The Islamic Review was the organ of the Shah Jahan Mosque at Woking. It was inaugurated in 1913 by the then Imam of the mosque, Khwaja Kamaluddin, and ran until 1967. During its lifespan, the periodical had a series of editors who often also preached at the mosque or served as Imam there for a period of time. It had numerous regular contributors. It was widely distributed, free of charge.

There is much emphasis in the periodical on the misrepresentation of Islam in the British press and misconceptions about Islam on the part of the British people. Indeed, a key aim of the journal seems to be to challenge these by articulating the similarities between Islam and Christianity and the compatibility of Islam with British life. The journal suggests a progressive approach to Islam on the part of the mosque, with an emphasis on inter-faith dialogue and rational argument. Numerous pieces explain and defend Islam’s view on women, often in response to articles in the British press representing Muslim culture as polygamous and Muslim women as oppressed, as well as the religion’s attitude towards alcohol, fasting and prayer, for example. The similarity of their concerns to the concerns of British Muslims now is striking. The journal also includes several testimonials by English converts to Islam including Lord Headley whose conversion triggered numerous articles in the press. Further content includes articles on the celebration of Eid at the Woking mosque, as well as sermons and photographs, and reviews of books about Islam.

The Liverpool Mosque and Muslim Institute of Brougham Terrace was officially established in 1891. Prior to this, however, from as early as 1887, its founder William Quilliam, an English convert to Islam, led a small congregation of Muslims in premises on Mount Vernon Street. The Institute expanded rapidly, encompassing, by the mid-1890s, a madrassa, a library, a printing press, a museum, schools for boys and girls, a hostel and a literary society, as well as the mosque itself, enabling Muslims not just to worship but to conduct their daily lives according to the requirements of their faith.

Quilliam was keen for the mosque to be integrated into Britain and to engage with the British public – no doubt in part in an attempt to fulfil his aim of converting the British nation to Islam. Its orphanage, the Medina Home for Children, was open to children of any faith (who would then be brought up as Muslims) and was established in response to the increase of illegitimate births in the city. Further, the Institute undertook social work beyond its congregation, within the local community. Quilliam encouraged open debate and dialogue about the mosque by writing articles in the local press, also founding and editing two journals, The Crescent and The Islamic World, both of which had an international circulation. According to Ansari, Quilliam ‘was attempting to found an indigenous tradition that would be able to connect with the religious practices of potential converts and so create a sense of receptive familiarity’ (p. 125). Perhaps as a result of this, his congregation, dominated by middle-class converts, grew, with an estimated 600 conversions taking place over twenty years. While the majority of worshippers were English converts, there is evidence that some South Asians resident in Liverpool also attended the mosque.