Islam in Restoration England - Revision history

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	In the 17th-century from the period of the last decade of Queen Elizabeth I (1558-1603) until the Restoration of Charles in 1660, hundreds of Muslims were present in England (Matar, “Muslims in Seventeenth-Century England” 63). They were, however, not permanent residents and were not subject to the crown due to their religion (ibid.) Interactions between Christians and Muslims were rare under ordinary conditions (ibid.). In 1627, there was a report of nearly 40 “Turkes” living in England and were employed as tailors, shoemakers, menders, button makers and solicitors (ibid. 71). However, not much is known about this group in London Muslims, except that they were still possibly in the city in the early 1640s (ibid. 72). All the encounters with Muslims usually took place in the southern part of England (ibid. 79).		In the 17th-century from the period of the last decade of Queen Elizabeth I (1558-1603) until the Restoration of Charles in 1660, hundreds of Muslims were present in England (Matar, “Muslims in Seventeenth-Century England” 63). They were, however, not permanent residents and were not subject to the crown due to their religion (ibid.) Interactions between Christians and Muslims were rare under ordinary conditions (ibid.). In 1627, there was a report of nearly 40 “Turkes” living in England and were employed as tailors, shoemakers, menders, button makers and solicitors (ibid. 71). However, not much is known about this group in London Muslims, except that they were still possibly in the city in the early 1640s (ibid. 72). All the encounters with Muslims usually took place in the southern part of England (ibid. 79).

	==~~='''~~Terms used for Muslims in the 17th-century~~'''=~~==		==Terms used for Muslims in the 17th-century==

	The term ''Muslim'' was not very much in use, instead the word ''Turk'' was used to designate all Muslim groups (ibid. 64). There was a distinction made between Ottomans who ruled over Tripoli, Tunis and Algiers and the native population of North Africans and acknowledging they are ethnically distinct, yet most of the time the “Moors” and the Ottomans were see as being the same culturally and religiously (ibid.)		The term ''Muslim'' was not very much in use, instead the word ''Turk'' was used to designate all Muslim groups (ibid. 64). There was a distinction made between Ottomans who ruled over Tripoli, Tunis and Algiers and the native population of North Africans and acknowledging they are ethnically distinct, yet most of the time the “Moors” and the Ottomans were see as being the same culturally and religiously (ibid.)

	==~~='''~~The Different Groups of Muslim People in Restoration England~~'''=~~==		==The Different Groups of Muslim People in Restoration England==

	Queen Elizabeth was the first monarch to allow merchants to trade with Muslims and interact with them without persecution (ibid.). Furthermore, she made sure Muslim slaves were freed by English sailors from the Spanish galleys (ibid.). These slaves were brought back to England then to return to their home countries, and some assisted for help by the Queen to return (ibid.). Furthermore, piracy and raiding were also common amongst Britons and Muslims, which led to the capture of many Muslim prisoners (ibid. 67). They are the second category of Muslims who could be encountered in England (ibid.). The third group in England were the ambassadors who came to England even in the second half of the sixteenth century (ibid. 73). They were different than prisoners because they were not ostracized and displayed their culture when they arrived (ibid.). They were protected by the Monarch and could openly live out their religion, dress as they wanted and keep their dietary habits (ibid.). There was little friction overall between the English and the Muslim population and the ex-slaves, merchants, refugees and ambassadors were welcomed and treated well (ibid. 82).		Queen Elizabeth was the first monarch to allow merchants to trade with Muslims and interact with them without persecution (ibid.). Furthermore, she made sure Muslim slaves were freed by English sailors from the Spanish galleys (ibid.). These slaves were brought back to England then to return to their home countries, and some assisted for help by the Queen to return (ibid.). Furthermore, piracy and raiding were also common amongst Britons and Muslims, which led to the capture of many Muslim prisoners (ibid. 67). They are the second category of Muslims who could be encountered in England (ibid.). The third group in England were the ambassadors who came to England even in the second half of the sixteenth century (ibid. 73). They were different than prisoners because they were not ostracized and displayed their culture when they arrived (ibid.). They were protected by the Monarch and could openly live out their religion, dress as they wanted and keep their dietary habits (ibid.). There was little friction overall between the English and the Muslim population and the ex-slaves, merchants, refugees and ambassadors were welcomed and treated well (ibid. 82).

