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Статті в журналах з теми "Islam and Muslims in Europe"
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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.
Повний текст джерелаАнотація:
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.
Повний текст джерелаАнотація:
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.
Повний текст джерелаАнотація:
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.
Повний текст джерелаАнотація:
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.
Повний текст джерелаАнотація:
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.
Повний текст джерелаАнотація:
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.
Повний текст джерелаАнотація:
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.
Дисертації з теми "Islam and Muslims in Europe"
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Neumueller, Caroline. "The 21st century new Muslim generation : converts in Britain and Germany." Thesis, University of Exeter, 2012. http://hdl.handle.net/10871/8406.
Повний текст джерелаАнотація:
The dissertation focuses on the conversion experiences and individual processes of twenty-four native British Muslim converts and fifty-two native German Muslim converts, based on personal interviews and completed questionnaires between 2008 and 2010. It analyses the occurring similarities and differences among British and German Muslim converts, and puts them into relation to basic Islamic requirements of the individual, and in the context of their respective social settings. Accordingly, the primary focus is placed on the changing behavioural norms in the individual process of religious conversion concerning family and mixed-gender relations and the converts’ attitudes towards particularly often sensitive and controversial topics. My empirical research on this phenomenon was guided by many research questions, such as: What has provoked the participants to convert to Islam, and what impact and influence does their conversion have on their (former and primarily) non-Muslim environment? Do Muslim converts tend to distance themselves from their former lifestyles and change their social behavioural patterns, and are the objectives and purposes that they see themselves having in the given society directed to them being: bridge-builders or isolators? The topic of conversion to Islam, particularly within Western non-Muslim societies is a growing research phenomenon. At the same time, there has only been little contribution to the literature that deals with comparative analyses of Muslim converts in different countries. This dissertation is based on the conversion research methods by Wohlrarb-Sahr (1999) and Zebiri (2008), and further concentrates on the acute challenges and personal understandings of Muslim converts regarding cultural, religious, and moral changes, changes in belief and adoption of religious practices as well as social relations. Dissatisfaction with the former faith or given social norms, the appeal of the Muslim tenets, the search for identity and the desire to have a sense of belonging included the participants’ motivation for conversion. Taking the former into consideration enabled the result of providing a personal, lively yet rational insight into the lives of British and German Muslim converts.
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Boyce, Valerie. "Many Voices, Few Listeners: an analysis of the dialogue between Islam and contemporary Europe." Thesis, University of Canterbury. National Centre for Research on Europe, 2009. http://hdl.handle.net/10092/2787.
Повний текст джерелаАнотація:
Enlargement of the European Union (EU) coupled with immigration and rising transnational flows of people has led to increased contact between different cultures, religions, ethnic groups and diverse languages. Historically, the reproduction of ethnic and racial bigotry from generation to generation has marred the European landscape. Cognisant of this, the EU is committed to the development of intercultural competences and the promotion of intercultural dialogue, involving not only public authorities but also civil society. As part of a strategy to build a cohesive integrated ‘social Europe’, the EU launched the 2008 European Year of Intercultural Dialogue (EYID) at Ljubijana in Slovenia on January 8. Beneath the carapace of ‘Unity in Diversity’, the aim of EYID is to promote a better understanding of Europe’s complex cultural environment in an effort to move beyond ‘mere tolerance’. In recent years, however, increasing tensions involving Europe’s Muslim population have been exacerbated by their visible difference, youth riots, terrorism and the current global discourse of “clash”. Considering that Europe’s largest ethnic minority is Muslim, any attempt to foster tolerance through intercultural dialogue could be severely limited by Europe’s ability to sustain a meaningful dialogue with Islam.
Thus, this thesis focuses specifically on dialogue with Islam in contemporary Europe. Its aim is to contribute to the present discussion concerning the perceived need for policy makers and citizens to redefine the space/identity allocated to Europe’s Muslim population. Beginning with a brief history of Muslim immigration to Europe this dissertation then analyses the marginalisation of these immigrants by the development of institutionalised inequalities. Pursuant to this is an examination of the scholarly debate surrounding the phenomenon of a nascent ‘European identity’ and its compatibility, to an equally embryonic ‘Euro-Muslim identity’. Using EYID as a tool, this treatise then examines the themes reflected in academic discourse, which emerged from the EU level debates in relation to the acceptance of Europe’s minorities. As Europe attempts to rethink a broader identity by accepting that immigrants are no longer sojourners but a necessary part of Europe’s future, this thesis asks, how meaningful was the EYID to the discourse between Europe’s Muslims and European leaders, policy makers, and civil society?
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Cohen, Yael R. "THE OBSTACLES TO THE INTEGRATION OF MUSLIMS IN GERMANY AND FRANCE: HOW MUSLIMS AND THE STATES IMPAIR THE SMOOTH TRANSITION FROM IMMIGRANT TO CITIZEN." John Carroll University / OhioLINK, 2011. http://rave.ohiolink.edu/etdc/view?acc_num=jcu1304962476.
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Struss, Karsten. "Euro-Islam or Islam in Europe the role of Muslims and their organizations in Germany, Great Britain and the Netherlands." Thesis, Monterey, California. Naval Postgraduate School, 2011. http://hdl.handle.net/10945/5617.
Повний текст джерелаАнотація:
Approved for public release; distribution is unlimited.Almost twenty million Muslims live in Europe. These Muslims make up diverse ethnic, linguistic, and cultural communities, many of which are struggling to define their role within Europe's secular societies and the role of their religion in this environment. The concept of Euro-Islam is one option to promote a new European form of Islam that helps Muslim citizens and immigrants integrate into Europe's civic and political fabric. This study shows that the concept of Euro-Islam is still under negotiation and diversity across Muslim communities complicates the negotiation process. Conceptions of Euro-Islam vary from a pure embrace of secularism to new forms of Islamism. The acceptance of core European values, such as democracy, tolerance, and pluralism, are essential prerequisites for acceptance of Euro-Islam by Europeans, but many Muslims view their situation as that of exclusion, characterized by low levels of education, high unemployment, and societal discrimination. They face governments that seek to dialogue with Muslims while simultaneously pursuing increasingly assimilative immigration policies. Muslims in Europe have developed organizational networks to represent their opinions and interests as well as to express their identity. On the one hand, these organizations naturally reflect the diversity of the communities they represent. On the other hand, these organizations are all but representative for all Muslims living in Europe. Therefore, their role in the promotion of Euro-Islam is limited. This thesis proposes a rethinking of current immigration policies, intensified discourse among Muslims over Euro-Islam, and open dialogue between Muslims and others, where secularism does not become an excuse for discrimination and integration is distinguished from assimilation. This policy requires Europeans to rethink their own identity and the role they want religion to play in society.
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Kretz, Lauren Ashley. "Integration and Muslim identity in Europe." Thesis, Georgia Institute of Technology, 2010. http://hdl.handle.net/1853/33899.
