Journal articles on the topic 'Islam and Muslims in Europe'
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1
Kucukcan, Talip. "Islam in Europe." American Journal of Islam and Society 10, no. 3 (October 1, 1993): 431–34. http://dx.doi.org/10.35632/ajis.v10i3.2500.
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This conference was opened by Jergen Nielsen (Centre for the Studyof Islam and Muslim-Christian Relations, Selly Oak Colleges,Birmingham, United Kingdom), who discussed "Muslims in Europe intothe Next Millennium." After a brief account of earJy Muslim migration toEurope, viewed as a migrant population from a "rival civilizationH or a"victim" of colonialism, he argued that the second-generation Muslimshave become more aware of colonial experiences than the parentgeneration. He attributed this ot their parents' rural background, wherepeople tend to be more illiterate and lack intellectual resources. Althoughone cannot make broad generalizations on recent trends, Nielsonmaintained that young Muslims in western Europe are disconnectingthemselves from ruraltraditional Islam and preferring a more intellectualinterpretation of Islam. Felice Das.setto (Universite Catholique de Louvain-la-Neuve, Belgium)outlined the nature and scope of contributions made by anthro pologists, sociologists, orientalists, andpolitical scientists to the study of Muslims in western Europe in "The Stateof Research on Islam in Eupero." Dassetto pointed out that the orientalists'methods and theories failed to understand current themes, especially in thecontext of the Muslim presence in Europe. Universities became interested in studying Islam ...
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Sahin, Emrah. "Localizing Islam in Europe." American Journal of Islam and Society 30, no. 2 (April 1, 2013): 112–15. http://dx.doi.org/10.35632/ajis.v30i2.1135.
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During April 2012, Salafi Muslims in Germany launched a Qur’an giveawayprogram to save non-Muslims from hell. Soon after, public debates emergedin the national media concerning broader Muslim transgressions in Europe.Especially the Turks, 3 million strong and two-thirds of Germany’s Muslimsaccording to the Federal Migration and Refugees Office, underwent furtherscrutiny. The August 17, 2012, issue of the popular news magazine Der Spiegelposited why Turkish Muslims escaped the backlash against Islamist radicalismthis time: Despite their proud Muslim identity, Turks living in Europe yearn tobe integrated and feel at home in Germany. Until recently, migration scholarsemphasized the incompatibility between Islam and western values, therebyportraying European Turks as another Muslim community that defied assimilation.Localizing Islam challenges this scholarship and explains why Turksfeel at home in Europe. It compares several Turkish Sunni organizations inGermany and the Netherlands, reinvents ways they interpret Islam, and arguesthat Islam’s inner diversity has endured within the European context ...
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O'Brien, Peter. "Islam vs. Liberalism in Europe." American Journal of Islam and Society 10, no. 3 (October 1, 1993): 367–81. http://dx.doi.org/10.35632/ajis.v10i3.2492.
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IntroductionIn the West, Muslilms are regarded with anxiety, mistrust, and fear.Many of us choose not to travel to Muslim coUntties for fear of becomingvictims of temrism. Most Westerners worry about the Muslims' firm gripon the spigot of the world's oil reserves. And in 1991 we convinced ourselvesthat Saddam Hussein represented a threat on par with Hitler.'But Muslims cannot really scare us. After all, it took but a few weeksto vanquish fully the "Butcher of Baghdad," who had up until that timethe world's fourth largest m y . We united in a stalwart international coalitionagainst the Iraqi menace, while most of Saddam's supposed Araballies joined our ranks. We need only to remember the Iran-Iraq war toconsole ourselves with the memory of an internecine inter-Muslimstruggle, something not seen in the West since the Second World War.Granted, each of us can probably recall some personal hardship 1973 and1979 when the Amh or Iranians withheld "our" oil. Now, however, weall realize, along with such economists as Maddison (1982), that theseembargoes merely exacerbated imminent or existing world recessions.More comfortingly, as Issawi (1982) has shown, the great eastwoodflood of petrodollars in the 1970s was eventually channeled back through ...
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Van Dijk, Mieke, and Edien Bartels. "Islam in Europa of ‘Europese islam’: Sarajevo." Religie & Samenleving 5, no. 2 (September 1, 2010): 145–68. http://dx.doi.org/10.54195/rs.13076.
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In order to contribute to the ongoing, often theoretical debate about Islam in Western Europe the study of actual European Muslim societies becomes relevant. The authors of this article chose to study the way Muslims in Bosnian Sarajevo, people who have been European from the outset and Muslims for centuries, think and behave in relation to several key-characteristics of European identity and society. From this study the researchers conclude that Muslims in Sarajevo have little trouble thriving in a modern and secular society in which headscarves, mixed marriages and ethnic plurality are self evidently integrated into daily life.
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Hellyer, H. A. "Muslims in Europe." American Journal of Islamic Social Sciences 25, no. 1 (January 1, 2008): 40–62. http://dx.doi.org/10.35632/ajiss.v25i1.395.
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Muslims and Islam have been at the center of some of the most vital post-9/11 debates. In Europe, the controversy has intensified due to the conflation of the aforementioned discussions and the arguments currently raging in Europe surrounding European identity. In such parleys, the assumption has been that Muslims in Europe are an alien presence with a short and temporary history. This article seeks to demonstrate that historically speaking, this is not necessarily a foregone conclusion. The integration of Muslims and the recognition of Islam may take place through a variety of different ways owing to the specificities of individual European nation-states. However, they will need to consider the past precedents of the Muslim presence in order to appropriately organize the present and in looking to the future.
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Hellyer, H. A. "Muslims in Europe." American Journal of Islam and Society 25, no. 1 (January 1, 2008): 40–62. http://dx.doi.org/10.35632/ajis.v25i1.395.
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Muslims and Islam have been at the center of some of the most vital post-9/11 debates. In Europe, the controversy has intensified due to the conflation of the aforementioned discussions and the arguments currently raging in Europe surrounding European identity. In such parleys, the assumption has been that Muslims in Europe are an alien presence with a short and temporary history. This article seeks to demonstrate that historically speaking, this is not necessarily a foregone conclusion. The integration of Muslims and the recognition of Islam may take place through a variety of different ways owing to the specificities of individual European nation-states. However, they will need to consider the past precedents of the Muslim presence in order to appropriately organize the present and in looking to the future.
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Sulhan, Ahmad. "Islam Kontemporer: Antara Reformasi Dan Revolusi Peradaban." Ulumuna 12, no. 1 (November 5, 2017): 143–56. http://dx.doi.org/10.20414/ujis.v12i1.395.
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The 19th and 20th centuries were periods for main transformation in Muslim history: periods of degradation and conquest, independence and revolution, renaissance and reform. Toward the 19th century, world power moved from Muslim world to Europe. It was remarked by emerging power of British, France, Spain, Russia, Netherlands, Italy and Portuguese. They dominated Muslim societies in Asia, Africa, and Middle East in economic, military, politic and ideological aspects. Muslim societies’ responses to Europe domination were diverse from rejection and confrontation to emigration and non-cooperative attitudes of traditional Muslim. They planned reform, reconstructed Islamic thinking and beliefs, reformed theology and Islamic law, and emphasized Muslim’s self-esteem significance, unity and solidarity in facing cultural threats and Europe colonialism. However, not few secular Muslims and reformers, were proud and greatly imitated Europe civilization and cultures. They did secularization that ended khalifah system in order to reconstruct Muslim societies.
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Larsson, Göran, and Egdūnas Račius. "A Different Approach to the History of Islam and Muslims in Europe: A North-Eastern Angle, or the Need to Reconsider the Research Field." Journal of Religion in Europe 3, no. 3 (2010): 350–73. http://dx.doi.org/10.1163/187489210x518510.
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AbstractWhile the ever more strongly felt presence of Muslims in western Europe has already stimulated numerous scholars of various social sciences to embark upon research on issues related to that presence, it is apparent that just a few studies and introductory text books have so far dealt with the evolution of Muslim communities in other parts of Europe, especially in countries of central, eastern, and northern Europe. Without appreciation of and comprehensive research into the more than six-hundred-year-long Muslim presence in the eastern Baltic rim the picture of the development of Islam and Muslim-Christian relations in Europe remains incomplete and even distorted. Therefore, this article argues for the necessity of approaching the history of Islam and Muslims in Europe from a different and ultimately more encompassing angle by including the minorities of Muslim cultural background that reside in the countries of the European part of the former Soviet Union—the Baltic states and Belarus. Besides arguing that it is necessary to reconsider and expand the research field in order to develop more profound studies of Islam and Muslims in Europe, the article also outlines suggestions as to why the Muslim history in the eastern Baltic rim has been generally excluded from the history of Islam in Europe.