	==~~='''~~The Koran in Restoration England~~'''=~~==		==The Koran in Restoration England==

	The first Koran was printed by Alexander Ross, which was the first time the Koran was available for English speakers and there is much evidence that the Koran was widely read and many significant Englishmen such as Oliver Cromwell, John Locke and many others were incorporating it partly in their writings, which is evidence for Islam having an impact on the social and religious life of England (Matar, “Islam in Interregnum” 57). The Restoration period was a time for religious anxiety in society, which made the English more willing to explore other monotheistic religions and many were seriously pondering the Koran (ibid. 59). The Koran readers in England were quite diverse (ibid.). The readers include University-educated theologians, self-professed prophets and men who dealt directly with Muslim rulers and traders (ibid.).		The first Koran was printed by Alexander Ross, which was the first time the Koran was available for English speakers and there is much evidence that the Koran was widely read and many significant Englishmen such as Oliver Cromwell, John Locke and many others were incorporating it partly in their writings, which is evidence for Islam having an impact on the social and religious life of England (Matar, “Islam in Interregnum” 57). The Restoration period was a time for religious anxiety in society, which made the English more willing to explore other monotheistic religions and many were seriously pondering the Koran (ibid. 59). The Koran readers in England were quite diverse (ibid.). The readers include University-educated theologians, self-professed prophets and men who dealt directly with Muslim rulers and traders (ibid.).

	==~~='''~~Works Cited~~'''=~~==		==Works Cited==

	Matar, N. I. „Islam in Interregnum and Restoration England“. ''The Seventeenth Century'', vol. 6, no. 1, 1991, S. 57–71.		Matar, N. I. „Islam in Interregnum and Restoration England“. ''The Seventeenth Century'', vol. 6, no. 1, 1991, S. 57–71.

	Matar, N. I. „Muslims in Seventeenth-Century England“. ''Journal of Islamic Studies'', vol. 8, no. 1, 1997, S. 63–82.		Matar, N. I. „Muslims in Seventeenth-Century England“. ''Journal of Islamic Studies'', vol. 8, no. 1, 1997, S. 63–82.

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	In the 17th-century from the period of the last decade of Queen Elizabeth I (1558-1603) until the Restoration of Charles in 1660, hundreds of Muslims were present in England (Matar, “Muslims in Seventeenth-Century England” 63). They were, however, not permanent residents and were not subject to the crown due to their religion (ibid.) Interactions between Christians and Muslims were rare under ordinary conditions (ibid.). In 1627, there was a report of nearly 40 “Turkes” living in England and were employed as tailors, shoemakers, menders, button makers and solicitors (ibid. 71). However, not much is known about this group in London Muslims, except that they were still possibly in the city in the early 1640s (ibid. 72). All the encounters with Muslims usually took place in the southern part of England (ibid. 79).		In the 17th-century from the period of the last decade of Queen Elizabeth I (1558-1603) until the Restoration of Charles in 1660, hundreds of Muslims were present in England (Matar, “Muslims in Seventeenth-Century England” 63). They were, however, not permanent residents and were not subject to the crown due to their religion (ibid.) Interactions between Christians and Muslims were rare under ordinary conditions (ibid.). In 1627, there was a report of nearly 40 “Turkes” living in England and were employed as tailors, shoemakers, menders, button makers and solicitors (ibid. 71). However, not much is known about this group in London Muslims, except that they were still possibly in the city in the early 1640s (ibid. 72). All the encounters with Muslims usually took place in the southern part of England (ibid. 79).

	=~~= Headline~~ =='''Terms used for Muslims in the 17th-century'''		==='''Terms used for Muslims in the 17th-century'''===

	The term ''Muslim'' was not very much in use, instead the word ''Turk'' was used to designate all Muslim groups (ibid. 64). There was a distinction made between Ottomans who ruled over Tripoli, Tunis and Algiers and the native population of North Africans and acknowledging they are ethnically distinct, yet most of the time the “Moors” and the Ottomans were see as being the same culturally and religiously (ibid.).		The term ''Muslim'' was not very much in use, instead the word ''Turk'' was used to designate all Muslim groups (ibid. 64). There was a distinction made between Ottomans who ruled over Tripoli, Tunis and Algiers and the native population of North Africans and acknowledging they are ethnically distinct, yet most of the time the “Moors” and the Ottomans were see as being the same culturally and religiously (ibid.)