Повний текст джерелаАнотація:
The portrayal of collective identity of Muslim populations in Europe presents an increasingly important issue within identity politics. While European Muslims represent a diverse population that has experienced longstanding socio-political concerns, they are also increasingly portrayed in light of wider global perceptions of Islam in a post-9/11 era. Consequently, there is growing concern over a confusing of such pre-existing domestic issues and larger international problems of radical fundamentalism and Islamic terrorism. The misrepresentation of European Muslims as linked to such issues in turn often exacerbates domestic problems and contributes to an evolving sense of oppositional Muslim identity in Europe. In light of these concerns over inaccurate depictions of Muslims and their harmful effects, many of which will be expounded upon below, a more critical and deliberate approach is necessary in scholarly assessments of Muslim populations.
This thesis examines the situation of European Muslims amidst such portrayals of commonality and international influence. After discussing some facets of political identities and critiquing other approaches to this issue, the study focuses on the case of Muslims in France. Using the lens of universalism, I examine the context of Muslims in France and evaluate the accuracy of assertions of common identity. After illustrating the diversity of French Muslims, the study then turns to the situation of Muslims in Europe, comparing the French case with those of Great Britain and Germany. Finally, it returns to the recent French national identity debate for concluding remarks. The study demonstrates that, while portrayals of Muslims as a uniform threat to European identity are at present inaccurate and misleading, such assertions also carry potentially harmful effects in stigmatizing Muslims and contributing to oppositional identity formation.
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Samad, A. Yunas, and K. Sen. "Islam in the European Union: Transnationalism, Youth and the War on Terror." OUP Pakistan, 2009. http://hdl.handle.net/10454/3561.
Повний текст джерелаАнотація:
NoThis book is about Muslims in Europe and the "War on Terror"--its causes and consequences for European citizenship and exclusion particularly for young people. The rising tide of hostility towards people of Muslim origin is challenged in this collection from a varied and multi national perspective. The book illustrates that Muslims are as diverse a group as those of any other religion; therefore to place all Muslims into one category is wholly unscientific and discriminatory. It shows that there are historical and ideological reasons for viewing Islam as a static, unchanging and regressive force. The chapters illustrate the diversity of societies with Muslim majority populations and challenge the dominant paradigm of what has become to be known since the War on Terror as "Islamophobia."
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Varon, Ari David. "Islam and Europe : reflections on religion state relations by European Muslim intellectuals." Paris, Institut d'études politiques, 2013. http://spire.sciences-po.fr/hdl:/2441/7o52iohb7k6srk09o02c1ck3i.
Повний текст джерелаАнотація:
Comment les intellectuels musulmans en Europe interprètent-ils les relations entre l’Etat et la religion ? Cette thèse propose une analyse comparative des discours de quatre intellectuels musulmans européens traitant de cette question. Nous étudions conjointement les nombreuses interprétations de l’Islam avec l’essor des relations religion-Etat depuis la paix de Westphalie (1648), ainsi que la coordination entre les communautés musulmanes d’Europe et les institutions étatiques, à travers les réseaux de politiques publiques islamiques relatives à l’Islam dans la sphère publique européenne. Cette recherche compare les discours d’intellectuels musulmans ayant une grande écoute dans la sphère publique Européenne, à savoir Bassam Tibi, Tariq Ramadan, Amr Khaled et Yusuf Qaradawi. Notre analyse compare les discours de ces quatre intellectuels dans un cadre d’analyse multidimensionnel qui comprend quatre catégories. La première est conceptuelle ; la deuxième est institutionnelle; la troisième, l’agenda social; enfin l’action politique et la mobilisation politique prescrite pour les musulmans en Europe. Cette recherche éclaire également l’étude des relations entre Etat et religion à la lumière de l’influence de l’immigration musulmane vers l’Europe et l’installation de Musulmans en tant qu’Européens durant les dernières décennies. Comprendre les perceptions de l’Islam en Europe comme étant influencées par le discours religieux européen tout en influençant celui-ci en retour permettrait de préciser le développement futur des relations entre les religions européennes et les Etats à la fois pour les chercheurs, les acteurs sociaux et les décideurs politiquesHow do Muslims intellectuals in Europe interpret religion state relations? The Ph. D. Dissertation performs a comparative discourse analysis (CDA) of four European Muslim intellectuals as each reflects upon religion state relations. The dissertation studies the multiple interpretations of Islam juxtaposed with the developing religion state relations since the Peace of Westphalia (1648) as well as the coordination between European Muslim communities and state institutions through Islamic policy networks relating to issues of Islam in Europe’s public sphere. The research compares the discourses of for Muslim intellectuals that are prominent in Europe’s public sphere: Bassam Tibi, Tariq Ramadan, Amr Khaled and Yusuf Qaradawi. The CDA compares the four intellectuals in a multi-dimensional framework comprising four categories. First is conceptual; second, institutional surrounding; third, social agenda; fourth, political action and political mobilization prescribed for Muslims in Europe. Studying the discursive presentations of Tibi, Ramadan, Khaled and Qaradawi the research reorganizes the principles of analyzing Islam and Europe opening the possibility of bridging potential obstacles and rigid interpretations of Islam and European identity. The research enlightens the study of religion state relations and the social establishment of Muslim as Europeans over the previous decades. Understanding the perceptions of Islam in Europe as simultaneously influenced by and influencing Europe’s religious discourse could elaborate the future development of European religions state relations for researchers, social organizers and policy makers
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El-Bachouti, Mohammed Hicham. "Individualization of muslim religious practices: contextual creativity of second-generation Moroccans in Spain." Doctoral thesis, Universitat Pompeu Fabra, 2017. http://hdl.handle.net/10803/402893.
Повний текст джерелаАнотація:
Given the limitations posed on some religious practices in secular contexts, a trend of
individualization, or a self-fashioned approach to religious practices, has surfaced in an
emerging debate in literature dealing with the study of Muslim minorities and their practices.
While the term is used for critical arguments, it lacks empirical data, which this research aimed
to contribute to by using in-depth, semi-structured interviews. The study starts by mapping the
basic elements of a “theory of individualization,” and analyzing the literature behind it.
Following it, interviews are conducted and analyzed, by which the study contextualizes
individualization in Europe, taking Spain’s second-generation Moroccans as a case study, to
answer the research question: How do Muslims reconcile their religious duties with their
everyday life in contemporary Spanish society? The literature points to the generational gap in
analyzing individualization, and draws a line to secularization. However, the empirical findings
of this project help us argue that individualization is a product of a process I refer to as
Contextual Creativity. By such, the study poses a theoretical challenge to secularization in
Europe. The limited set of religious options in a context demonstrates that they matter more
than the generational effect. Equally, they do not translate to personal secularization, but an
expression of limitations, rather than liberties. In order to invite our interviewees to share with
us their trajectories’ patterns and modes of individualization, the project invoked two specific
practices: daily prayers and social interactions (school, work, community), as these two stand
as a continuous everyday struggle for the individual trying to accommodate both religious
duties and societal interferences.Dadas las limitaciones que se plantean en algunas prácticas religiosas en contextos seculares, una tendencia de individualización, o una manera individual de abordar sobre las prácticas religiosas, ha salido a la superficie en la literatura que trata sobre el estudio de las minorías musulmanas y sus prácticas. Si bien el término se utiliza para los argumentos críticos, que carecen de datos empíricos, ésta investigación espera poder contribuir a ello a través del uso de entrevistas llevadas a cabo en profundidad. Se inicia el estudio mediante la asignación de los elementos básicos de una "teoría de la individualización", y el análisis de la literatura detrás de ella. A raíz de ésta teoría, se realizan entrevistas y se analizan, y tras estudiarlas se contextualiza la individualización en Europa, usando como marco a marroquíes de segunda generación de España, para entonces responder a la pregunta de investigación: ¿Cómo concilian los musulmanes sus deberes religiosos con su vida cotidiana en la sociedad española contemporánea? La literatura señala en repetidas ocasiones a la brecha generacional en el análisis de la individualización, y traza línea a la secularización. Sin embargo, los hallazgos empíricos de este proyecto ayudan a plantear que la individualización es producto de un proceso al cual me refiero como Creatividad Contextual. Así el estudio propone un reto contra el entendimiento de secularización en Europa. El conjunto limitado de opciones religiosas en un contexto demuestra que importan más que el efecto generacional. Igualmente, no se traducen a la secularización individual, sino una expresión de limitaciones en lugar de libertades. Con el fin de invitar a los entrevistados a compartir las formas de individualización y sus trayectorias, el proyecto invoca a dos prácticas específicas: las oraciones diarias y las interacciones sociales (escuela, trabajo, comunidad), ya que estos dos se destacan como lucha diaria continua para aquella persona que intente dar cabida a la vez a los derechos religiosos y las interferencias sociales.