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Abbas, Tahir. "Determining a Newfound European Islam." International Journal of Public Theology 10, no. 3 (September 21, 2016): 324–37. http://dx.doi.org/10.1163/15697320-12341448.
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This article explores the implications of the Charlie Hebdo attacks for Muslims in Europe already experiencing a whole host of challenges in relation to the securitisation of integration, Islamophobia, and political and economic marginalisation. It is argued that while the incident appreciably dented the relationship between Muslims and the French state, the events have wider implications for Muslims across Western Europe regarding acceptance, tolerance and equality. It places pressures on both the Muslims in Western Europe, and the states in which they reside, to draw inwards, narrowing the terms of engagement, ultimately handing further powers to governments to legislate and police without always considering human rights or civil liberties. Simultaneously, Muslims, facing the brunt of exclusion in society in the current period, run the risk of entrenchment. Rather than interpreting these events as a separation of communities, the opportunities exist to engage in meaningful dialogue. It has the potential to promote humanist religious values, all the while participating in society within the limits of Islam, which remain relatively broad and inclusive for the vast majority of European Muslims. Alternatively, dominant societies run the danger of casting their nets wide, inducing Muslims to see integration and engagement as the least desirable option. This article suggests ways forward to empower the Muslim centre ground in order to push violent extremist elements further to the margins.
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De Angelo, Carlo. "The Image of Europe and the Role of its Muslims, as Portrayed in the Contemporary Islamic Debate on Muslim Minorities." Journal of Muslims in Europe 2, no. 2 (2013): 186–207. http://dx.doi.org/10.1163/22117954-12341263.
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Abstract This article examines one of several ways in which the Muslim presence in Europe is discussed or justified in Islamic terms. It mainly analyses the position of those scholars, some of them close to the Muslim Brotherhood (like Al-Qaradawi and Mawlawi), who have claimed that not only can Muslims live in Western Europe, but that they should live there. In fact, according to them Europe is a context in need of Muslims and that Muslims need it too: Europe needs the moral example Muslims can set there and Muslims need Europe in order to spread Islam. In this light, the presence of Muslims in Europe is both legitimate and necessary, and their absence unthinkable. This article is the result of an examination of particular essays and edicts which Sunni Arab Muslim scholars have contributed to the debate surrounding Muslim minorities in Europe, published between the years 1960-2000.
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Ahmad, Waqar. "Islam in a Changing Europe." American Journal of Islam and Society 10, no. 2 (July 1, 1993): 275–77. http://dx.doi.org/10.35632/ajis.v10i2.2517.
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The conference Islam in a Changing Europe was held amid growingconcern about the future of Islamic and other minority conununities inEurope. The organizers, Hafiz Mirza and David Weir (both at the ManagementCentre), Waqar Ahmad, Charles Husband, and Reg Walker (Departmentof Social and Economic Studies), regarded it as opportune forseveral reasons. First, the Gulf War, the tragic situation in Bosnia, and thecontinuing crises throughout Europe and the Middle East are grim buttimely reminders of the tensions pervading European and Islamic relations,despite strong political, social, and economic ties of mutual interest.The impact on European Muslims is of particular concern, as they are thelarge t minority in Europe and thus primary targets of the "new" racism.Second, this precarious position is further affected by the EuropeanCommunity's pursuit of a Single European Market and, ultimately, a unifiedpolity. The large Islamic communities in the EC, the geographicalproximity of the Islamic world, and the "demonization" of Islam in thewe tern media and political imagination rai e the specter of "Europeanness"being defined in contradistinction to "Islam." Rising fasci t attackson minority conununities throughout Europe are the harbinger of dimgersthat must be understood and addressed now. Moreover, these attacks aremerely the overt manifestations of underlying social change in Europe.The implications for Muslims in Europe need to be examined, as they arcpotentially more invidious because of their subtle and subliminal impact.Finally, and symbolically, in marked contrast to the triumphalist celebrationsin Spain and elsewhere, and a a warning that today's racist andfascist attacks on "non-Europeans" have deep-rooted historical antecedents,it is worth recalling that 1992 is also the five-hundredth anniversaryof the European invasion of the Americas, the expulsion of theJews from Spain, and the extinction of the Muslim kingdom of Granada.In sum, the organizers opined that the position of all minorities willbe thrown into harp relief by the European quest for identity as the majoritycultures of the EC (and further afield) seek to integrate. Islamwould perforce act as the "Other" for a variety of reasons. The focus onIslam was not intended to suggest that the consequences of ongoing276 The American Journal of Islamic Social Sciences 102events in Europe for other minorities were insignificant, but that Islambeingon the front line, as it were-could be treated as a metaphor for theserious predicament of all minorities in a changing Europe. With the helpof a contribution of six thousand pounds sterling from CCETSW (theCentral Council for Education and Training in Social Work), the conferencewas convened to examine the many issues relating to "Islam in aChanging Europe" at both the conceptual and the concrete levels.The conference took place over three days. The fitst day looked atbroader conceptual and historical issues, including "The Other as Islam,""Muslim Communities of Europe," and "citizenship and Participation."FolIowing an initial address by Cllr. Mohammed Ajeeb (Deputy Leaderof Bradford Council), the discussion was initiated by five papers: YasminAlibhai-Brown, "Islam in a Changing Europe: Issues of Citizenship andParticipation"; Noshaba Hussain, "Islam in a Changing Europe: An AlternativePerspective"; Hafiz Mim, "Some Reflections on the EuropeanPerimeter"; Haleh Afshar, "Identity Ascribed and Adopted: The Dilemmaof Muslim Women in Europe"; and Ali Hussein, "Culture, Faith and PoliticalIdeology: Islam in an International Context."The second day was devoted to more concrete case studies: education(initiated by Moeen Yaseen's "Islam and the Educational Systems ofEurope," with David Weir acting as discussant); immigration (PaulGordon, "Islam as Europe's Other: Restrictive Immigration Policy as aResponse to the Muslim Presence," with S. I. Ananthakrishan as the discussant);gender and social policy (Sitara Khan, "Muslim Women inBritain: The Lessons of Experience"); and social welfare (Charles Husbandand Waqar Ahmad, "Religious Identity, Welfare and Citizenship:The Case of Muslims in Britain," with David Divine as the discussant).The final day examined practical strategies relating to specific areasof concern via a series of workshops, including ones on education (convener:Abdul Mabud); women (Noshaba Hussain); and participation(Mansur Ansari). In addition, to round off the conference, two views onMuslim futures were presented by Ishtiaq Ahmad and Zaki Badawi.The whole conference was characterized by a forthright openness.Participants disagreed explicitly and at length, and the invited speakerspresented analyses that were partisan and undiluted by euphemism. Yetwhile the discussions were robust and many different positions werevigorously asserted and defended, there was an exceptional lack of personalanimosity. There was a very real sense of dialogue between the participantsand a commitment to sharing both analyses and experience.The mixture of Islamic scholars, community activists, academics, andother interested individuals, as well as of Muslims and non-Muslims,proved to be an important ingredient in facilitating the successful exchangeof perspectives. What may be incapable of retrieval in the bookthat is planned to follow up the conference will be the atmosphere of ...
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Stjernholm, Simon. "Muslim Youth, Education, and Islam in Britain." Journal of Muslims in Europe 9, no. 3 (September 16, 2020): 413–22. http://dx.doi.org/10.1163/22117954-12341422.
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Abstract This review essay discusses four recently published books that in various ways concern Islam and Muslims in Britain, especially Muslim youth. Particular attention is paid to the two issues of generation and education, which are central in the reviewed books and provide fruitful conceptual frames for analysing Muslims in Europe.
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Kochubey, Yu M. ""European Islam" or "Islam in Europe": two concepts in the context of European integration." Ukrainian Religious Studies, no. 37 (December 6, 2005): 13–21. http://dx.doi.org/10.32420/2006.37.1700.
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Speaking of Islam or Muslims, they have long been known in Western Europe, starting with the conquest of the Iberian Peninsula, the Mediterranean, the Battle of Guiatti. Later, there were the Crusades, the expansion of the Ottomans in the Balkans and Central Europe, the North African corsairs, and the colonial expansion of Europeans on Muslim land, in particular, under the Ottoman Empire.
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van Es, Margaretha A. "Muslims Denouncing Violent Extremism." Journal of Muslims in Europe 7, no. 2 (June 26, 2018): 146–66. http://dx.doi.org/10.1163/22117954-12341374.