	=~~= Headline~~ =='''The Different Groups of Muslim People in Restoration England'''		==='''The Different Groups of Muslim People in Restoration England'''===

	Queen Elizabeth was the first monarch to allow merchants to trade with Muslims and interact with them without persecution (ibid.). Furthermore, she made sure Muslim slaves were freed by English sailors from the Spanish galleys (ibid.). These slaves were brought back to England then to return to their home countries, and some assisted for help by the Queen to return (ibid.). Furthermore, piracy and raiding were also common amongst Britons and Muslims, which led to the capture of many Muslim prisoners (ibid. 67). They are the second category of Muslims who could be encountered in England (ibid.). The third group in England were the ambassadors who came to England even in the second half of the sixteenth century (ibid. 73). They were different than prisoners because they were not ostracized and displayed their culture when they arrived (ibid.). They were protected by the Monarch and could openly live out their religion, dress as they wanted and keep their dietary habits (ibid.). There was little friction overall between the English and the Muslim population and the ex-slaves, merchants, refugees and ambassadors were welcomed and treated well (ibid. 82).		Queen Elizabeth was the first monarch to allow merchants to trade with Muslims and interact with them without persecution (ibid.). Furthermore, she made sure Muslim slaves were freed by English sailors from the Spanish galleys (ibid.). These slaves were brought back to England then to return to their home countries, and some assisted for help by the Queen to return (ibid.). Furthermore, piracy and raiding were also common amongst Britons and Muslims, which led to the capture of many Muslim prisoners (ibid. 67). They are the second category of Muslims who could be encountered in England (ibid.). The third group in England were the ambassadors who came to England even in the second half of the sixteenth century (ibid. 73). They were different than prisoners because they were not ostracized and displayed their culture when they arrived (ibid.). They were protected by the Monarch and could openly live out their religion, dress as they wanted and keep their dietary habits (ibid.). There was little friction overall between the English and the Muslim population and the ex-slaves, merchants, refugees and ambassadors were welcomed and treated well (ibid. 82).

	=~~= Headline~~ =='''The Koran in Restoration England'''		==='''The Koran in Restoration England'''===

	The first Koran was printed by Alexander Ross, which was the first time the Koran was available for English speakers and there is much evidence that the Koran was widely read and many significant Englishmen such as Oliver Cromwell, John Locke and many others were incorporating it partly in their writings, which is evidence for Islam having an impact on the social and religious life of England (Matar, “Islam in Interregnum” 57). The Restoration period was a time for religious anxiety in society, which made the English more willing to explore other monotheistic religions and many were seriously pondering the Koran (ibid. 59). The Koran readers in England were quite diverse (ibid.). The readers include University-educated theologians, self-professed prophets and men who dealt directly with Muslim rulers and traders (ibid.).		The first Koran was printed by Alexander Ross, which was the first time the Koran was available for English speakers and there is much evidence that the Koran was widely read and many significant Englishmen such as Oliver Cromwell, John Locke and many others were incorporating it partly in their writings, which is evidence for Islam having an impact on the social and religious life of England (Matar, “Islam in Interregnum” 57). The Restoration period was a time for religious anxiety in society, which made the English more willing to explore other monotheistic religions and many were seriously pondering the Koran (ibid. 59). The Koran readers in England were quite diverse (ibid.). The readers include University-educated theologians, self-professed prophets and men who dealt directly with Muslim rulers and traders (ibid.).

	=~~= Headline~~ =='''Works Cited'''		==='''Works Cited'''===

	Matar, N. I. „Islam in Interregnum and Restoration England“. ''The Seventeenth Century'', vol. 6, no. 1, 1991, S. 57–71.		Matar, N. I. „Islam in Interregnum and Restoration England“. ''The Seventeenth Century'', vol. 6, no. 1, 1991, S. 57–71.

	Matar, N. I. „Muslims in Seventeenth-Century England“. ''Journal of Islamic Studies'', vol. 8, no. 1, 1997, S. 63–82.		Matar, N. I. „Muslims in Seventeenth-Century England“. ''Journal of Islamic Studies'', vol. 8, no. 1, 1997, S. 63–82.