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Mohammed, Amjad M. "Muslims as Minorities in non-Muslim Lands with Specific Reference to the Hanafi Law School and Britain. A social and legal study of Muslims living as a minority in Europe, particularly Britain; focussing on how traditional Islam facilitates Muslims to practice their faith within this secular context." Thesis, University of Bradford, 2011. http://hdl.handle.net/10454/5409.
Повний текст джерелаАнотація:
In the 21st century Muslims can be found as minorities in what can be described as secular, democratic western countries. The research presented in this study will trace the process by which this community arrived in Western Europe and in particular Britain. Furthermore, it will explain how the community developed its faith identity within this context by detailing three particular stances they have adopted, namely; assimilation, isolation, integration. The thesis argues that rather than the assumption which exists that applying Traditional Islam causes Muslims to isolate from the indigenous population and form a 'state within a state' it actually gives the religious confidence and identity to integrate within the wider society. The study also focuses on Islamic Law as interpreted by the 'anaf' Law school and highlights in detail the multi-pronged and robust nature of its legal theory and subsequent application. There is an opportunity whilst determining the context to challenge the so-called 'classical' Islam's view of the world, especially the view that all non-Muslim lands are d'r al-'arb. The research details a novel understanding of the classical view and discusses how the state's attitude towards Islam and Muslims determines its territorial ruling. In conclusion, the study has shown that the traditional interpretive model inherently possesses the flexibility, relevance and applicability to take into consideration minority-status of Muslims in Britain adhering to the 'anaf' Law School. This is manifest by the ability this model has to deal with contemporary issues in wide ranging subjects like Medicine, Politics and Finance As a result it facilitates their integration within this secular society whilst remaining true to their faith.
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Çitak, Gökmen. "Approche historique de la fatwa et perspectives de son adaptabilité en Europe, la contribution du Conseil Européen de la Fatwa et des Recherches." Thesis, Lyon, 2016. http://www.theses.fr/2016LYSE3081/document.
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La religion musulmane est une religion universelle, elle ne se limite pas à un espace défini, ni à une époque. Elle peut s’étendre à tous les lieux. Le passé a témoigné et démontré sa capacité à être une religion conciliable et adaptable à toutes cultures et civilisations. Dès lors, il est tout à fait possible d’affirmer qu'elle est une religion flexible selon l'environnement. Le flux migratoire en Europe des personnes en provenance de pays musulmans a engendré l’enracinement progressif de l’Islam, dans un environnement non musulman et sécularisé. C’est dans ce contexte sans précédent, qu’une réflexion innovatrice a émergé, tenant compte des différents aspects sociétaux. Elle consiste à réfléchir aux nouvelles perspectives visant à structurer un modèle cohérent pour les musulmans d’Europe, en phase avec la société occidentale. Ce renouveau dépend essentiellement de la double capacité à conjuguer raison et respect du patrimoine des fondements de la jurisprudence musulmane. Mais, il doit également intégrer une lecture critique de ce patrimoine par le biais de nouveaux outils de compréhension, répondant aux finalités de la loi musulmane.L’objet de cette recherche porte sur le concept de fatwa, qui permet justement l’adaptation, en apportant des solutions adéquates aux Musulmans vivant en Europe. Cette recherche englobe aussi bien la structuration du CEFR et sa méthodologie d’expertise que les catégories de lois sujettes à la flexibilité. Les fatwa(s) émises par le conseil déterminent ainsi les mécanismes employés pour la résolution des cas spécifiques au contexte européen où les communautés musulmanes sont minoritaires. Ceci permet d’évaluer, par conséquent, la pertinence et la recevabilité de ce nouvel habillage du fiqh, qui vise à offrir de nouveaux horizons, sans pour autant se détacher complètement du patrimoine juridique existantIslam is a universal religion. It may not be hemmed in any limited boundaries, neither in a specific era. It has ability to extend to all the places. In the past this religion has proven its adaptability and compatibility to all the cultures and civilizations. Consequently, we can assure with certainty that Islam is completely flexible and adaptable to a given environment. The migratory flow to Europe from Muslim countries has established its roots gradually in a non-Muslim and secular environment. In this unprecedented context an innovative reflection has emerged englobing all the societal aspects. It consists in thinking out new viewpoints on creating models that are coherent for Muslims in Europe and are in accordance with the western society. This renewal depends essentially on the double capacity of combining reason and respect of the patrimony of the basis of Islamic jurisprudence. Yet, it also has to incorporate the analytical interpretations of this patrimony through the new tools of comprehension, meeting with the aims of Islamic laws.The aim of this research is about the concept of a Fatwa that allows adaptation bringing suitable solutions for the Muslims living in Europe. This research includes structuring of CEFR, its methodology of assessment as well as the categories of laws that are subjected to flexibility. The Fatwas issued by the Council consequently determine the mechanisms used to solve cases specific to European context where the Muslim communities are a minority. This allows us to evaluate the pertinence and the admissibility of embellishing of Fiqh which is meant to open new horizons, all the same without being totally detached from the existing legal patrimony
Книги з теми "Islam and Muslims in Europe"
1
Radu, Michael. Islam in Europe. Broomall, Pa: Mason Crest Publishers, 2010.
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Radu, Michael. Islam in Europe. Broomall, PA: Mason Crest Publishers, 2006.
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Islam in Europe. Broomall, Pa: Mason Crest Publishers, 2010.
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Nielsen, Jørgen S. Islam and Europe. Birmingham: Centre for the Study of Islam and Christian-Muslim Relations, Selly Oak Colleges, 1994.
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Ala, Al-Hamarneh, and Thielmann J, eds. Islam and Muslims in Germany. Leiden [The Netherlands]: Brill, 2008.
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Annotated legal documents on Islam in Europe: Estonia. Leiden: Brill, 2015.
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Annotated legal documents on Islam in Europe: Croatia. Leiden: Brill, 2015.