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Abstract This article explores statements made by Dutch Muslims against violent extremism, and explains these statements in the context of the growing pressure exerted on Muslim minorities in Europe to present themselves as peaceful and loyal citizens. It problematises the often-repeated call on Muslims to denounce terrorism, and reveals that Dutch Muslims have condemned violent extremism more often than is commonly acknowledged. However, essentialist statements about Islam as a violent religion often provoke competing essentialisms of Islam as a ‘religion of peace’. In analysing such statements as ‘performative performances’, the author demonstrates how public debate about violent extremism feeds into Muslim perceptions of what Islam ‘really’ is.
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Caputo, Barbara. "Muslim Networks and Transnational Communities in and across Europe." American Journal of Islam and Society 21, no. 2 (April 1, 2004): 103–6. http://dx.doi.org/10.35632/ajis.v21i2.1795.
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Through networks and media, European Muslims finally emerged associal and public actors in both European societies and the context of thebroader ummah. This is the core subject of the book, an edited collectionthat examines the networks and ways in which Muslims engage in the publicsphere. The discussion is supported with various case studies.According to two of the contributors, Mark Le Vine and PeterMandaville, European Islam can develop alternative Muslim views thataffect the native homelands of European Muslims and also contribute to thedynamic of self-perception and self-interpretation of Islam. EuropeanMuslims animate religious debates and contribute to developing a critical,pluralistic, and less conservative view of Islam. According to Mandaville,differences (viewed as positive elements) are negotiated and not negated. This demonstrates, as fellow contributor Valerie Amiraux argues, that thereis the possibility within Islam to express different religious beliefs. JorgenNeilson notes in his chapter that many networks (e.g., the IndianDeobandis, the Brelwis, or the Tabligh-i-Jama’at) have gained a space andan influence in Europe that they cannot achieve in their home countries.Many authors problematize singular conceptions of Islam. Unfortunately,quite often Muslim is taken for granted and regarded as self-evidentand self-explanatory. Mandaville defines Muslims as “those who considerIslam and its regular practice to be a primary (although, as we will see, notnecessarily as an exclusive one) component of self-identity” (p. 130), andconsiders those who fall outside this definition to be ethnic, non-universalistic,and cultural Muslims. Ironically, this definition looks similar to thatof fundamentalists, who believe that religious identity is the Muslims’ primaryessence, despite the fact that one of the book’s main aims is to demonstratethat European Islam is tolerant and pluralistic.In making distinctions between religion, culture, and society, StefanoAllievi emphasizes similarities and minimizes differences and conflicts inthe construction of a pan-Islamic global and deterritorialized ummah. Inexamining the tensions between the universal and the particular conceptionsof Islam and Islamic identification, Steven Vertovec, in particular,focuses on the contemporary emergence of disaporic realities as “newprocesses of localization” (p. 318) and the existence of specific nationalforms of religion alongside universalist claims ...
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Karčić, Harun. "Constructing the Internal Enemy." Context: Journal of Interdisciplinary Studies 6, no. 2 (March 15, 2022): 55–90. http://dx.doi.org/10.55425/23036966.2019.6.2.55.
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This paper analyses five major Bosnian daily newspapers over a period spanning from August 1st, 2018 until August 2019 ,31 and attempts to discern the main patterns in the discourse over Muslims and Islam in Bosnia and Herzegovina. The results of this research show three major discursive patterns when covering Muslims and Islam in the country: Bosnian Muslims as political obstructionists; Bosnia and Herzegovina as a haven for Muslim extremists and finally Muslim migrants as a threat to the country and to Europe.
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Horvath, John. "The Plight of Islam in Europe." American Journal of Islam and Society 12, no. 4 (January 1, 1995): 579–83. http://dx.doi.org/10.35632/ajis.v12i4.2361.
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With the cold war officially “over,” political scientists are busy settingthe stage for the next pattern of conflict. Cold war ideology, best describedas “a perpetual war for perpetual peace,” has left an unexpected vacuumin world politics. With the post-cold war world order more unstable anddangerous than at any time since the end of the Second World War, manyin the West find themselves struggling with an identity crisis. The goldenage that was to arise from the defeat of communism has not come-oneither side of the Iron Curtain-and prospects for world peace are moreunlikely now than at any time during the cold war. In order to come toterms with this bankruptcy of present-day foreign policy, western societyhas begun to search for pariahs. As Kunstler observes, “it seems that theAmerican public perennially needs identifiable villains to stimulate itsgastric juices.” Consequently, Islam and Muslims have become the latesttarget.Unlike previous enemies and opponents, which were based onnation-states and stimulated through nationalism and calls for patriotism,today’s “evil empire” is based on civilizations and fueled byracism. According to Huntington, “the fault lines between civilizationswill be the battle lines of the future.” Hence Islam is seen as a distinctthreat. The cultural fault lines between Islamic civilization and other civilizationsaround the world, from the Balkans and the bulge of Africa toCentral Asia, are considered the most violent and unstable areas onearth. In Huntington’s words, “Islam has bloody borders.”’ Such a viewof Islam and Islamic civilization as something cancerous to global stabilityis a perfect replacement for the former enemy and its ideology: theex-Soviet Union and communism. Once again, the American (and westem)military-industrial complex can justify the continued need to producearms while “defense” budgets continue to divert monies fromsocial expenditures.In Europe, as elsewhere, there is a basic misunderstanding of whatIslam is and represents. Stereotypes of “Muslim terrorists” have permeatedsociety. Anyone with a beard and/or a dark complexion is often treated assuspect. Muslims are generally seen as fanatics, worshipping the likes ofAyatollah Khomeini and Saddam Hussein and wanting nothing more in lifethan to kill Salman Rushdie. While many Westerners consider Muslims tobe fundamentalists, Muslims can view Westerners as being just as ...
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Hartmann, Noga. "Globalized Islam." American Journal of Islam and Society 23, no. 2 (April 1, 2006): 100–103. http://dx.doi.org/10.35632/ajis.v23i2.1625.
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This book analyzes core issues of Islamic thought in the modern era byexamining Islam as both the dominant religion in the Middle East and aminority religion in the West. By considering a wide range of ideological, spiritual, and non-violent or violent events, Roy posits that contrary to popular(and erroneous) assumptions, Islamic fundamentalism derives fromglobalization, not from a clash of civilizations or religions.Roy claims that both liberalism and fundamentalism arise from globalizationand deterritorialization (i.e., the spread of Muslims and Islam beyondthe traditional Muslim world). He views neo-fundamentalists, Islamists,born-again Muslims, and radical violent groups as bit players in Islam’s continuingefforts to come to terms with western values. For example, Islamicmovements in Europe seem to be fundamentalist on the surface; but uponcloser examination, they display western values (e.g., individualization, selfrealization,spirituality, and the weakening of traditional ties and sources ofauthority). With one-third of all Muslims living outside Muslim-majoritylands, Roy believes that modern manifestations of Islam in the West (e.g.,radicalism, neo-fundamentalism, Sufism, nationalism, re-Islamization, neo-Islamic brotherhoods, and anti-westernism) evolve from globalizationinstead of a desire to return to orthodox religious practices or the allegedly“pure” Islam of an earlier time. He tells us that Islam is no longer only thetraditional faith of the Salaf (i.e., the three first and most pious generationsof Muslims), but also a mixture of modern sociological and cultural – evenwestern – elements, regardless of what modern-day Salafis claim ...
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Varon, Ari. "Islam, the State, and the Law in Europe." Journal of Law, Religion and State 2, no. 1 (2013): 41–68. http://dx.doi.org/10.1163/22124810-00201003.
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The article presents the intricacies of an intra-Islamic debate within Europe today discussing multiple Islamic perspectives of religion, the state and the law. Analyzing the ideas of four contemporary European Muslim intellectuals the article reveals variations on how Muslims in Europe view the concept of secularism, the role of the state and the guidelines of Islamic religious practice. Through a comparative discourse analysis the article identities four distinct Islamic discourses that are compared and contrasted with each other and juxtaposed with European theory about religion, the state and the law. As Muslims in Europe gradually overcome social cleavages and ethnic differences they at times challenge the secular nature and religious neutrality of Europe’s religious, cultural and humanist inheritance. Understanding the distinctions between the Islamic discourses elaborates the trends and ramifications the political mobilization Muslims living in Europe might have on the status quo definitions of European society; some Islamic discourses represent a direct confrontation to the construct secular identity; others suggest full integration into European society. All four are present in Europe today. Recognizing the differences between the Islamic discourses can rearrange the principles in which Europe perceives Islam while enlightening the politically sensitive and complex subject relating to the formation of an Islamic European identity.