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	In the 17th-century from the period of the last decade of Queen Elizabeth I (1558-1603) until the Restoration of Charles in 1660, hundreds of Muslims were present in England (Matar, “Muslims in Seventeenth-Century England” 63). They were, however, not permanent residents and were not subject to the crown due to their religion (ibid.) Interactions between Christians and Muslims were rare under ordinary conditions (ibid.). In 1627, there was a report of nearly 40 “Turkes” living in England and were employed as tailors, shoemakers, menders, button makers and solicitors (ibid. 71). However, not much is known about this group in London Muslims, except that they were still possibly in the city in the early 1640s (ibid. 72). All the encounters with Muslims usually took place in the southern part of England (ibid. 79).		In the 17th-century from the period of the last decade of Queen Elizabeth I (1558-1603) until the Restoration of Charles in 1660, hundreds of Muslims were present in England (Matar, “Muslims in Seventeenth-Century England” 63). They were, however, not permanent residents and were not subject to the crown due to their religion (ibid.) Interactions between Christians and Muslims were rare under ordinary conditions (ibid.). In 1627, there was a report of nearly 40 “Turkes” living in England and were employed as tailors, shoemakers, menders, button makers and solicitors (ibid. 71). However, not much is known about this group in London Muslims, except that they were still possibly in the city in the early 1640s (ibid. 72). All the encounters with Muslims usually took place in the southern part of England (ibid. 79).

	'''Terms used for Muslims in the 17th-century'''		== Headline =='''Terms used for Muslims in the 17th-century'''

	The term ''Muslim'' was not very much in use, instead the word ''Turk'' was used to designate all Muslim groups (ibid. 64). There was a distinction made between Ottomans who ruled over Tripoli, Tunis and Algiers and the native population of North Africans and acknowledging they are ethnically distinct, yet most of the time the “Moors” and the Ottomans were see as being the same culturally and religiously (ibid.).		The term ''Muslim'' was not very much in use, instead the word ''Turk'' was used to designate all Muslim groups (ibid. 64). There was a distinction made between Ottomans who ruled over Tripoli, Tunis and Algiers and the native population of North Africans and acknowledging they are ethnically distinct, yet most of the time the “Moors” and the Ottomans were see as being the same culturally and religiously (ibid.).

	'''The Different Groups of Muslim People in Restoration England'''		== Headline =='''The Different Groups of Muslim People in Restoration England'''

	Queen Elizabeth was the first monarch to allow merchants to trade with Muslims and interact with them without persecution (ibid.). Furthermore, she made sure Muslim slaves were freed by English sailors from the Spanish galleys (ibid.). These slaves were brought back to England then to return to their home countries, and some assisted for help by the Queen to return (ibid.). Furthermore, piracy and raiding were also common amongst Britons and Muslims, which led to the capture of many Muslim prisoners (ibid. 67). They are the second category of Muslims who could be encountered in England (ibid.). The third group in England were the ambassadors who came to England even in the second half of the sixteenth century (ibid. 73). They were different than prisoners because they were not ostracized and displayed their culture when they arrived (ibid.). They were protected by the Monarch and could openly live out their religion, dress as they wanted and keep their dietary habits (ibid.). There was little friction overall between the English and the Muslim population and the ex-slaves, merchants, refugees and ambassadors were welcomed and treated well (ibid. 82).		Queen Elizabeth was the first monarch to allow merchants to trade with Muslims and interact with them without persecution (ibid.). Furthermore, she made sure Muslim slaves were freed by English sailors from the Spanish galleys (ibid.). These slaves were brought back to England then to return to their home countries, and some assisted for help by the Queen to return (ibid.). Furthermore, piracy and raiding were also common amongst Britons and Muslims, which led to the capture of many Muslim prisoners (ibid. 67). They are the second category of Muslims who could be encountered in England (ibid.). The third group in England were the ambassadors who came to England even in the second half of the sixteenth century (ibid. 73). They were different than prisoners because they were not ostracized and displayed their culture when they arrived (ibid.). They were protected by the Monarch and could openly live out their religion, dress as they wanted and keep their dietary habits (ibid.). There was little friction overall between the English and the Muslim population and the ex-slaves, merchants, refugees and ambassadors were welcomed and treated well (ibid. 82).

