The significance of the Internet as a networking tool for Muslims in the United Kingdom

Internet has become daily routine for many. It covers almost every corner of the western world. Via mobile phones, tablets, computers, internet users are connected to the whole world and in a second can reach any information they search for. 

According to a research in 2016 there were ca.3,2 billion individuals online and connected to the internet. This makes internet one of the most powerful tool and weapon in the world. Among these numbers, some significant numbers are Muslims, among them British Muslims as well. These numbers (online Muslims) are growing up every little and especially after 9/11. (1) 
It was always important and central issue for all religions to bring message to the people. At the same time, it was important in which form and how to bring this message. Prophets have had their own ways and styles, scholars have had their own methods of delivering messages. Todays generations have their own method, and it is internet. 

If we follow term `Islam in Internet` we will find that Quran has been digitalized, together with all collections of hadiths and interpretations of Quran. There are different applications, websites and pages offering original Quranic text, translation into other languages. It is the same with collections of hadiths. Most of these applications are in English language (2) which means easier access for British Muslims. Most popular applications are those linked with Quran, its textual reading, memorization, interpretation or translation. (3)
Other popular applications are offering times and calls for daily prayer, the Qibla direction, Hijri calendar etc. 
Regarding Friday sermons, a lot has ben changed. Khutbahs are now oft recorded live, or are loaded to social networks and shared between Muslims. This shift in communication and new way of caring for Muslim society is emerging every day more and more. (4) We can assume that there are more Muslims who listen and take Islamic knowledge from the internet than face to face with scholars. Youtube videos and channels have millions of views. Some scholars have millions of followers. This couldn’t happen face to face. 
Most popular social networks, Facebook, Viber, WhatsApp, Twitter are undoubtedly popular among Muslims. These networks are used to spread Islamic messages daily. Most popular Muslim scholars have tens of millions of followers. The most followed Muslim scholars on Facebook, which use English language, are dr. Bilal Philips, Nouman Ali Khan, Mufti Ismail Menk. (5)
Internet networking brings some challenges for Islam itself and for Muslims. Islamic knowledge, for centuries, was taught `traditionally` requiring a human intermediary such as shaykh, `alim, pir, or imam. (6) Through books and weekly lectures, scholars facing students, Islamic knowledge was given from one generation to another. Internet has changed these methods and brought alternative which is being used more often than the traditional one. Islamic knowledge is now available to millions of online users. Themes that were known just for scholars and academics are now being known for ordinary people. This, for sure, brought knowledge nearer to the people but at the same time it brought great possibility for misunderstanding and misusing. Many Muslims take knowledge from internet on its own, without scholars to explain deep meaning or to set straight wrong understanding. This led to misuse of Islam or misuse of some Muslims. Internet gave opportunity to ordinary people to participate in spreading and understanding of Islam. Some traditional scholars are marginalized with internet and some other came to surface and became authorities. New authorities brought into question traditional scholars and their opinions. The same internet opportunity brought liberal scholars engaging liberal views on society, on integration or on sexual issues. It brought extreme scholars as well, engaging into extremism, sometimes including calls for intolerance, hate and violence. (7) 
There is significant space on the internet which is being used by jihadi organizations. Such organizations are taking advantage of anonymity of the internet and promoting their views. A lot of international jihadists joined ISIS through internet propaganda. Terrorist organisation ISIS recruited some 800 British Muslims for its terror activities. (8)
One of challenges internet brought is one of authenticity. Some online fatwas or Ijtihad are anonymous and therefor it is hard to evaluate if such fatwas are authorized from legal authorities or not. (9) Behind some fatwas are standing scholars without formal education. Some of these scholars are laics. (10) Such scholars are giving fatwas for marriage with minors, declaring non-Muslims as unbelievers and therefor allowing their blood and property. The matter of authenticity remains as one of the greatest challenges for Muslims on the internet. 
The issue of gender combined with internet gave great opportunity to women. They can use internet from the house. They can now give their own opinion without limitations and procedures they have been facing for centuries. Some others, from nonconventional Muslim backgrounds, got the same opportunity to promote their own view. (11) They all can have their own word on religion, society or world. This opportunity enriched Islamic knowledge nowadays.  
Image of Muslims on the internet is like one we see in daily life. Sunnis and Shias are distanced. Differences between schools (Hanafi, Hanbali, Shafi`, Maliki) are highlighted every little, differences between Arabs and non-Arabs, differences between nations. Conflicts, inter Muslim or intra Muslim are oft motivating factor for internet activities for Muslims. (12)

There were some attempts for making Muslims social networks. None of these have become popular, though some have potential for greater success. One of this is Muslimface who reached 600.000,00 users. (13)
The future of the internet and its impact on Muslims and British Muslims, observing modern trends, will rise. Muslims increasingly use the internet and share Islamic messages via its means more often every day. Controlling internet and its misusing together with raising awareness of its impact on daily life and society, remain a great challenge for all people, not just for Muslims. 






Literature:
1.Islam in the Digital Age E-Jihad, Online Fatwas and Cyber Islamic Environments. Gary R. Bunt. 
Pluto Press LONDON STERLING, VIRGINIA.
2. Islam in the Digital Age E-Jihad, Online Fatwas and Cyber Islamic Environments. Gary R. Bunt. 
Pluto Press LONDON STERLING, VIRGINIA
3. Surfing the App Souq: Islamic Applications for Mobile Devices. Gary R. Bunt. CyberOrient, Vol.4, Iss. 1, 2010
4. A Companion to the Muslim World, The Digital Ummah-Gary R. Bu-nt. I.B. Tauris 2009.
5.https://www.islamicfinder.org/iqra/muslim-influencers-you-should-follow-on-social/
6.iMuslims Rewiring the House of Islam. Gury R. Bunt. The University of North Carolina Press,2009. 
7.The Digital Ummah-Gary R. Bu-nt. I.B. Tauris 2009
8.http://www.independent.co.uk/news/uk/home-news/isis-british-jihadis-return-uk-iraq-syria-report-islamic-state-fighters-europe-threat-debate-terror-a8017811.html
9.Konstruktion des Islam im Internet, Eine Diskursanalyse am Beispiel ostafrikanischer islamischer Internetseiten. Judith Behrens. VDM Verlag Dr. Müller, 2009, 96 Seiten.
10.Islam in the Digital Age. G.R. Bunt. London 2003
11.iMuslims Rewiring the House of Islam. Gury R. Bunt. The University of North Carolina Press,2009. 
12.iMuslims Rewiring the House of Islam. Gury R. Bunt. The University of North Carolina Press,2009. 
13.https://www.forbes.com/sites/federicoguerrini/2016/03/30/sharia-friendly-social-networks-offer-an-alternative-to-facebook-for-muslims-around-the-world/