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Larsson, Göran. "The Fear of Small Numbers: Eurabia Literature and Censuses on Religious Belonging." Journal of Muslims in Europe 1, no. 2 (2012): 142–65. http://dx.doi.org/10.1163/22117954-12341237.
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Abstract The aim of this article is to analyse and compare the census statistics on Muslims in Europe provided by the Yearbook of Muslims in Europe with anti-Muslim estimates of the possible numbers of Muslims in Europe in order to give a comprehensive picture of how many individuals actually identify themselves as Muslims. Contrary to popular figures estimating that there are approximately forty to fifty million Muslims living in Europe (including Russia, but leaving out Turkey) the official census data provided by nineteen countries in the Yearbook gives a figure closer to five million. The findings in my article are based on the available censuses from 2000 until today (that is, summer 2012), and the results give a presentation of census statistics on individuals who identify themselves as Muslims in Europe. The results from the Yearbook of Muslims in Europe are critically discussed and related to estimates and popular assumptions about the number of Muslims in Europe that circulate in the media, especially among anti-Muslim writers who adhere to the so-called Eurabia theory. In conclusion it is clear that there is a large gap between popular anti-Muslim estimates of the number of Muslims and the figures presented in official census data. It is argued that this gap may have a negative impact on how Islam and Muslims are framed, discussed and debated in Europe today.
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Mohiuddin, Asif. "Europe, Islam and Media Representations of Muslims." Journal of Intercultural Studies 42, no. 2 (March 4, 2021): 270–72. http://dx.doi.org/10.1080/07256868.2021.1886060.
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Hazyr-Ogly, T. ""Euroslam" - is it ridda or time consuming?" Ukrainian Religious Studies, no. 37 (December 6, 2005): 22–39. http://dx.doi.org/10.32420/2006.37.1701.
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Islam is now professed by the population of many countries in the Middle East, Asia, Africa, Europe. According to the World Islamic League, as of 2004, there were 1.2 billion Islamic followers in different countries (around 120 countries). In 35 countries, Muslims now make up 95-99 percent of the population, in 17 countries Islam is the state religion, and in 25 states, Muslims are an influential minority. Muslim communities are overwhelmed in Asia and North Africa. But they are also present in Europe, the US and Japan. According to statistics from the European Monitoring Center and Xenophobia (EUMC), Islam is the only religious religion in the world over the past 100 years, from 13 to 19.5 percent.
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Blumi, Isa. "Contemporary Islam." American Journal of Islam and Society 25, no. 1 (January 1, 2008): 129–31. http://dx.doi.org/10.35632/ajis.v25i1.1500.
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At a time when careless opportunism blurs the line separating the hatespeech, race-baiting, and xenophobia that we condemn and the misleadingexpedience of “tolerating” others, the need to change how Muslims engagethe hatred facing them has become most apparent. Threatened by Frenchpoliticians with state-enforced settlement camps and neoconservative socialengineering schemes that erect 10-meter highwalls in theWestBank, BelAir,and Baghdad, it is critical that Muslims demonstrate the ability to resist theirwholesale criminalization with dignity and passion. Unfortunately, the overwhelmingmajority of those who publicly “stand-up” for “reason” are non-Muslim, western-based academics speaking for “Islam” as a non-westernphenomenon that nevertheless “needs to be tolerated.”When “Muslims” are given the rare chance of having a forum throughwhich to communicate, the message has more often confirmed the reductionistassumptions of xenophobic racists advocating their legal exclusionfrom “Christian” Europe. How often has it been noted that those Muslimsmost frequently given access to the mainstream media are the fanatical andpatently violent characters depicted in media stereotypes who actually haveno right to “speak” for Islam in the first place?Contemporary Islam: Dynamic, Not Static challenges these prevailingcurrents in scholarship by actually engaging the audience in a fashion thatdoes not concede Islam’s centrality to a larger human experience ...
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Elbasani, Arolda. "Islam and Democracy at the Fringes of Europe: The Role of Useful Historical Legacies." Politics and Religion 8, no. 2 (January 26, 2015): 334–57. http://dx.doi.org/10.1017/s1755048315000012.
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AbstractThis article analyzes how the Muslim majority has engaged with, and contributed to parallel processes of democratization and European integration in post-Communist Albania. The assessment of Muslims' choices focuses on the Central organization, the Albanian Muslim Community, which is recognized by the state as the only authority in charge of all the administrative and spiritual issues pertinent to the community of Sunni believers, and serves as the main hub of respective religious activities in the country. The analysis of democratization, and Muslims' respective choices, are divided into two different periods, namely democratic transition (1990–1998) and democratic consolidation (1998–2013), each facing democratizing actors, including Muslim groups, with different challenges and issues. We argue that the existence of a useful pool of arguments from the past, the so-called Albanian tradition, has enabled Muslims to contravene controversial foreign influences and recast Islam in line with the democratic and European ideals of the Albanian post-communist polity. This set of historical legacies and arguments explain Muslims' similar positioning toward democracy throughout different stages marked by different institutional restrictions and state policies.
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Gilliat-Ray, Sophie. "Muslim Europe or Euro-Islam." American Journal of Islam and Society 20, no. 2 (April 1, 2003): 130–32. http://dx.doi.org/10.35632/ajis.v20i2.1865.
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The chapters comprising this volume arise out of a conference held in 1998:"Islam and the Changing fdentity of Europe." The conference organizers,frustrated with what they regarded as the insular nature of European andMiddle Eastern area studies research, wanted to examine Islamic identityand citizenship from a broader interdisciplinary perspective. This volumetherefore brings together specialist contributors from the social sciences,political science, Middle Eastern studies, and international relations, toname just some of the disciplines represented.The editors set the scene by exploring changing realities and perceptions of identity within Europe. They note that in some places, the fact ofreligious and ethnic diversity has yet to be fully acknowledged and accommodatedas part of a European identity that, historically, was forged largelyin opposition to ''the other" - especially the Muslim "other." As a consequence,Muslim populations in Europe find themselves part of, and to someextent a cause of, a complex process of European identity deconstructionand reconstruction from above and below. The presence of Islam withinEurope's borders is forcing a reexamination of what it means to beEuropean, and raising profound and challenging questions about issues ofcitizenship, participation in civil society, political recognition, inclusion,and exclusion.Each contributor approaches the discussion with a common desire toavoid reductionism, essentialism, and a view of Muslims as members ofhomogeneous monolithic communities. Indeed, the diversity within Muslimcommunities is seen as part of an important dynamic that will help to forgewhat Bassam Tibi calls "Euro-f slam," a form of Islam that is acceptable(without compromises) to both Muslim migrants (and converts) and secularEuropean societies. Just as there are forms of Islam - each absolutely"authentic" - that are distinctive in Africa, Malaysia, or the ArabianPeninsula, Tibi calls for developing a form of Islam that is adjusted toEuropean society and the values of individual human rights and liberaldemocracy ...
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Mentzel, Peter. "Conclusion:Millets, States, and National Identities." Nationalities Papers 28, no. 1 (March 2000): 199–204. http://dx.doi.org/10.1080/00905990050002515.
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The previous essays have presented a (frequently tragic) history of the Muslims of Southeastern Europe. The development of national identities among the Muslim populations has been an important chapter in this story. A recurring theme in the different case studies presented in this special issue is that the ways in which the Balkan Muslim population perceived itself did not always match the perception of the Christian population, especially the nationalists. Likewise, while the non-Muslim population often considered all Muslims to be an undifferentiated mass (usually referred to as “Turks”), the Muslims themselves often had highly nuanced and complex self-perception. While this self-identification included Islam as an important component, Islam was by no means the only, or even most important, aspect of identity.
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Sachedina, Abdulaziz. "Symposium on Muslims in Europe." American Journal of Islam and Society 9, no. 2 (July 1, 1992): 273–75. http://dx.doi.org/10.35632/ajis.v9i2.2564.