	'''The Koran in Restoration England'''		== Headline =='''The Koran in Restoration England'''

	The first Koran was printed by Alexander Ross, which was the first time the Koran was available for English speakers and there is much evidence that the Koran was widely read and many significant Englishmen such as Oliver Cromwell, John Locke and many others were incorporating it partly in their writings, which is evidence for Islam having an impact on the social and religious life of England (Matar, “Islam in Interregnum” 57). The Restoration period was a time for religious anxiety in society, which made the English more willing to explore other monotheistic religions and many were seriously pondering the Koran (ibid. 59). The Koran readers in England were quite diverse (ibid.). The readers include University-educated theologians, self-professed prophets and men who dealt directly with Muslim rulers and traders (ibid.).		The first Koran was printed by Alexander Ross, which was the first time the Koran was available for English speakers and there is much evidence that the Koran was widely read and many significant Englishmen such as Oliver Cromwell, John Locke and many others were incorporating it partly in their writings, which is evidence for Islam having an impact on the social and religious life of England (Matar, “Islam in Interregnum” 57). The Restoration period was a time for religious anxiety in society, which made the English more willing to explore other monotheistic religions and many were seriously pondering the Koran (ibid. 59). The Koran readers in England were quite diverse (ibid.). The readers include University-educated theologians, self-professed prophets and men who dealt directly with Muslim rulers and traders (ibid.).

	'''Works Cited'''		== Headline =='''Works Cited'''

	Matar, N. I. „Islam in Interregnum and Restoration England“. ''The Seventeenth Century'', vol. 6, no. 1, 1991, S. 57–71.		Matar, N. I. „Islam in Interregnum and Restoration England“. ''The Seventeenth Century'', vol. 6, no. 1, 1991, S. 57–71.

	Matar, N. I. „Muslims in Seventeenth-Century England“. ''Journal of Islamic Studies'', vol. 8, no. 1, 1997, S. 63–82.		Matar, N. I. „Muslims in Seventeenth-Century England“. ''Journal of Islamic Studies'', vol. 8, no. 1, 1997, S. 63–82.

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	Matar, N. I. „Islam in Interregnum and Restoration England“. ''The Seventeenth Century'', vol. 6, no. 1, 1991, S. 57–71.		Matar, N. I. „Islam in Interregnum and Restoration England“. ''The Seventeenth Century'', vol. 6, no. 1, 1991, S. 57–71.

	Matar, N. I. „Muslims in Seventeenth-Century England“. ''Journal of Islamic Studies'', vol. 8, no. 1, 1997, S. 63–82.		Matar, N. I. „Muslims in Seventeenth-Century England“. ''Journal of Islamic Studies'', vol. 8, no. 1, 1997, S. 63–82.

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	'''Works Cited'''		'''Works Cited'''

	Matar, N. I. „Islam in Interregnum and Restoration England“. ''The Seventeenth Century'', vol. 6, no. 1, 1991, S. 57–71.		Matar, N. I. „Islam in Interregnum and Restoration England“. ''The Seventeenth Century'', vol. 6, no. 1, 1991, S. 57–71.
	Matar, N. I. „Muslims in Seventeenth-Century England“. ''Journal of Islamic Studies'', vol. 8, no. 1, 1997, S. 63–82.		Matar, N. I. „Muslims in Seventeenth-Century England“. ''Journal of Islamic Studies'', vol. 8, no. 1, 1997, S. 63–82.

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	'''Terms used for Muslims in the 17th-century'''		'''Terms used for Muslims in the 17th-century'''

	The term ''Muslim'' was not very much in use, instead the word ''Turk'' was used to designate all Muslim groups (ibid. 64). There was a distinction made between Ottomans who ruled over Tripoli, Tunis and Algiers and the native population of North Africans and acknowledging they are ethnically distinct, yet most of the time the “Moors” and the Ottomans were see as being the same culturally and religiously (ibid.).		The term ''Muslim'' was not very much in use, instead the word ''Turk'' was used to designate all Muslim groups (ibid. 64). There was a distinction made between Ottomans who ruled over Tripoli, Tunis and Algiers and the native population of North Africans and acknowledging they are ethnically distinct, yet most of the time the “Moors” and the Ottomans were see as being the same culturally and religiously (ibid.).

