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The Emancipation of Europe's Muslims traces how governments across Western Europe have responded to the growing presence of Muslim immigrants in their countries over the past fifty years. Drawing on hundreds of in-depth interviews with government officials and religious leaders in France, Germany, Italy, the Netherlands, the United Kingdom, Morocco, and Turkey, Jonathan Laurence challenges the widespread notion that Europe's Muslim minorities represent a threat to liberal democracy.

Women's dress in Islam remains a contentious issue. Despite various perspectives on dress prescriptions, rarely are they based solely on the Qur an. This is also the case with exegetical works as highlighted in the works of contemporary Muslim feminists. However, these authors also fail to underscore the Qur ans own prescriptions on dress, preferring instead a general focus on modesty that is not explicitly linked to the Qur'an. Responding to this trend in secondary scholarship, this paper undertakes a synchronic intratextual reading of what is arguably the key term in the Qur'an's prescription of dress, zina (adornment). This article argues that the Qur'anic text lends itself to a paradigm of women's dress prescriptions that values certain general principles, such as not being sexually alluring or tempting, invoking desire and drawing visual focus. Key words: Zina, Qur anic dress prescriptions, intratextual readings

Ramadan is a month-long religious festival observed by Muslim worldwide, characterised by intermittent fasting. This qualitative study addressed the need to understand how fasting is experienced by Muslims residing in Western cultures, aiming to inform policies that create a more supportive environment. Practicing Muslims, both men and women, were recruited in the North of England in the United Kingdom (UK). Data were collected by individual interviews (N = 7) and focus group discussion (N = 4) and then analysed using Social Ecological Theory as a framework. Fasting was managed at the individual level through instrumental food choice and eating practices, and by adapting sleep routines. Disrupted sleep routines posed a challenge for those who had to adhere to Western working schedules, leading to perceived detriments to cognitive function and mood. The sense of belonging associated with Ramadan was seen as a motivating factor for fasting. Breaking the fast (Iftar) was marked by social activity and the availability of traditional fried foods. Participants identified the wider Western culture and environment as challenging for those who are fasting. These findings imply a need for policies that enable flexible working practices for Muslims during Ramadan.

This article explores the Quran-only movement, which advocates for the exclusive interpretation of Islam based on the Qur'an without reference to the Prophetic Hadith. This movement emerged in the nineteenth century and represents a departure from traditional Islamic scholarship. To shed light on the complex intersection between religious tradition and modernity, this essay discusses the influence of modernity and Westernization on the development of Qur'anist thought. It then provides a succinct overview of two primary contentions maintained by Muslim scholars who oppose the Qur'anist movement. The first argument concerns the authority of hadith, while the second concerns their authenticity and historical reliability. With regard to the former, traditional Muslim scholars underscore the significance of the Prophet's life for deriving Islamic belief and practice from the Qur'an, knowledge which can only be acquired from the Hadith. The second argument examined here involves the ways in which Islamic scholars defend the authenticity of the Prophetic Hadith with probabilistic reasoning, suggesting that rejecting the Hadith solely based on the absence of absolute certainty is not reasonable or consistent with the broader Islamic intellectual tradition. They argue that accepting something that is probable but not certain is common in many fields of study, including hadith scholarship. In the science of hadith ('ilm al- hadith), scholars have developed what they consider to be sophisticated methods to evaluate the authenticity of hadith reports based on various degrees of probability. Therefore, they advocate for an approach that acknowledges the role of probability in hadith scholarship while upholding the rigorous standards of authenticity and reliability that have been developed over centuries of Islamic scholarship. (1)

There is a lack of cultural and religious awareness among therapists and medical practitioners, doctors and researchers tell Angela Youngman

This article echoes the calls for systemically revisiting the theo-ontology and epistemology from which discourses on ʾIslam and Islamic living are construed. It highlights some Qurʾanic ideas that could contribute to founding this endeavour and approaches revelation from the Qurʾanic semiotics of divine revelation. Despite referring to the Qurʾanic Text, this contribution is not exegetical. Contribution This article represents a reflection on Islamic fundamental theology. Although the revelation of the Qurʾan has ended, the process of reading, interpreting, and living continues.

The exploration of the quiddity of political Islam and the diverse range of categories and terms associated with it has emerged as a prominent research agenda within the social and political sciences. The application of these terms to a wide array of heterogeneous phenomena and currents among Muslim populations worldwide, coupled with the utilization of multiple theoretical approaches to define and formulate them within the realm of social studies, has posed significant challenges to their usage. The inherent ambiguity and lack of determinacy surrounding the dominant categories and definitions prevalent in the study of political Islam have led to a decline in their explanatory capacity, giving rise to a host of theoretical, methodological, normative, and political dilemmas and predicaments. This problematic state, compounded by the extensive body of research in the field of political Islam, necessitates an epistemological interrogation into the prevailing categories and definitions within this scholarly domain. Through a critical examination of prevailing definitions within the field, particularly in relation to the idea of foundation, the present article draws on the post-foundationalist approach to propose a distinctive conceptual apparatus for understanding and interpreting the phenomena categorized under political Islam. By juxtaposing the notions of discursive tradition and social configuration, the article endeavors to construct a nuanced understanding of political Islam that not only incorporates and comprehends the singular characteristics of the objects of inquiry but also encompasses varying levels of universality in elucidating the social phenomena observed among Muslims and in the Islamic world.

This article examines the role of the Islamic State of Iraq and Syria's (ISIS's) beheading videos in the United Kingdom and the United States. These videos are highly illustrative demonstrations of the importance of visual imagery and visual media in contemporary warfare. By functioning as evidence in a political discourse constituting ISIS as an imminent, exceptional threat to the West, the videos have played an important role in the re-framing of the conflict in Iraq and Syria from a humanitarian crisis requiring a humanitarian response to a national security issue requiring a military response and intensified counterterrorism efforts. However, this article seeks to problematize the role and status of ISIS's beheadings in American and British security discourses by highlighting the depoliticizing aspects of reducing a complicated conflict to a fragmented visual icon. The article concludes by emphasizing the need for further attention to how the visibility of war, and the constitution of boundaries between which acts of violence are rendered visible and which are not, shape the political terrain in which decisions about war and peace are produced and legitimized.