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The question of a Muslim minority in the Western context has become animportant one in view of some h-and-hysteria literatu~th at continues to depictthis minority as a threat to Western liberal values and sociopolitical systems.The conference papers were structured around a basic theme of “Muslims, Islam,and Diaspora,” which reveals the difficulty of European scholars as well asgovernment officials in accurately conceptualizing the Muslim experience ofimmigration in the West.To be sure, there is no concept of an eschatological ”promised land” or “holyland” in the Qur’an to suggest “diaspora” - the dispersion of its adherents fromit - even in the remotest sense of the term. The entire earth, according to theQur’an, belongs to God and has been created for humanity to seek its ownadvancement towards the moral and spiritual goals wherever it so chooses, aslong as no injustices are committed against fellow humans beings. The conceptof dZir al hijrah, on the other hand, captures the spirit of Muslim emigrationto the West. It is a journey undertaken to overcome spiritual and moral“homelessness,” a physical transferral to the sphere which holds out the promiseof deviatiog the unfavorable conditions prevalent in one’s awn place of domicile.To this early meaning of emigration (hijrah) of a person from a particular placeor set of surroundings to seek protection is added emigration for the sake ofeconomic advantage, either temporanly or permanently, somewhere else. In otherwords, for Muslims this sphere of emigration is not what Europe wants toperceive, namely, a “diaspora” that would make them endeavor to return fromthe “diaspora” to their “holy land” located somewhere in Arabia.Apart from this lack of conceptual clarity in categorizing the Muslims’perception of their spatial relationship in the West, European scholars andadministrators are faced with another difficulty. This was discussed by ReinhardSchulze following his paper on ”International Organization and Muslims inEurope.” Schulze pointed out the inadequacy with which Europe defines the word“religion” and then imposes it on Islam, expecting to discover a central Islamic“church” headed by a Muslim “bishop” with whom the government can establishadministrative relations. Even more difficult for homogenous European nationslike France, where the majority is Catholic, is to recognize the existence of other“religions“ besides Christianity for administrative purposes. This difficulty isself-created, because such recognition entails empowering the followers of other ...
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Davids, Nuraan. "Islam and Multiculturalism in Europe." American Journal of Islamic Social Sciences 32, no. 2 (April 1, 2016): 31–50. http://dx.doi.org/10.35632/ajiss.v32i2.263.
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Events such as New York’s 9/11, London’s 7/7, and Paris’ Charlie Hebdohave played dramatic roles in redirecting the focus of multiculturalism in liberal European democracies. Against a backdrop of the “failure of multiculturalism” or “multiculturalism in crisis,” liberal democracies continue to struggle and stumble in their efforts to accommodate minority groups, while simultaneously trying to sustain the primary good of the majority. One stumble appears to be the effort to “emancipate” and “democratize” Muslim women by regulating their dress code. In return, liberal democracies are accused of seeking to expunge their multicultural baggage by pursuing a particular orientation of integrationism, one that disregards selfunderstandings of religious and cultural particularities. By focusing upon this issue, this article explores why multiculturalism in Europe might be perceived as failing in its response to Muslims and Islam. In weighing the increasing levels of fear and insecurity among majority groups within a context of growing social marginalization among minority groups, I argue for a reinvocation of multiculturalism as a dialectical encounter. Such an encounter, based on mutual trust and respect, will lead to the equal citizenship necessary to counter the simmering alienation and skepticism that always threaten to undermine any notion of peaceful co-existence between majority and minority groups.
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Davids, Nuraan. "Islam and Multiculturalism in Europe." American Journal of Islam and Society 32, no. 2 (April 1, 2015): 31–50. http://dx.doi.org/10.35632/ajis.v32i2.263.
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Events such as New York’s 9/11, London’s 7/7, and Paris’ Charlie Hebdohave played dramatic roles in redirecting the focus of multiculturalism in liberal European democracies. Against a backdrop of the “failure of multiculturalism” or “multiculturalism in crisis,” liberal democracies continue to struggle and stumble in their efforts to accommodate minority groups, while simultaneously trying to sustain the primary good of the majority. One stumble appears to be the effort to “emancipate” and “democratize” Muslim women by regulating their dress code. In return, liberal democracies are accused of seeking to expunge their multicultural baggage by pursuing a particular orientation of integrationism, one that disregards selfunderstandings of religious and cultural particularities. By focusing upon this issue, this article explores why multiculturalism in Europe might be perceived as failing in its response to Muslims and Islam. In weighing the increasing levels of fear and insecurity among majority groups within a context of growing social marginalization among minority groups, I argue for a reinvocation of multiculturalism as a dialectical encounter. Such an encounter, based on mutual trust and respect, will lead to the equal citizenship necessary to counter the simmering alienation and skepticism that always threaten to undermine any notion of peaceful co-existence between majority and minority groups.
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Malik, Iftikhar. "Islam, the West, and Ethnonationalism." American Journal of Islam and Society 9, no. 1 (April 1, 1992): 51–68. http://dx.doi.org/10.35632/ajis.v9i1.2592.
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Western analysis, due to its dangerous oversimplification of Islam and othermatters in the Muslim world, has traditionally seen the appearance of anyindigenous movement calling for change and improvement in the name of Islamas a major threat. Muslims continue to be viewed in the stereotypical perspectiveof the “us-against-them” syndrome, a practice which prevents a propercomprehension of the dynamics and dilemmas faced by Muslims in thepostcolonial era. The Western media and, to some extent, academia thrive onsuch themes as minority rights, nuclear proliferation, human rights, anddemocracy, which they use as barometers. Based on the data which they collect,they then pass sweeping decrees about Muslim countries. Internal diversity andconflict receive a great deal of attention, whereas human achievements andcivilizational artifacts are considered as “foreign” to the Muslim ethos. Islamas a religion is reduced to so-called “fundamentalism” and a mere puritanicaland/or coercive theological orthodoxy. Moreover, no distinction is made betweenIslam as a religion and Muslim cultures and societies, nor between Muslimaspirations for unity and the realities of national and ethnic differentiation. Theresult is a Western view which both distorts and demonizes a large part of theMuslim world.As if this were not enough, Muslims in the post-Cold War era are now beingpresented and “imagined” as the next enemy. Among the factors responsible forthis are a) the multiple nature of the Muslim world, given its geostrategic locationright next to Europe; b) Islam as the second major religion in the West; and c)the assertion of a new generation of Muslim expatriate communities at a time ...
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Friedman, Francine. "The Muslim Slavs of Bosnia and Herzegovina (with Reference to the Sandžak of Novi Pazar): Islam as National Identity." Nationalities Papers 28, no. 1 (March 2000): 165–80. http://dx.doi.org/10.1080/00905990050002498.
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The Bosnian Muslims have only fairly recently become internationally identified as a national group. As a matter of fact, Bosnia and Herzegovina itself has had until lately a low recognition value to most people not living in southeastern Europe. Indeed, to many it has become a shock to discover that a fairly large group of Muslims resides in the middle of Europe, not to mention that they have become the object of ethnonationalistic violence at the end of the twentieth century. A further seeming incongruity in the international arena is the claim by many Bosnian Muslims that they should not be confused with Muslims of the Arab-speaking world, since Bosnian Muslims are indigenous Serbo-Croatian-speaking (now Bosnian-speaking) Slavic people, just like the Serbs or Croats who have committed the recent acts of violence against them in the name of ethnic purity. The Bosnian Muslim claim that the designation “Muslim” is more a national than a religious identification is confusing to the world at large. This article will trace the formation of the Bosnian Muslim national identification and set forth the issues faced by the Bosnian Muslims in their attempts to claim and defend it.
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Mousa Ghanim, Fawziya. "The Moor as a Muslim in William Shakespeare’s Othello." European Journal of Social Science Education and Research 5, no. 1 (April 1, 2018): 150–56. http://dx.doi.org/10.2478/ejser-2018-0016.
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Abstract The portrait of Muslim and Islam had an effective impact on the Elizabethan stage. It was dramatized paradoxically at the stage. Mostly , Muslims (Turk, Moors, Arabs and Persian) were represented as outsiders, infidels, lustful, violent people and barbarian. At the same time, they were regarded as a great threat to Europe, particularly after the expanses of Ottoman empire. The alliance of Queen Elizabeth with the Ottoman Empire represented by its Sultan Murad 11 had opened a new era of communication, policies and cultural exchange. The Elizabethan playwrights ' writings and imagination were influenced by the tales and stories that narrated about Muslims and their actions. The stories were narrated by captives, travelers politician and traders. In addition, the Elizabethan people kept the Medieval distorted image towards Muslims' characterization . William Shakespeare(1564-1616) portrayed a controversial image of a Muslim who converted to Christianity in his famous play Othello. The study aims at analyzing the Moor's character as a Muslim and his paradoxical action throughout William Shakespeare's Othello. The paper is divided into three sections; the first one is a brief introduction. It is concentrated on the western perspective of Islam, Prophet Muhammad and the eastern people, the second section deals with the Muslim's visage on Elizabethan stage, the third section discusses the contradicting and paradoxical Islam-Christian image of Othello. The Conclusion sums up to the findings of the paper.