	'''The Different Groups of Muslim People in Restoration England'''		'''The Different Groups of Muslim People in Restoration England'''

	Queen Elizabeth was the first monarch to allow merchants to trade with Muslims and interact with them without persecution (ibid.). Furthermore, she made sure Muslim slaves were freed by English sailors from the Spanish galleys (ibid.). These slaves were brought back to England then to return to their home countries, and some assisted for help by the Queen to return (ibid.). Furthermore, piracy and raiding were also common amongst Britons and Muslims, which led to the capture of many Muslim prisoners (ibid. 67). They are the second category of Muslims who could be encountered in England (ibid.). The third group in England were the ambassadors who came to England even in the second half of the sixteenth century (ibid. 73). They were different than prisoners because they were not ostracized and displayed their culture when they arrived (ibid.). They were protected by the Monarch and could openly live out their religion, dress as they wanted and keep their dietary habits (ibid.). There was little friction overall between the English and the Muslim population and the ex-slaves, merchants, refugees and ambassadors were welcomed and treated well (ibid. 82).		Queen Elizabeth was the first monarch to allow merchants to trade with Muslims and interact with them without persecution (ibid.). Furthermore, she made sure Muslim slaves were freed by English sailors from the Spanish galleys (ibid.). These slaves were brought back to England then to return to their home countries, and some assisted for help by the Queen to return (ibid.). Furthermore, piracy and raiding were also common amongst Britons and Muslims, which led to the capture of many Muslim prisoners (ibid. 67). They are the second category of Muslims who could be encountered in England (ibid.). The third group in England were the ambassadors who came to England even in the second half of the sixteenth century (ibid. 73). They were different than prisoners because they were not ostracized and displayed their culture when they arrived (ibid.). They were protected by the Monarch and could openly live out their religion, dress as they wanted and keep their dietary habits (ibid.). There was little friction overall between the English and the Muslim population and the ex-slaves, merchants, refugees and ambassadors were welcomed and treated well (ibid. 82).

	'''The Koran in Restoration England'''		'''The Koran in Restoration England'''

	The first Koran was printed by Alexander Ross, which was the first time the Koran was available for English speakers and there is much evidence that the Koran was widely read and many significant Englishmen such as Oliver Cromwell, John Locke and many others were incorporating it partly in their writings, which is evidence for Islam having an impact on the social and religious life of England (Matar, “Islam in Interregnum” 57). The Restoration period was a time for religious anxiety in society, which made the English more willing to explore other monotheistic religions and many were seriously pondering the Koran (ibid. 59). The Koran readers in England were quite diverse (ibid.). The readers include University-educated theologians, self-professed prophets and men who dealt directly with Muslim rulers and traders (ibid.).		The first Koran was printed by Alexander Ross, which was the first time the Koran was available for English speakers and there is much evidence that the Koran was widely read and many significant Englishmen such as Oliver Cromwell, John Locke and many others were incorporating it partly in their writings, which is evidence for Islam having an impact on the social and religious life of England (Matar, “Islam in Interregnum” 57). The Restoration period was a time for religious anxiety in society, which made the English more willing to explore other monotheistic religions and many were seriously pondering the Koran (ibid. 59). The Koran readers in England were quite diverse (ibid.). The readers include University-educated theologians, self-professed prophets and men who dealt directly with Muslim rulers and traders (ibid.).

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	In Restoration England, ~~there~~ were ~~merchants trading with Muslims~~, ~~ambassadors from~~ the ~~Ottoman Empire and Morocco~~ and a ~~community~~ of 40 Muslims in ~~London~~ in the 1640s. Muslims in England were ~~not permanent residents~~ and ~~not subject~~ to the ~~monarch~~ because they ~~would~~ not ~~take~~ an ~~oath~~ of ~~allegiance~~ (Matar 63-82).		In the 17th-century from the period of the last decade of Queen Elizabeth I (1558-1603) until the Restoration of Charles in 1660, hundreds of Muslims were present in England (Matar, “Muslims in Seventeenth-Century England” 63). They were, however, not permanent residents and were not subject to the crown due to their religion (ibid.) Interactions between Christians and Muslims were rare under ordinary conditions (ibid.). In 1627, there was a report of nearly 40 “Turkes” living in England and were employed as tailors, shoemakers, menders, button makers and solicitors (ibid. 71). However, not much is known about this group in London Muslims, except that they were still possibly in the city in the early 1640s (ibid. 72). All the encounters with Muslims usually took place in the southern part of England (ibid. 79).