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Islam and public controversy in Europe. Burlington: Ashgate Publishing, 2013.
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Göran, Larsson, ed. Islam in the Nordic and Baltic countries. New York, NY: Routledge, 2009.
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10
University of Karachi. Area Study Centre for Europe and Hanns-Seidel-Stiftung, eds. Perceptions of Islam and Muslims in Europe. Islamabad: Area Study Centre for Europe, University of Karachi, 2012.
Знайти повний текст джерелаЧастини книг з теми "Islam and Muslims in Europe"
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Sofos, Spyros A., and Roza Tsagarousianou. "Who Are the European Muslims?" In Islam in Europe, 57–92. London: Palgrave Macmillan UK, 2013. http://dx.doi.org/10.1057/9781137357786_4.
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Sofos, Spyros A., and Roza Tsagarousianou. "Is There a Space for European Muslims?" In Islam in Europe, 157–68. London: Palgrave Macmillan UK, 2013. http://dx.doi.org/10.1057/9781137357786_8.
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Nielsen, Jørgen S. "Muslims in Europe into the Next Millennium." In Islam in Europe, 263–72. London: Palgrave Macmillan UK, 1997. http://dx.doi.org/10.1007/978-1-349-25697-6_14.
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Sofos, Spyros A., and Roza Tsagarousianou. "Muslims in Europe: Balancing between Belonging and Exclusion." In Islam in Europe, 10–27. London: Palgrave Macmillan UK, 2013. http://dx.doi.org/10.1057/9781137357786_2.
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Nielsen, Jørgen S. "Muslims in Europe into the Next Millennium." In Towards a European Islam, 129–38. London: Palgrave Macmillan UK, 1999. http://dx.doi.org/10.1057/9780230379626_11.
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Schiffauer, Werner. "Islamic Vision and Social Reality: The Political Culture of Sunni Muslims in Germany." In Islam in Europe, 156–76. London: Palgrave Macmillan UK, 1997. http://dx.doi.org/10.1007/978-1-349-25697-6_9.
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Joldo, Minela Salkic. "Muslims and Austro-European Values." In Islam, Religions, and Pluralism in Europe, 153–60. Wiesbaden: Springer Fachmedien Wiesbaden, 2016. http://dx.doi.org/10.1007/978-3-658-12962-0_11.
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Scharbrodt, Oliver. "Experiences of Muslims in Western Europe." In Handbook of Contemporary Islam and Muslim Lives, 1–23. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-319-73653-2_13-1.
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Račius, Egdūnas. "Experience of Muslims in Eastern Europe." In Handbook of Contemporary Islam and Muslim Lives, 1–19. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-319-73653-2_14-1.
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Scharbrodt, Oliver. "Experiences of Muslims in Western Europe." In Handbook of Contemporary Islam and Muslim Lives, 147–69. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-32626-5_13.
Повний текст джерелаТези доповідей конференцій з теми "Islam and Muslims in Europe"
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Hettiarachchi, Shanthikumar. "TURKISH MUSLIMS AND ISLAMIC TURKEY: PERSPECTIVES FOR A NEW EUROPEAN ISLAMIC IDENTITY?" In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/qdnp5362.
Повний текст джерелаАнотація:
The paper discusses the potential of Fethullah Gülen’s thinking on the revival of core socio- ethical tenets of Islam to influence an emerging European Islamic identity. The long absence of any substantial Muslim population from the religious landscape of western Europe in the modern period began to end with the post-War immigration of Muslims from South Asia to the UK and other parts of Europe. But Muslims from other parts of the Islamic world have also established communities in Europe with their own, different expressions of Islam. The presence of Muslims represents a religio-cultural counterpoint to the projected ‘post-Chris- tian society of Europe’, since they are now permanently settled within that society. The encounter of ‘Turkish Islam’ (Anatolian & other) and the majority ‘South Asian Islam’ (with its diverse strands, Barelvi, Deobandi and others) in western Europe hints at the build- ing of a new ‘European Islamic’ identity. Arguably, this twenty-first century ‘European Islam’ might be a synthesis of the ‘Turkish’ and the ‘South Asian’ expressions of Islam. Any dishar- mony, on the other hand, might kindle yet another rivalry in the heart of Europe. This paper considers whether Gülen’s thought on community education based on the fundamentals of Islam could help build a positive and fresh expression of Islam that may reform the prevailing image of it as a cultural tradition that resorts to violence in order to redress grievances.
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Tedik, M. Fatih. "GÜLEN MOVEMENT AS AN INTEGRATION MECHANISM FOR THE EUROPE’S TURKISH AND MUSLIM COMMUNITY: POTENTIALS AND CONSTRAINTS." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/vftv7165.
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This paper discusses the potential of the Gülen movement to serve as a mechanism for, in the medium term, the integration of the Turkish community in Europe and, in the long term, the Muslim community as a whole, taking into consideration the obstacles to this process, given the composition of different communities. Although many of Gülen’s ideas are far from conventional theologically, the real novelty of his work is that it motivates people who are at least sympathetic to his ideas to put them into practice: the ideas do not remain theory and aspiration but become a charter or action-plan implemented by members of the movement. The movement’s influence on Muslim commu- nity is examined from both a theoretical perspective (i.e. the position of Gülen’s ideas within Islamic understanding of dar al-Islam and dar al-harb) and a practical perspective (i.e. the activities of the movement in western Europe that have actual and potential effectiveness in bringing about integration). In order to assess the movement’s capabilities, the current situation of Muslims in Europe and their problems in general and the Turkish experience in particular is presented. The move- ment’s potential for enabling integration is then analysed from four complementary perspec- tives: (1) does the movement propose an alternative view to stimulate the integration process of the Muslim community; (2) has the movement actually operated as a mechanism for inte- gration in western Europe so that its capability is demonstrable; (3) is the European context suitable for the movement to operate effectively; and (4) what does the Gülen movement offer to European member-states by way of a means to sustain a healthy integration process – Turkish community in the medium-run, and the whole Muslim community in the long-run.
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Demir, Emre. "THE EMERGENCE OF A NEO-COMMUNITARIAN MOVEMENT IN THE TURKISH DIASPORA IN EUROPE: THE STRATEGIES OF SETTLEMENT AND COMPETITION OF GÜLEN MOVEMENT IN FRANCE AND GERMANY." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/bkir8810.