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Malik, Anas. "Transnational Political Islam." American Journal of Islam and Society 22, no. 2 (April 1, 2005): 105–8. http://dx.doi.org/10.35632/ajis.v22i2.1712.
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Amid the escalating conflicts and polarizations separating “Muslim” from“Westerner,” the book under review is a helpful contribution to the academicand policy literature. Prominent anti-immigrant right-wing movements,such as those led by Pim Fortyn (the Netherlands) and Jean-Marie Le Pen(France), have seen their perspectives enter and influence mainstream politics.Recently, Dutch movie director Theo van Gogh was murdered by aMuslim on the grounds that he had demeaned Islam. Demonstrations againstthe brutal murder and attacks on Muslim institutions followed. The alreadyoverheatedclimate of antagonism has risen by several degrees. These developmentsare echoed in other clashes in Europe revolving around identitypolitics, such as the hijab issue in France.Western states are coping with the dual demands posed by integrationand police work: seeking to integrate Muslims into European and Americansocieties while simultaneously pursuing terrorist cells and networks. AzzaKaram’s edited volume considers such questions as the relationshipbetween political Islam and violence, distinguishing extremism from moderateIslam (often presumed to be “mainstream” Islam), and how Muslimsin the West relate to these. Karam’s volume includes articles coveringFrance, Germany, Sweden, the Netherlands (all described as non-Englishspeaking countries with less English scholarly literature on these topics) ...
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El‐Manssoury, F. "Muslims in Europe: the lost tribe of Islam?" Institute of Muslim Minority Affairs. Journal 10, no. 1 (January 1989): 63–84. http://dx.doi.org/10.1080/02666958908716102.
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Cinalli, Manlio, and Marco Giugni. "Public discourses about Muslims and Islam in Europe." Ethnicities 13, no. 2 (March 25, 2013): 131–46. http://dx.doi.org/10.1177/1468796812470897.
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Wildan, Muhammad. "PERKEMBANGAN ISLAM DI TENGAH FENOMENA ISLAMOFOBIA DI JERMAN." TEMALI : Jurnal Pembangunan Sosial 2, no. 2 (July 3, 2019): 244–71. http://dx.doi.org/10.15575/jt.v2i2.4694.
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Although Islam in Europe is not a new phenomenon, Muslims in Germany are still quite remarkable to study. The dynamic of Muslims both internally and externally is the most interesting thing. Internally, Muslims in Germany who are coming from many different ethnics and races in Asia and Africa is a such a big challenge for Muslims to unite and integrate. Externally, Islam which is historically not a “homegrown” religion in Europe is facing such a big challenge to adjust to such a “new” circumstances. Judeo-Christian has long been the cultural tradition of Germans and Europeans in general. The influx of a number of Muslims from some conflict areas in the Middle East and Africa recently adds another notable phenomenon. This article is trying to portray the development of Islam and Muslims in Germany and the way how they mingle with German counterparts along with the growing of islamophobia in the country. Eventually, this article will also observe some resistance of Muslims in the form of radicalism in the country and their efforts to integrate into Western society.
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Jouili, Jeanette S. "Islam and Culture: Dis/junctures in a Modern Conceptual Terrain." Comparative Studies in Society and History 61, no. 1 (December 28, 2018): 207–37. http://dx.doi.org/10.1017/s0010417518000543.
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AbstractOver the last decades, Europe debates on Islam have been framed increasingly through the lens of cultural difference. In this discursive climate, culture constitutes a crucial terrain of investment for European Muslims in their struggle for inclusion and recognition. Based on two different ethnographic research projects among European Muslims, this essay examines two distinct types of culture discourses. One employs an Islam-versus-culture trope that serves to disconnect Islam from certain patriarchal practices perceived to exist within Muslim communities. The other discourse defends the intrinsic and symbiotic link between Islam and culture, especially in order to elevate the place of artistic practices within Muslim communities. To make sense of these seeming contradictions, I explore the multivalent meanings contained in my interlocutors’ uses of the culture concept by tracing the respective genealogies of these meanings. This includes an investigation of culture's conceptual histories, formulated successively by Enlightenment thinkers, Romanticists, and early anthropologists, as well as by Islamic reformers and their more recent successors. My investigation into these conceptual histories exposes broader concerns about individual freedom and agency on the part of cultural theorists, which have furthermore enabled various claims about modernity and backwardness. While European Muslims creatively integrate various articulations of the culture concept into their world-making projects, I argue that the ontological assumptions underpinning the culture concept continue to haunt and render precarious efforts to demonstrate Muslim belonging to Europe via culture.
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Hellyer, H. A. "When the ‘Other’ becomes ‘Us’: the future of Muslims and Islam in Europe." Comparative Islamic Studies 2, no. 1 (March 18, 2008): 67–78. http://dx.doi.org/10.1558/cis.v2i1.67.
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Whether one regards it positively or negatively, it is clear that the Muslim presence and the space that Islam is currently negotiating in the European public sphere are having significant impacts on the way that Europe thinks of itself: both as a continent and in member states. What does this mean for European societies, when the “Them” becomes “Us”? What sort of diversity are European societies prepared to accept already, and what is contentious? Are Muslims required to “reform” in order to fit within the parameters of European societies, or is this unnecessary? How should Muslims be represented in Europe, and what forms of representation can European societies manage within their pre-existing political systems?
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Deny Irawan, Mohammad. "ISLAM WASATIYYAH: REFLEKSI ANTARA ISLAM MODERN DAN UPAYA MODERASI ISLAM." TAJDID: Jurnal Ilmu Ushuluddin 16, no. 2 (January 20, 2018): 111–28. http://dx.doi.org/10.30631/tjd.v16i2.57.
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Diskursus tentang Islam moderat di dunia akademik mulai mencuat ke permukaan. bagaimana tidak? ketegangan yang muncul di Timur tengah, stagnanisasi perkembangan islam di Afrika hingga islamophobia di Eropa sangat berperan penting dalam kemunculan wacana islam moderat yang ditawarkan muslim di Indonesia. Islam di Indonesia memang memiliki kecendrungan berbeda dibandingan komunitas muslim di beberapa negara. Azyumardi Azra dalam sesi perkuliahan berulang kali mengungkapkan pentingnya pengembangan corak muslim yang diperagakan di Indonesia. Sebagai negara dengan mayoritas muslim terbesar di dunia, Indonesia juga memeragakan peranan penting dalam membuat citra Islam sedikit bergeser dari setnimen keekrasan berujung kekerasan ke Islam yang memiliki cara pandang cinta damai namun tetap berada dalam bingkai Islam.
Discourse on moderate Islam in the academic world began to stick to the surface. How come? the emerging tensions in the Middle East, the stagnantization of the development of Islam in Africa to Islamophobia in Europe play an important role in the emergence of moderate Islamic discourse offered by Muslims in Indonesia. Islam in Indonesia does have a different tendency than the Muslim community in some countries. Azyumardi Azra in a lecture session repeatedly expressed the importance of developing a modeled musical style in Indonesia. As a country with the largest Muslim majority in the world, Indonesia also demonstrates an important role in making the image of Islam slightly shifted from a set of sentiments of violence-endowed violence to Islam that has a peaceful love outlook but remains within the framework of Islam.
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Suyono, Yusuf. "MENYOAL KESENJANGAN ANTARA DAS SOLLEN ISLAM DENGAN DAS SEIN PRAKSIS KEHIDUPAN KAUM MUSLIMIN." Jurnal THEOLOGIA 25, no. 1 (March 2, 2016): 65–98. http://dx.doi.org/10.21580/teo.2014.25.1.338.