			'''Terms used for Muslims in the 17th-century'''
			The term ''Muslim'' was not very much in use, instead the word ''Turk'' was used to designate all Muslim groups (ibid. 64). There was a distinction made between Ottomans who ruled over Tripoli, Tunis and Algiers and the native population of North Africans and acknowledging they are ethnically distinct, yet most of the time the “Moors” and the Ottomans were see as being the same culturally and religiously (ibid.).

			'''The Different Groups of Muslim People in Restoration England'''
			Queen Elizabeth was the first monarch to allow merchants to trade with Muslims and interact with them without persecution (ibid.). Furthermore, she made sure Muslim slaves were freed by English sailors from the Spanish galleys (ibid.). These slaves were brought back to England then to return to their home countries, and some assisted for help by the Queen to return (ibid.). Furthermore, piracy and raiding were also common amongst Britons and Muslims, which led to the capture of many Muslim prisoners (ibid. 67). They are the second category of Muslims who could be encountered in England (ibid.). The third group in England were the ambassadors who came to England even in the second half of the sixteenth century (ibid. 73). They were different than prisoners because they were not ostracized and displayed their culture when they arrived (ibid.). They were protected by the Monarch and could openly live out their religion, dress as they wanted and keep their dietary habits (ibid.). There was little friction overall between the English and the Muslim population and the ex-slaves, merchants, refugees and ambassadors were welcomed and treated well (ibid. 82).

			'''The Koran in Restoration England'''
			The first Koran was printed by Alexander Ross, which was the first time the Koran was available for English speakers and there is much evidence that the Koran was widely read and many significant Englishmen such as Oliver Cromwell, John Locke and many others were incorporating it partly in their writings, which is evidence for Islam having an impact on the social and religious life of England (Matar, “Islam in Interregnum” 57). The Restoration period was a time for religious anxiety in society, which made the English more willing to explore other monotheistic religions and many were seriously pondering the Koran (ibid. 59). The Koran readers in England were quite diverse (ibid.). The readers include University-educated theologians, self-professed prophets and men who dealt directly with Muslim rulers and traders (ibid.).

			'''Works Cited'''
			Matar, N. I. „Islam in Interregnum and Restoration England“. ''The Seventeenth Century'', vol. 6, no. 1, 1991, S. 57–71.
			Matar, N. I. „Muslims in Seventeenth-Century England“. ''Journal of Islamic Studies'', vol. 8, no. 1, 1997, S. 63–82.

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	In Restoration England, there were merchants trading with Muslims, ambassadors from the Ottoman Empire and Morocco and a community of 40 Muslims in London in the 1640s. Muslims in England were not permanent residents and not subject to the monarch because they would not take an oath of allegiance (Matar 63-82~~). (Text will be edited later amd more will be added~~).		In Restoration England, there were merchants trading with Muslims, ambassadors from the Ottoman Empire and Morocco and a community of 40 Muslims in London in the 1640s. Muslims in England were not permanent residents and not subject to the monarch because they would not take an oath of allegiance (Matar 63-82).

TT: Created page with "In Restoration England, there were merchants trading with Muslims, ambassadors from the Ottoman Empire and Morocco and a community of 40 Muslims in London in the 1640s. Muslims in England were not permanent residents and not subject to the monarch because they would not take an oath of allegiance (Matar 63-82). (Text will be edited later amd more will be added)."

2023-01-07T21:22:52Z

Created page with "In Restoration England, there were merchants trading with Muslims, ambassadors from the Ottoman Empire and Morocco and a community of 40 Muslims in London in the 1640s. Muslims in England were not permanent residents and not subject to the monarch because they would not take an oath of allegiance (Matar 63-82). (Text will be edited later amd more will be added)."

New page

In Restoration England, there were merchants trading with Muslims, ambassadors from the Ottoman Empire and Morocco and a community of 40 Muslims in London in the 1640s. Muslims in England were not permanent residents and not subject to the monarch because they would not take an oath of allegiance (Matar 63-82). (Text will be edited later amd more will be added).