By Aziz Al-Azmeh, Effie Fokas
Occasions over fresh years have elevated the worldwide curiosity in Islam. This quantity seeks to wrestle generalisations concerning the Muslim presence in Europe via illuminating its variety throughout Europe and delivering a extra life like, hugely differentiated photo. It contends with the monist thought of identification that implies Islam is the shared and major definition of Muslims residing in Europe. The participants additionally discover the impact of the eu Union at the Muslim groups inside of its borders, and view how the european is in flip suffering from the Muslim presence in Europe. This publication comes at a serious second within the evolution of where of Islam inside Europe and should attract students, scholars and practitioners within the fields of eu experiences, politics and rules of the ecu Union, sociology, sociology of faith, and diplomacy. It additionally addresses the broader framework of uncertainties and unease approximately faith in Europe.
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Extra resources for Islam in Europe: Diversity, Identity and Influence
Pluralism, by which he means that Muslims must abandon the Qur’anic sense of superiority (viz. Qur’an 3:110). 3. Secularism, namely the separation between religion and state. ), Islam i bevaegelse, Copenhagen: Akademisk, 2003. Ibid. p. 256 (my translation). , Paris: L’Aube, 1995, pp. 230–4 (my translation). 36 Jorgen Nielsen According to Tibi, it is the duty of the European political structures (national governments and the European Union) actively to encourage the ‘development of a liberal Islam and to defend its own [the European] identity’.
Professor Bassam Tibi claims to have been among the first to use it, but he uses it in a very particular sense. ’ He then emphasises three aspects of this: 1. Tolerance ‘but not in the Muslim sense’, rather in the broader European sense. 2. Pluralism, by which he means that Muslims must abandon the Qur’anic sense of superiority (viz. Qur’an 3:110). 3. Secularism, namely the separation between religion and state. ), Islam i bevaegelse, Copenhagen: Akademisk, 2003. Ibid. p. 256 (my translation). , Paris: L’Aube, 1995, pp.
Meanwhile, interpretions of local tensions and disputes as manifestations of a global confrontation feed into a ‘transnational discourse’ on ‘bloody borders’ between Christianity and Islam, or between the Muslim World and the Western World. This tendency is carried sometimes by the ‘diaspora’ of communities and nations concerned, espoused by a number of religious organisations and, in certain cases, by policymakers. In its turn, this discourse is often a factor of aggravation in local conflicts, for it is known that myths once propounded gain a force of their own.