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Abstract:This paper embarks from the question why the valuable Islamic ethics cannot be ethos grounded in the nation-state Muslim majority country-including in Indonesia? Phenomena such as the majlis taklim, majlis dhikr, interest pilgrimage exceeds the quota, the Islamic banking activity is equally excited, is real. However, it is not enough. Muslims should master the science, economics, and the strategic role of national politics. Islamic ethics is Dassollen, the Muslims condition is DasSein. ProphetMuḥammad has abled to unite Das sein andDassollenin his life, because Islam hasbecomehis bloodso that he is a mirror and store front of Islampar excellence. Muslims, as his follower, not been able todo like him. Al-Amir ArsalanSyākib, Muḥammad ‘Abduh, MohammadIqbal, Muḥammadal-Ghazālī, Ḥassan Ḥanafihavetried to formulatehow tobridge the gapbetween Das sollenandDasSein forMuslims. Theyhave adeep concern about thewide gapbetweenDasSeinpraxis in life of Muslims with DassollenIslamicteachings in slogan ya’lu walā yu’la ‘alaih. Whileatthe same timetheyseehowthe berufethos of Calvinismcouldencouragethe ethos ofmoderncapitalismto its adherentsin Western Europe, a Zen Buddhistethoscouldpushthe Japaneseintothe Asiantigers, andspirit Confucius encouragethe Korean peopleintothe Asiandragon. Abstrak:Tulisan ini berangkat dari pertanyaan mengapa etika Islam yang adiluhung itu tidak bisa membumi menjadi etos bangsa di negara-negara yang mayoritas penduduknya Muslim–termasuk di Indonesia. Fenomena seperti majlis taklim, majlis zikir, minat menunaikan ibadah haji melebihi kuota, aktivitas perbankan syariah tak kalah bersemangat, adalah nyata. Namun, itu tidak cukup. Umat Islam seharusnya lebih dari itu dalam penguasaan ilmu pengetahuan, ekonomi, dan peran strategis politik kebangsaan. Etika Islam itulah Das Sollen, keadaan kaum Muslimin itulah Das Sein. Muhammad Rasulullah telah mampu menyatukan Das Sein dan Das Sollen dalam hidupnya. Hal itu dikarenakan Islam telah menjadi darahnya sehingga beliau adalah cermin dan etalase Islam par excellence. Kaum Muslimin, sebagai pengikutnya, belum mampu berbuat seperti uswah mereka itu. Al-Amir Syakib Arsalan, Muhammad Abduh, Mohammad Iqbal, Muhammad al-Ghazali, Hassan Hanafi telah berusaha menformulasikan bagaimana menjembatani jurang pemisah antara Das Sollen dan Das Sein kaum Muslimin itu. Semuanya itu karena didorong oleh keprihatinan melihat betapa dalam dan menganganya jurang antara Das Sein praksis kehidupan Umat Islam dengan Das Sollen ajaran Islam yang ya’lu wa lā yu’lā ‘alaih itu. Sementara di saat yang bersamaan mereka melihat betapa etos beruf Calvinisme bisa mendorong etos Kapitalis¬me modern bagi pemeluknya di Eropa Barat, etos Buddha Zen bisa mendorong bangsa Jepang menjadi macan Asia, dan spirit Konfucian (Kong Hu Cu) mendorong bangsa Korea menjadi dragon Asia. Keywords:filsafat Islam, dialektika sirkular, etika Islam, filsafat Iqra’, Das Sollen, dan Das Sein.
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Pędziwiatr, Konrad. "How Progressive is “Progressive Islam”? The Limits of the Religious Individualization of the European Muslim Elites." Social Compass 58, no. 2 (June 2011): 214–22. http://dx.doi.org/10.1177/0037768611402615.
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The studies on the individualization processes within European Muslim populations advance two opposing theses. While some argue that religious individualization and the related fragmentation of religious authority are leading to the “liberalization and modernization of Islam” and the emergence of a “progressive Islam” in Europe, others claim that in spite of individualization and the diversification of authority structures, the current situation is characterized by a relative stability of Islamic dogmas and definitely not by a liberalization of Islam. The careful observation of processes within the Muslim communities in Europe seems to suggest that both theses are actually to some extent valid. The author contributes to this debate by shedding light on the views of the new Muslim elites on apostasy and on women marrying outside the Muslim community. His contribution shows that in spite of the strong individualist component to the religious experience of Muslims in Europe, the various dimensions of this experience do not necessarily have to be individuating.
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Pasamonik, Barbara. "Kultura i ekonomia w procesie integracji muzułmanów europejskich." Kultura i Społeczeństwo 54, no. 3 (August 20, 2010): 151–74. http://dx.doi.org/10.35757/kis.2010.54.3.8.
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The clash between the West and Islam in Western Europe has a double character: religious and sexual. A new World Value Survey shows that we differ extremely in attitudes toward gender equality and sexual liberalization. The sexual clash of civilizations appears not only inside the societies receiving immigrants but also within the immigrant societies and through immigrants’ children. The West and Islam are not monolithic opposite sides of conflict — Europeans and Muslims express a wide spectrum of attitudes on moral issues. Europeans and Muslims want democracy, but the Muslims want sharia as a source of legislation too. The clash of cultures in Europe is provoked by economic recession. The clash of values between the second and the third immigrant generations, and between man and woman is especially pronounced in French Muslim suburbs. Unemployed fathers have lost their position to “older brothers”, who imposed the specific “macho-culture” oppressive to young women, which are perceived to be too liberal.
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Berger, Maurits S. "The Third Wave: Islamization of Europe, or Europanization of Islam?" Journal of Muslims in Europe 2, no. 2 (2013): 115–36. http://dx.doi.org/10.1163/22117954-12341260.
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Abstract To understand the concerns and issues related to Muslims and Islam in Europe, this article makes use of a framework that qualifies ‘Islam’ as two manifestations of ‘physical’ and ‘virtual’ Islam and ‘Europe’ as two discourses defined as the political-legal and cultural-religious discourse. The resulting matrix of these four dimensions will be applied to several of the main issues of the interaction between Islam and Europe: the numerical presence of Muslims, their visibility, the legacy of centuries of European-Islamic interaction, and the (in)compatibility of Islamic and European values. Based on these examples, the author observes that the European concerns regarding ‘Islam’ mostly relate to virtual Islam and are dominated by cultural-religious discourse. The author therefore questions the often-heard two-choice question between ‘Europanization of Islam’ or ‘Islamization of Europe’, arguing that the real choice to be made in Europe is whether it will adhere to its political-legal values, such as liberalism, equalit and human rights, or will prefer its cultural-religious values.
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Labidi, Imed Ben. "Hollywood’s Bad Muslims: Misrepresentations and the Channeling of Racial Violence." Journal of Religion and Popular Culture 33, no. 3 (November 1, 2021): 126–37. http://dx.doi.org/10.3138/jrpc.2020-0068.
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The cinemas of Arab and Muslim societies encompass a substantial number of film genres produced locally or in the diaspora. Arab and Muslim filmmakers experiment with different cinematic narratives, styles, and hybrid forms: auteur, documentary, diasporic, migrant, Third Cinema, and transnational productions. Their richness, diverse thematic foci, creative stylistic characteristics, and ability to reach global audiences recently motivated film scholars and other academics in Europe and the United States to consider designating a category called “Muslim Cinema” and defining its contours. The influence of these rich cinemas in contesting Hollywood’s demonization of Muslims, the conflation of Arabs, Muslims, and Islam, and the proliferation of anti-Muslim racism in Western discourse, however, remains very limited. Therefore, this article argues that the idea of such a category, if one were to be created, should explore venues to address Hollywood’s evolving forms of racializing Muslims and their relationship with the current institutionalization of anti-Muslim racism in the United States. Through a brief survey of Hollywood’s contemporary productions about Muslims, this article analyzes the impact of moving images on representation, particularly the fossilized characterization of Muslims as evil, and identifies three areas in American cinema and political discourse that could belong to this category: the first is Hollywood’s uninterrupted flow of making essentializing and essentialized narratives that conflate Arabs, Muslims, and Islam, and normalizes violence against them; the second deals with the transition from Islamophobia to anti-Muslim racism and explains its sanctioning by the US government; the third addresses the morphing of Islam into a race.
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Hunt, Sylvia J. "Muslim Communities in the New Europe." American Journal of Islam and Society 15, no. 2 (July 1, 1998): 129–37. http://dx.doi.org/10.35632/ajis.v15i2.2186.