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This paper examines the organisational and discursive strategies of the Gülen movement in France and Germany and its differentiation in Turkish Islam in Europe, with the primary focus on the movement’s educational activities. The paper describes the characteristics of organisational activity among Turkish Muslims in Europe. Then it analyses two mainstream religious-communitarian movements and the contrasting settlement strategies of the “neo- communitarian” Gülen movement. Despite the large Turkish population in western Europe, the movement has been active there for only about ten years – relatively late compared to other Islamic organisations. Mainly, the associational organisation of Turkish Islam in Europe is based on two axes: the construction/ sponsoring of mosques and Qur’anic schools. By contrast, the Gülen movement’s members in Europe, insisting on ‘the great importance of secular education’, do not found or sponsor mosques and Qur’anic schools. Their principal focus is to address the problems of the immi- grant youth population in Europe, with reintegration of Turkish students into the educational system of the host societies as a first goal. On the one hand, as a neo-communitarian religious grouping, they strive for a larger share of the ‘market’ (i.e. more members from among the Turkish diaspora) by offering a fresh religious discourse and new organisational strategies, much as they have done in Turkey. On the other hand, they seek to gain legitimacy in the public sphere in Germany and France by building an educational network in these countries, just as they have done in Central Asia and the Balkans region. Accordingly, a reinvigorated and reorganised community is taking shape in western Europe. This paper examines the organizational and discursive strategies1 of the Gülen movement in France and Germany and it is differentiation in Turkish Islam in Europe. We seek to analyse particularly the educational activities of this movement which appeared in the Islamic scene in Diaspora of Europe for the last 10 years. We focus on the case of Gülen movement because it represents a prime example amongst Islamic movements which seek to reconcile-or ac- commodate- with the secular system in Turkey. In spite of the exclusionary policy of Turkish secular state towards the religious movements, this faith-based social movement achieved to accommodate to the new socio-political conditions of Turkey. Today, for many searchers, Gülen movement brings Islam back to the public sphere by cross-fertilizing Islamic idioms with global discourses on human rights, democracy, and the market economy.2 Indeed, the activities of Gülen movement in the secular context of France and Germany represent an interesting sociological object. Firstly, we will describe the characteristics of organizational ability of Anatolian Islam in Europe. Then we will analyse the mainstream religious-com- munitarian movements (The National Perspective movement and Suleymanci community) and the settlement strategies of the “neo-communitarian”3 Gülen movement in the Turkish Muslim Diaspora. Based on semi-directive interviews with the directors of the learning centres in Germany and France and a 6 month participative observation of Gülen-inspired- activities in Strasbourg; we will try to answer the following questions: How the movement appropriates the “religious” manner and defines it in a secular context regarding to the host/ global society? How the message of Gülen is perceived among his followers and how does it have effect on acts of the Turkish Muslim community? How the movement realises the transmission of communitarian and `religious’ values and-especially-how they compete with other Islamic associations? In order to answer these questions, we will make an analysis which is based on two axes: Firstly, how the movement position within the Turkish-Islamic associational organisation? Secondly, we will try to describe the contact zones between the followers of Gülen and the global society.
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Vicini, Fabio. "GÜLEN’S RETHINKING OF ISLAMIC PATTERN AND ITS SOCIO-POLITICAL EFFECTS." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/gbfn9600.
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Over recent decades Islamic traditions have emerged in new forms in different parts of the Muslim world, interacting differently with secular and neo-liberal patterns of thought and action. In Turkey Fethullah Gülen’s community has been a powerful player in the national debate about the place of Islam in individual and collective life. Through emphasis on the im- portance of ‘secular education’ and a commitment to the defence of both democratic princi- ples and international human rights, Gülen has diffused a new and appealing version of how a ‘good Muslim’ should act in contemporary society. In particular he has defended the role of Islam in the formation of individuals as ethically-responsible moral subjects, a project that overlaps significantly with the ‘secular’ one of forming responsible citizens. Concomitantly, he has shifted the Sufi emphasis on self-discipline/self-denial towards an active, socially- oriented service of others – a form of religious effort that implies a strongly ‘secular’ faith in the human ability to make this world better. This paper looks at the lives of some members of the community to show how this pattern of conduct has affected them. They say that teaching and learning ‘secular’ scientific subjects, combined with total dedication to the project of the movement, constitute, for them, ways to accomplish Islamic deeds and come closer to God. This leads to a consideration of how such a rethinking of Islamic activism has influenced po- litical and sociological transition in Turkey, and a discussion of the potential contribution of the movement towards the development of a more human society in contemporary Europe. From the 1920s onwards, in the context offered by the decline and collapse of the Ottoman Empire, Islamic thinkers, associations and social movements have proliferated their efforts in order to suggest ways to live a good “Muslim life” under newly emerging conditions. Prior to this period, different generations of Muslim Reformers had already argued the compat- ibility of Islam with reason and “modernity”, claiming for the need to renew Islamic tradition recurring to ijtihad. Yet until the end of the XIX century, traditional educational systems, public forms of Islam and models of government had not been dismissed. Only with the dismantlement of the Empire and the constitution of national governments in its different regions, Islamic intellectuals had to face the problem of arranging new patterns of action for Muslim people. With the establishment of multiple nation-states in the so-called Middle East, Islamic intel- lectuals had to cope with secular conceptions about the subject and its place and space for action in society. They had to come to terms with the definitive affirmation of secularism and the consequent process of reconfiguration of local sensibilities, forms of social organisation, and modes of action. As a consequence of these processes, Islamic thinkers started to place emphasis over believers’ individual choice and responsibility both in maintaining an Islamic conduct daily and in realising the values of Islamic society. While under the Ottoman rule to be part of the Islamic ummah was considered an implicit consequence of being a subject of the empire. Not many scientific works have looked at contemporary forms of Islam from this perspective. Usually Islamic instances are considered the outcome of an enduring and unchanging tradition, which try to reproduce itself in opposition to outer-imposed secular practices. Rarely present-day forms of Islamic reasoning and practice have been considered as the result of a process of adjustment to new styles of governance under the modern state. Instead, I argue that new Islamic patterns of action depend on a history of practical and conceptual revision they undertake under different and locally specific versions of secularism. From this perspective I will deal with the specific case of Fethullah Gülen, the head of one of the most famous and influent “renewalist” Islamic movements of contemporary Turkey. From the 1980s this Islamic leader has been able to weave a powerful network of invisible social ties from which he gets both economic and cultural capital. Yet what interests me most in this paper, is that with his open-minded and moderate arguments, Gülen has inspired many people in Turkey to live Islam in a new way. Recurring to ijtihad and drawing from secular epistemology specific ideas about moral agency, he has proposed to a wide public a very at- tractive path for being “good Muslims” in their daily conduct. After an introductive explanation of the movement’s project and of the ideas on which it is based, my aim will be to focus on such a pattern of action. Particular attention will be dedi- cated to Gülen’s conception of a “good Muslim” as a morally-guided agent, because such a conception reveals underneath secular ideas on both responsibility and moral agency. These considerations will constitute the basis from which we can look at the transformation of Islam – and more generally of “the religion” – in the contemporary world. Then a part will be dedicated to defining the specificity of Gülen’s proposal, which will be compared with that of other Islamic revivalist movements in other contexts. Some common point between them will merge from this comparison. Both indeed use the concept of respon- sibility in order to push subjects to actively engage in reviving Islam. Yet, on the other hand, I will show how Gülen’s followers distinguish themselves by the fact their commitment pos- sesses a socially-oriented and reformist character. Finally I will consider the proximity of Gülen’s conceptualisation of moral agency with that the modern state has organised around the idea of “civic virtues”. I argue Gülen’s recall for taking responsibility of social moral decline is a way of charging his followers with a similar burden the modern state has charged its citizens. Thus I suggest the Islamic leader’s pro- posal can be seen as the tentative of supporting the modernity project by defining a new and specific space to Islam and religion into it. This proposal opens the possibility of new and interesting forms of interconnection between secular ideas of modernity and the so-called “Islamic” ones. At the same time I think it sheds a new light over contemporary “renewalist” movements, which can be considered a concrete proposal about how to realise, in a different background, modern forms of governance by reconsidering their moral basis.
