online match-making sites or apps that many Malaysian Muslims view as geared more for Western-style casual flings.
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We understand that there is a widespread issue in the UK with so many Muslims struggling to find there ideal matching partners based on educational background, career ambitions, hobbies and interests, Inshallah by the will of Allah, our aim and objective is to help singles Muslims to find their life partners. We differentiate ourselves by creating an environment that fosters open communication, and a balanced approach between the best of what eastern and western values have to offer, with parents at the center of everything at all times.
The tone of our events are set with Islamic values in mind i. Dinner is also included to make the day complete. See More See Less. Live Events 2 Past Events Business Networking. Share this event. Sun, 12 Jan Muslim Marriage Event for over 28’s. Community Networking.
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Our 5th International Conference was attended by over 70 people and through a number of historical milestones over the course of this wonderful four-day weekend, we began to tentatively formulate a community, mujtamaa , an Ummah of our own. As a result, in , we wish to provide an opportunity to strengthen this ummah, build upon the success of the previous year and collectively increase our love, spirit and imaan faith. Held between Friday 30th August to Sunday 1st September at a centre in the Peak District, we hope that our retreat will be invigorating and energising, allowing existing friends to re-connect and for new friends to become a part of our collective and to understand why the Imaan family is such a special entity.
The retreat centre is a safe and inviting space located in the heart of the Peak District, in Northern England, a 2 hour train journey from London and 1 hour journey from Manchester. With less focus on sharing knowledge through lectures and workshops, the retreat is for the soul. The retreat also exists as an opportunity to withdraw from the strain of every day demands and routine.
Instead, we have a program of outdoor, art, craft and group-based activities, all designed to raise our imaan and consciousness of our identity as LGBTQI Muslims. Five full scholarships and five part-scholarships will be available for those needing financial assistance with the cost of the retreat, but proof will be required of neediness and will be granted on this basis.
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They represent the majority population in about 50 countries and territories clustered in Asia and Africa see Table 1. Some Muslims live in countries where the government is influenced or ruled by Islamic law such as Saudi Arabia and Iran , while others live in countries with secular governments such as Tunisia and Bangladesh. Indonesia has the largest Muslim population of any country— million of its million people 88 percent.
In Europe, Kosovo and Albania are the only two Muslim-majority countries. France has the largest Muslim population in western Europe 8 percent. It is often stated that Islam is the fastest-growing religion in the world—a statement that may well be true because of the pace of the demographic transition in the Muslim-majority countries relative to the rest of the world.
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Demographic Trends in Muslim Countries
Pls click on any of the headlines to go to the story. More than 3, delegates from over 50 countries are projected to attend the event, originally initiated by U. First held in Washington in , it was subsequently held in Turkey and Dubai.
The growing visibility of Islam in the public spaces of Western societies is often interpreted in the media as a sign of Muslim radicalisation. This article questions this postulate by examining the flourishing Muslim marriage industry in the UK. Informed by long-term ethnographic fieldwork in the British field of Islamic law, this article examines a Muslim speed-dating event, which took place in central London in It investigates how Islamic morality is maintained and negotiated in everyday social interactions rather than cultivated via discipline and the pursuit of virtuous dispositions.
In the media, as well as in political discourse, the growing visibility of Islam in the public space of Western societies is often interpreted as proof of the rise of religious fundamentalism. This visibility is often considered problematic as it is understood as a sign of the resurgence of orthodox religious practices. I suggest that these modes of ethical engagement should not be interpreted as signs of communitarian withdrawal but rather as manifestations of a new public culture where religious difference is celebrated as a form of distinction.
This article is based on twelve months of ethnographic fieldwork begun in Footnote 1 and continued in Footnote 2 and — Footnote 3 in England in London and in Birmingham in diverse spaces where Islamic norms have made their appearance, particularly amidst the flourishing Muslim marriage industry. The purpose of this study was to provide an empirically grounded representation of the Islamic legal culture of the UK as it routinely finds expression in various spheres of life, politics, consumption, leisure and sociability.
Moving away from the methodological individualism that dominates in debates on multiculturalism, this work explores zones of tensions and interpenetrations between secular and religious notions of justice, as well as the power of the collective imagination in shaping Islamically responsible subjects. Informed by my long-term immersion in the field of Islamic law in the UK, I analyse the tensions that emerge when gender norms derived from Islamic prescriptions related to modesty and self-restraint come to contradict the logics of the liberal market, which incites customers to maximise value for money.
As this term enters into currency, it gradually loses its original prescriptive value and takes on new cultural and identitarian meanings. Because such situations generate ambiguities and misunderstandings, they provide interesting insights on the implicit rules that regulate the secular public sphere.
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