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Although Muslim Communities in the New Europe is long and complex, it isnot obscure, and each of its sixteen chapters can be read as a separate entity. The contributors are seventeen academics from universities in various countries ofEastern and Western Europe, as well as the three editors who are based at threeEnglish universities. A short preface is followed by the first chapter, which isalso the first part of the book, appropriately titled “Themes and Puzzles.” Theremaining chapters examine selected countries individually in Eastern andWestem Europe in parts I1 and 111, respectively. Each chapter has helpful andclear endnotes, and a useful index is also included. Tables analyzing the Muslimpopulations in East European countries are given in chapter 2 and those ofBelgium and The Netherlands in chapter 10.In the Preface, the book is described as the “final outcome of a three-year project”to “produce a coherent comparative overview of. . . the role and positionof these Muslim communities.” The material was gathered from two internationalconferences on the subject and from researchers throughout Europe.Professor Gerd NoMeman modestly states: “This volume cannot claim to becomprehensive, but. . . it is hoped that it may contribute to a better understandingof the trends and dynamics involved, and provide the basis for further work.”Chapter 1 outlines the events leadiig up to the present general situation in thenew Europe. The continent is divided into (1) Eastern Europe, where, after thecollapse of Communism at the end of the 1980s. strong nationalist and religiousfeelings erupted; and (2) Western Europe, which, during a long economic recession,absorbed a sudden large influx of migrants from African and Asian countriessuffering serious political and economic upheaval.In parts I1 and 111 the contributors seek to answer a wide range of importantquestions concerning the relationship between Muslims and non-Muslims inEurope generally and between Muslims and non-Muslim governments in particular.How significant is the influence of history, the current economy, the originsof the Muslims and the level of their adherence to Islam, local and centralgovernment policies, local customs, international relations, public opinion, andso on? How does the reaction of the younger generation of Muslims to their situationcompare with that of their parents? Throughout the studies of the selectedcountries, the fear of the perceived loss of security and identity seems to beat the root of action and reaction by both Muslims and non-Muslims. How farcan the minority and majority societies adapt to each other without either sidelosing its identity and security? Possible solutions to the problems of integratingMuslims into non-Muslim societies are suggested by some of the contributors.Chapter 2 examines the links between religion and ethnicity in EasternEurope, where Islam has been “an indigenous presence for centuries.” AlthoughIslam is independent of race, color, and language, “around the fringes of theIslamic world” it is the basis of the identity of certain groups within nationalities,such as the Bosnian Muslims and Bulgarian Pomaks.The contributors then tackle one of the puzzles, that of how to define ethnicity.They descrike the current theories, which put varying emphasis on theobjective elements of kinship, physical appearance, culture, and language, andthe subjective elements, namely, the “feeling of community” and the “representationswhich the group has of itself” (p. 28) ...
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Ibrahim, Zakyi. "Un-Islamic or Non-Muslim." American Journal of Islam and Society 32, no. 2 (April 1, 2015): i—vi. http://dx.doi.org/10.35632/ajis.v32i2.970.
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The reality is that the Islamic State is Islamic. Very Islamic. Yes, it has attractedpsychopaths and adventure seekers, drawn largely from the disaffectedpopulations of the Middle East and Europe. But the religion preachedby its most ardent followers derives from coherent and even learned interpretationsof Islam.”1This editorial analyzes the phenomenon of violent extremism and its identificationand association with Islam by analysts and critics. In my 29:1 editorial“The Stigma of Extremism on Muslims,” I suggested that the violent elementsin Islam are no more than “a fraction of the 7 percent of global Muslim populationconsidered to be ‘politically radicalized,’ including [non-violent] sympathizers”2 and “an inescapable nuisance and … regrettable stigma [to] thelarger Muslim majority.”3 I stand by these points, the iteration of which, in thiscurrent editorial, gains its prime relevance.Here, I argue further that despite the Prophet’s prohibition of labeling otherself-confessed practicing Muslims as “non-Muslims”4 regardless of their actions(i.e., takfīr), extremists nevertheless use it to give themselves the licenseto kill other Muslims, a fact that makes their actions “un-Islamic.” I also maintainthat the peace-loving Muslim majority has the moral right and intellectualprerogative to denounce this violent minority and to get their denunciation appreciatedand deemed supreme.
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Sujadi, S. "Persatuan Pemuda Muslim Se-Eropa: Its Qualified Founders, Progression and Nature." Al-Jami'ah: Journal of Islamic Studies 48, no. 2 (December 18, 2010): 239–80. http://dx.doi.org/10.14421/ajis.2010.482.239-280.
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This article concentrates on the history of Persatuan Pemuda Muslim se-Eropa (PPME, Young Muslims Association in Europe), depicting its founders’qualifications, historical founding, and nature, which has been against practical politics, and restructure and expansion. This association remains the largest Indonesian Islam-oriented Muslim association in Europe. However, there has been little research done on this association, despite its significant contributions to the socio-cultural and religous activities of Indonesian Muslims in Europe, particularly in the Netherlands and Germany. Therefore, this article aims to fill the gap in academic research, dealing with its creation and development up till the present. To deal with this subject, a historical method emphasizing a chronological approach is applied. In addition to historical evidence, oral sources were primarily used due to the scarcity of written documents.
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Dianina, Svetlana Yu, Mona Abdel Malik Khalil, and Vladimir S. Glagolev. "Cultural Islam in Northern Europe." Baltic Region 11, no. 3 (2019): 142–60. http://dx.doi.org/10.5922/2079-8555-2019-3-8.
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In this study, we aim to analyse the position of cultural Islam in Northern European countries. To this end, we examine publications in major print media. Content analysis of relevant publications gives a detailed picture of narratives produced in mass consciousness as a reaction to the presence of Islam at the local and regional level and makes it possible to identify individual trends in the evaluation of such narratives in both scientific and popular analytical literature. The growing secularization of Islamic communities in Northern Europe and changes in the value-driven behavioural algorithms of believers lead both to the polarization of Islam and changes in attitudes to Islam from outside the religion. Studies into the factors affecting the dynamics of this phenomenon have both theoretical and practical significance since they help to evaluate the most promising forms of cooperation within regional collaborations and national programmes for international partnership. The forces promoting the cultural Islam project position it as an antidote for political and radical Islam. At the same time, the main factor preventing the legitimation of cultural Islam across immigrant Moslem groups (or, more precisely, communities, i.e. associations of people originating from countries where Muslims predominate) is the relevant isolatedness of those groups and their commitment to the Ummah. The novelty of research into how Islam and culture interact within those groups is closely associated with the goal of establishing whether cultural Islam is viable as a phenomenon of collective consciousness and whether it meets the following requirements: 1) satisfying the essential need for preserving the tradition and 2) ensuring flexible adaptation to a foreign cultural context. Our analysis of the data obtained has led us to conclude that cultural Islam is gaining ground within immigrant communities and associations. This can be viewed as a practical contribution to studies into the dynamics and mechanisms of adaptation, acculturation, and, perhaps, integration of Muslims and corresponding social groups into the socio-cultural space of Northern European countries.
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ARSHAD, RASYIDAH, SYAIDATUN NAZIRAH ABU ZAHRIN, and NURUL SHAHIRAH ABDUL SAMAD. "THE IMPACT OF SPANISH INQUISITION ON ISLAMIC CIVILIZATION." MALIM: JURNAL PENGAJIAN UMUM ASIA TENGGARA (SEA JOURNAL OF GENERAL STUDIES) 21, no. 1 (November 10, 2020): 199–208. http://dx.doi.org/10.17576/malim-2020-2101-16.
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The Spanish Inquisition was established as an official body blessed by the Roman Catholic Church, because the Catholic rulers Isabella and Ferdinand were determined to rid Spain of any heretics or non-Catholics. The greatest impact of the inquisition was the banishment of Islam from Spain. Spain has been a vibrant civilization for six centuries, serving as the shield of other religions. There was no divine guidance left untouched, or even a small group of believers left. It has resulted in Islam being delayed in Christian Europe for several decades. Even though Muslims have come to Europe in the last two centuries, Islam has been practiced as a personal religion of worship and prayer, but never as a government that has protected and enriched the lives of all religions, as we have seen during the Muslim rule of Andalusia. The aim of this paper is specifically to discuss the policies of the Spanish Inquisition on the Muslims in Andalusia. Muslim policies are discussed in great depth compared to other groups, because they were the majority and most resistant to policies. The analysis of the impact of the Inquisition is important to understand how Islam was eradicated from the Spanish society and later re-emerged as a significant presence in Spain.
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Herdi Sahrasad and Ibnu Rusyd. "Political Islam, European Muslim and Terrorism Issues: A Reflection." Konfrontasi: Jurnal Kultural, Ekonomi dan Perubahan Sosial 8, no. 3 (September 7, 2021): 152–62. http://dx.doi.org/10.33258/konfrontasi2.v8i3.153.
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In the period 2014-2015, the European Union was shaken by the influx of migrants from the Middle East, North Africa, and the Balkans (Eastern Europe) who increasingly flooded the western region of the white continent. In a March 2015 report, UNHCR said the conflicts in Iraq and Syria brought the number of asylum seekers in Western countries in 2014 to the highest level in 22 years. There were an estimated 866,000 asylum seekers in 2014. That number is a 45 percent increase compared to 2013. And, during the 2014-16 refugee crisis from the Middle East and Africa, millions of refugee flows from the Middle East and Africa were rejected. In this regard, Olivier Roy sees that in Europe itself there is a danger of radical Islamism, a Muslim terrorism movement that undermines European peace and undermines Western trust on Muslim communities and political Islam. This paper explains Roy's perspective and Islamic radicalism in Europe which does not benefit the position and image of Muslims in Europe and the West in general.