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Kayaoglu, Turan. "PREACHERS OF DIALOGUE: INTERNATIONAL RELATIONS AND INTERFAITH THEOLOGY." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/bjxv1018.
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While the appeal of ‘civilisational dialogue’ is on the rise, its sources, functions, and con- sequences arouse controversy within and between faith communities. Some religious lead- ers have attempted to clarify the religious foundations for such dialogue. Among them are Jonathan Sacks, the Chief Rabbi of the United Hebrew Congregations of Britain and the Commonwealth, Edward Idris, Cardinal Cassidy of the Catholic Church, and Fethullah Gülen. The paper compares the approach of these three religious leaders from the Abrahamic tra- dition as presented in their scholarly works – Sacks’ The Dignity of Difference, Cardinal Cassidy’s Ecumenism and Interreligious Dialogue, and Gülen’s Advocate of Dialogue. The discussion attempts to answer the following questions: Can monotheistic traditions accom- modate the dignity of followers of other monotheistic and polytheistic religions as well as non-theistic religions and philosophies? Is a belief in the unity of God compatible with an acceptance of the religious dignity of others? The paper also explores their arguments for why civilisational and interfaith dialogue is necessary, the parameters of such dialogue and its anticipated consequences: how and how far can dialogue bridge the claims of unity of God and diversity of faiths? Islam’s emphasis on diversity and the Quran’s accommodation of ear- lier religious traditions put Islam and Fethullah Gülen in the best position to offer a religious justification for valuing and cherishing the dignity of followers of other religions. The plea for a dialogue of civilizations is on the rise among some policymakers and politi- cians. Many of them believe a dialogue between Islam and the West has become more urgent in the new millennium. For example following the 2005 Cartoon Wars, the United Nations, the Organization of the Islamic Conferences, and the European Union used a joint statement to condemn violent protests and call for respect toward religious traditions. They pled for an exchange of ideas rather than blows: We urge everyone to resist provocation, overreaction and violence, and turn to dialogue. Without dialogue, we cannot hope to appeal to reason, to heal resentment, or to overcome mistrust. Globalization disperses people and ideas throughout the world; it brings families individuals with different beliefs into close contact. Today, more than any period in history, religious di- versity characterizes daily life in many communities. Proponents of interfaith dialogue claim that, in an increasingly global world, interfaith dialogue can facilitate mutual understanding, respect for other religions, and, thus, the peaceful coexistence of people of different faiths. One key factor for the success of the interfaith dialogue is religious leaders’ ability to provide an inclusive interfaith theology in order to reconcile their commitment to their own faith with the reality of religious diversity in their communities. I argue that prominent leaders of the Abrahamic religions (Judaism, Christianity, and Islam) are already offering separate but overlapping theologies to legitimize interfaith dialogue. A balanced analysis of multi-faith interactions is overdue in political science. The discipline characterises religious interactions solely from the perspective of schism and exclusion. The literature asserts that interactions among believers of different faiths will breed conflict, in- cluding terrorism, civil wars, interstate wars, and global wars. According to this conven- tional depiction, interfaith cooperation is especially challenging to Judaism, Christianity, and Islam due to their monotheism; each claims it is “the one true path”. The so-called “monothe- istic exclusion” refers to an all-or-nothing theological view: you are a believer or you are an infidel. Judaism identifies the chosen people, while outsiders are gentiles; Christians believe that no salvation is possible outside of Jesus; Islam seems to call for a perennial jihad against non-Muslims. Each faith would claim ‘religious other’ is a stranger to God. Political “us versus them” thinking evolves from this “believer versus infidel” worldview. This mindset, in turn, initiates the blaming, dehumanizing, and demonization of the believers of other reli- gious traditions. Eventually, it leads to inter-religious violence and conflict. Disputing this grim characterization of religious interactions, scholars of religion offer a tripartite typology of religious attitude towards the ‘religious other.’ They are: exclusivism, inclusivism, and pluralism. Exclusivism suggests a binary opposition of religious claims: one is truth, the other is falsehood. In this dichotomy, salvation requires affirmation of truths of one’s particular religion. Inclusivism integrates other religious traditions with one’s own. In this integration, one’s own religion represents the complete and pure, while other religions represent the incomplete, the corrupted, or both. Pluralism accepts that no religious tradi- tion has a privileged access to religious truth, and all religions are potentially equally valid paths. This paper examines the theology of interfaith dialogue (or interfaith theology) in the Abrahamic religions by means of analyzing the works of three prominent religious lead- ers, a Rabbi, a Pope, and a Muslim scholar. First, Jonathan Sacks, the Chief Rabbi of the United Hebrew Congregations of Britain and the Commonwealth, offers a framework for the dialogue of civilizations in his book Dignity of Difference: How to Avoid the Clash of Civilizations. Rather than mere tolerance and multiculturalism, he advocates what he calls the dignity of difference—an active engagement to value and cherish cultural and religious differences. Second, Pope John Paul II’s Crossing the Threshold of Hope argues that holiness and truth might exist in other religions because the Holy Spirit works beyond the for- mal boundaries of Church. Third, the Turkish Islamic scholar Fethullah Gülen’s Advocate of Dialogue describes a Muslim approach to interfaith dialogue based on the Muslim belief in prophecy and revelation. I analyze the interfaith theologies of these religious leaders in five sections: First, I explore variations on the definition of ‘interfaith dialogue’ in their works. Second, I examine the structural and strategic reasons for the emergence and development of the interfaith theologies. Third, I respond to four common doubts about the possibility and utility of interfaith di- alogue and theologies. Fourth, I use John Rawls’ overlapping consensus approach to develop a framework with which to analyze religious leaders’ support for interfaith dialogue. Fifth, I discuss the religious rationales of each religious leader as it relates to interfaith dialogue.
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Ugur, Etga. "RELIGION AS A SOURCE OF SOCIAL CAPITAL? THE GÜLEN MOVEMENT IN THE PUBLIC SPHERE." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/clha2866.
Повний текст джерелаАнотація:
This paper asks: when and under what conditions does religion become a source of coopera- tion rather than conflict? The Gülen movement is an Islamic social movement that bases its philosophy on increasing religious consciousness at the individual level and making Islam an important social force in the public sphere. It is this intellectual and social activism that has made the movement a global phenomenon and the focus of socio-political analysis. The Gülen community brings different sectors of society together to facilitate ‘collective intellectual effort’ and offer ‘civil responses’ to social issues, seeing this as a more subtle and legitimate way of influencing public debate and policy. To this end, the movement initiated a series of symposiums, known as Abant Workshops in Turkey. The scope of these meetings was later expanded to include a wider audience in Europe, the U.S., and the Middle East. This paper looks specifically at the Abant Workshops and the movement’s strategy of bridge building and problem-solving. It uses the press releases, transcripts and audio-visual records of the past 14 meetings to discuss their objectives and outcomes. This material is supplement- ed by interviews with key organisers from the Journalists and Writer Foundation and other participants. The discussion aims to understand how far religiously inspired social groups can contribute to the empowerment of civil society vis-à-vis the state and its officially secular ideology. Beyond that, it aims to explain the role of civil society organisations in democratic governance, and the possibility of creating social capital in societies lacking a clear ‘overlap- ping consensus’ on issues of citizenship, morality and national identity. The hesitancy at the beginning turns into friendship, the distance into understanding, stiff looks and tensions into humorous jokes, and differences into richness. Abant is boldly moving towards an institutionalization. The objective is evident: Talking about some of the problems the country is facing, debating them and offering solutions; on a civil ground, within the framework of knowledge and deliberation. Some labelled the ideas in the concluding declarations as “revolutionary,” “renaissance,” and “first indications of a religious reform.” Some others (in minority) saw them “dangerous” and “non-sense.” In fact, the result is neither a “revolution” nor “non-sense” It is an indication of a quest for opening new horizons or creating a novel vision. When and under what conditions does religion become a source of cooperation rather than conflict in the civil society? The Gülen movement is an Islamic social movement that bases its philosophy on increasing religious consciousness at the individual level and making Islam an important social force in the public sphere. It is this intellectual and social activism that raises the Gülen movement of Turkey as a global phenomenon to the focus of socio-political analysis. The Gülen community brings different sectors of the society together to create and facilitate a ‘common intellect’ to brainstorm and offer ‘civil responses’ to social issues. The move- ment sees this as a more subtle, but more effective, and legitimate way of influencing public debate and policy. Hence, the movement initiated a series of symposiums, known as Abant Workshops in Turkey. The scope of the meetings was later expanded to include a wider audi- ence in Europe, the U.S., and the Middle East. In early 1990s the Gülen Movement launched a silent but persistent public relations cam- paign. Fethullah Gülen openly met with the prominent figures of government and politics, and gave interviews to some popular newspapers and magazines. With a thriving media net- work, private schools, and business associations the movement seemed to have entered a new stage in its relations with the outside world. This new stage was not a simple outreach effort; it was rather a confident step to carve a niche in the increasingly diversified Turkish public sphere. The instigation of a series of workshops known as Abant Platforms was one of the biggest steps in this process. The workshops brought academics, politicians, and intellectu- als together to discuss some of the thorniest issues of, first, Turkey, such as secularism and pluralism, and then the Muslim World, such as war, globalization and modernization. This paper seeks to explain the motives behind this kind of an ambitious project and its possible implications for the movement itself, for Turkey and for the Muslim World in transition.
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Weller, Paul. "ROBUSTNESS AND CIVILITY: THEMES FROM FETHULLAH GÜLEN AS RESOURCE AND CHALLENGE FOR GOVERNMENT, MUSLIMS AND CIVIL SOCIETY IN THE UNITED KINGDOM." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/cdcf7302.
Повний текст джерелаАнотація:
The 7/7 (2005) attack on London Transport by Muslims brought up in the UK shocked the Government, many Muslims, and the wider civil society. Subsequently, the UK’s ‘multi- culturalist’ policy consensus has been subject to intensive questioning. Politicians and some parts of civil society have challenged a perceived ‘separatism’ among Muslims; emphasised a need for shared values and social cohesion; and advocated the promotion of ‘moderate Islam’ and ‘moderate Muslims’. This paper argues that, in legitimising simplistic distinctions between ‘good’ (understood as ‘liberal’ or ‘modernist’) and ‘bad’ or ‘suspect’ (understood as ‘traditionalist’, ‘radical’ or ‘fundamentalist’) Muslims and forms of Islam, there is a risk of eliding the condemnation of terrorist crimes conducted on religious grounds into the criminalisation, or at least social marginalisation, of religious conservatism and/or radicalism. This approach, it is argued, is more likely to undermine the development of inclusive approaches to the common good and that what is needed instead are authentically Islamic approaches that can offer both a resource and a challenge to Government, Muslims and the wider civil society. Finally, it is argued that such resource and challenge can be found in themes from Fethullah Gülen’s teaching. Gülen, on Islamic grounds, condemns terrorism in the name of religion. Further, being rooted in a confident Ottoman Muslim civilisational heritage and having during the period of the Turkish Republic engaged with both ideological ‘secularism’ and political ‘Islamism’, he also offers a critique of the political instrumentalisation of Islam while ar- guing for an active Muslim engagement with the wider (religious and secular) society based on a distinctive Islamic vision characterised by a robustness and civility that could make a positive contribution in the present UK context.
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Sodusta, Donne Jone Panizales, Ricky Setiawan, and Beni Setiawan. "Navigating New Waters: Indonesian Muslims Practicing Islam in A Taiwanese University." In Mathematics, Informatics, Science, and Education International Conference (MISEIC 2018). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/miseic-18.2018.4.
Повний текст джерела
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Osman, Muhammad Nawab. "GÜLEN’S CONTRIBUTION TO A MODERATE ISLAM IN SOUTHEAST ASIA." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/diek4743.
Повний текст джерелаАнотація:
This paper aims to demonstrate the relevance of the Gülen movement as a counter to extremist ideology and an encouragement to inter-religious dialogue in the Southeast Asia region. The movement presents a Middle Way Islam, which can accommodate local cultural differences and make a hospitable space for positive relations between Muslims and non-Muslims. Following an account of Fethullah Gülen’s views on extremism and inter-religious dialogue, the paper turns to case studies of Gülen-inspired organisations in Singapore and Indonesia to show how they have applied his ideas to enable inter-religious dialogue and offer an effective alternative to legalistic teaching of Islam. The case studies allow for comparison of the move- ment’s approach to a Muslim-majority and Muslim-minority context. The paper concludes by charting the trajectory of the movement’s role and contribution to the development of a Middle Way Islam in Southeast Asia. The paper is based on a combination of fieldwork with a qualitative approach and documen- tary research. The fieldwork comprises data gathered through participatory observation in Singapore and interviews with key members of the two organisations and their local partners. The documentary research comprises data from the movement’s publications – books, maga- zines (Asya Pasifik), newspaper articles, brochures and online materials. The emergence of Islam as a political force is a recent development in Southeast Asia. Earlier, the impact of the resurgence of Islam had been felt both in the social and cultural realms, through the mushrooming of Muslim organizations attempting to promote a ‘purer’ form of Islam in the region. In more recent times, however, the expression of religiosity has been brought about by way of participation in political parties and groups. More shockingly, some of these groups, such as the terror network known as Jemaati Islamiyah, have sought to use violence to achieve their aims. This has had severe ramifications for both intra-Muslim rela- tions and Muslim-non-Muslim relations in the region. In this chaotic socio-political climate, a group has emerged in the region advocating peace, tolerance and understanding between people of different races and religions. This group is known as the Gülen movement, or is commonly referred to as the hizmet, in Turkey. This paper will demonstrate how the Gülen movement has addressed the issues facing them and remained relevant by developing a counter-trend through proactive measures to oppose extremist ideology and enhance inter-religious discussion in the Southeast Asian region. Its key thrust is to show that the Gülen movement can reverse the current distorted state of Islam back to its original form. The teachings of Islam which is the teachings of the Middle Way can accommodate the cultural differences in Southeast Asia and enhance inter-religious ties between Muslims and non-Muslims in the region. The paper will first examine Fethullah Gülen’s views on extremism and inter-religious dialogue. The paper will then proceed to examine case studies of organizations inspired by Gülen in Singapore and Indonesia and how these organizations utilized his ideas to enhance inter-religious dialogue and provide an alternative to the legalistic discourse on Islam. This section will also attempt to compare and contrast the approach of the organization in a Muslim-majority country (Indonesia) and in a Muslim minority country (Singapore). The paper will conclude by charting a trajectory of the movement’s role its potential contributions to the development of moderate Islam in Southeast Asia. It will be argued that these contributions will become an important counter to extremist ideologies and enhance ties amongst Muslims and between members of different faiths in the region.
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Hassan, Fauziah. "Students’ Knowledge And Awareness Of Western News Reporting On Islam And Muslims." In 7th International Conference on Communication and Media. European Publisher, 2021. http://dx.doi.org/10.15405/epsbs.2021.06.02.42.
Повний текст джерелаЗвіти організацій з теми "Islam and Muslims in Europe"
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Holbrook, Donald. Deconstructing Rightwing Extremism: Conceptual Variance and Attitudes Towards Islam. RESOLVE Network, June 2022. http://dx.doi.org/10.37805/remve2022.3.
Повний текст джерелаАнотація:
The purpose of this report is to map, conceptually and empirically, the diverse elements that constitute rightwing extremism. The aim is to offer readers a guide to this complexity and an appreciation for the numerous ideas, actors, and outcomes associated with RWE. The report is divided into two parts. The first focuses on the conceptual issues associated with RWE while the second explores how this complexity plays out in practice by examining various ways in which RWE has framed and reacted to Islam. This case study was selected as it illustrates the intricacies of varied and evolving RWE responses and because Islam and Muslims are often a major target of RWE violence and hostility. In Part 1 we caution against describing RWE as a single movement or an ideology given that those associated with RWE, overall, lack the common bonds that bind members of a movement together. We explore the substance of this complexity and summarize the key features on a schema focusing on actors, ideas, and outcomes associated with RWE. In Part 2 we illustrate, with reference to this conceptual complexity, how a plethora of mainly European RWE approaches to Islam underscores the pluralism of ideas and interpretations within RWE. This ideological plurality steers its proponents in divergent directions and results in varied outcomes. Not only do right-wing extremists, including those inspired by white supremacism, nationalism, and cultural nativism, adopt divergent positions on the issue, their approach ranges widely from co-optation and inspiration to non-engagement and outright hostility. These divergent positions, in turn, differ depending on local contexts, frames of reference, core beliefs, and individuals’ interpretations of each of these factors. This heterogeneity has important implications for practitioners, policymakers and those who study RWE movements. Importantly, perceptions of threat are not constant or consistent across RWE movements. Varied threat perceptions can, in turn, produce different types of violence and extremism, with a diverse and inconsistent list of potential targets for violent acts, potential allies, and perceived constituents among RWE actors.
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K., M. Gender-Based Perspectives on Key Issues Facing Poor Ahmadi Women in Pakistan. Institute of Development Studies (IDS), December 2020. http://dx.doi.org/10.19088/creid.2020.008.
Повний текст джерелаАнотація:
The Ahmadiyya Muslim Community (AMC, or Ahmadiyya Muslim Jama’at) believe themselves to be Muslims. The AMC was founded by Mirza Ghulam Ahmad in 1889 as a revival movement within Islam. Unlike all other sects of Islam, they believe that Mirza Ghulam Ahmad (1835–1908) of Qadian (a small town in Gurdaspur district of Punjab, India) is the same promised Messiah who was prophesied by the prophet Muhammad. Other sects believe that the promised Messiah is yet to come and, therefore, Mirza Ghulam Ahmad is a false prophet and his followers are non-Muslims.
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Bulent, Kenes. Jobbik: A Turanist Trojan Horse in Europe? European Center for Populism Studies (ECPS), August 2020. http://dx.doi.org/10.55271/op0002.
Повний текст джерелаАнотація:
Defined as Turanist, Eurasianist, pro-Russian, pro-Iranian, anti-immigrant but pro-Islam, racist, antisemitic, anti-Roma, Hungarist, and radically populist, Jobbik do not exist in a vacuum. The rise of Jobbik from deep nationalist, antisemitic, and anti-Roma currents in Hungarian politics dates back to the late 1980s and early 1990s. Despite its extensive efforts at “image refurbishment” in recent years, Jobbik remains a populist, revisionist, racist, radical right-wing party that threatens to destabilize Hungary, the neighboring region, and the EU.
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Yilmaz, Ihsan, Syaza Shukri, and Kainat Shakil. The Others of Islamist Civilizational Populism in AKP’s Turkey. European Center for Populism Studies (ECPS), February 2023. http://dx.doi.org/10.55271/pp0018.
Повний текст джерелаАнотація:
Turkey’s history and politics allow populism and Sunni Islamist civilizationalism to thrive. The ruling Justice and Development Party’s (AKP) use of Islamist authoritarian populism in its second decade of power has widened its “otherization” of political opponents, non-Muslims, non-Sunnis, ethnic minorities, vulnerable groups, and all those who reject the AKP’s views and democratic transgressions. To comprehend how Erdogan and his deft colleagues leverage identities of Sunni Islam and Turkish ethnicity, alongside pre-existing collective fears to develop populist authoritarianism, in this article, each category of “the others” is investigated through the lens of civilizational populism. This article specifically delves into the “otherization” process towards the Kemalists, secularists and leftists/liberals, Kurds, Alevis, and practicing Sunni Muslim Gulen Movement. The different methods of AKP’s civilizational populist “otherization” continues to polarize an already divided Turkish nation, generating incalculable harm.
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Girdap, Hafza. Liberal Roots of Far Right Activism – The Anti-Islamic Movement in the 21st Century. European Center for Populism Studies (ECPS), January 2022. http://dx.doi.org/10.55271/br0007.
Повний текст джерелаАнотація:
Lars Erik Berntzen aims to probe the growth of far-right and anti-Islamic twist in Western Europe and North America since 2001 through his book “Liberal roots of Far Right Activism – The Anti-Islamic Movement in the 21st Century” by focusing on a specific context in terms of spatial and temporal meanings. According to his book, through “framing Islam as a homogenous, totalitarian ideology which threatens Western civilization” far-right seems to abandon the old, traditional, radical, authoritarian attitude towards a more liberal, modern, rights-based strategy.
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Yilmaz, Ihsan, and Nicholas Morieson. Civilizational Populism Around the World. European Center for Populism Studies (ECPS), July 2022. http://dx.doi.org/10.55271/pp0012.
Повний текст джерелаАнотація:
This article addresses an issue of growing political importance: the global rise of civilizational populism. From Western Europe to India and Pakistan, and from Indonesia to the Americas, populists are increasingly linking national belonging with civilizational identity—and at times to the belief that the world is divided into religion-based civilizations, some of which are doomed to clash with one another. As part of this process, Hinduism, Buddhism, Islam, and Christianity have all been commandeered by populist parties and movements, each adept at using the power of religion—in different ways and drawing on different aspects of religion—to define the boundary of concepts such as people, nation, and civilization.