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Abstract This article empirically explores the interplay between the secular, post-Lutheran majority culture and Muslim immigrants in Sweden. It presents the ambiguous role of religion in the country's mainstream discourse, the othering of religion that is characteristic to this, and the expectations of Muslims to be strongly religious that follows as its consequence. Four results of a web-panel survey with Swedes of Muslim and Christian family background are then presented: (1) Both groups largely distance themselves from their own religious heritage - the Muslims do this in a more definite way; (2) the Muslim respondents have more secular values and identities than the Christians; (3) contrary expectations, Christian respondents show more affinity to their religious heritage than the Muslims do to theirs; and (4) the fusion between the groups is prominent. The article concludes that equating religious family heritage with religious identity is precipitous in the case of Swedish Muslims.

This article focuses on the ways in which Muslims actively participate in media debates about Islam and Muslims in Germany, and how they challenge or reinforce representations of themselves. It questions the narrative of powerlessness versus dominant actors in media and politics. Even though they were already perceived as part of a Muslim community, several prominent individuals in the German cultural and political sphere took an explicit position as Muslims—some insisting on their distance to religion. This paper aims at describing the various reasons and reflections accompanying this decision and argues that media images of Muslims steered individuals, who are not members of Islamic organizations let alone representatives of them, to become active or change their self-representation and act as Muslims. By demanding recognition as active members of German society, prominent Muslim individuals are creating new images of Muslims beyond an imaginary that is reducing them to their (alleged) religiosity and positioning them outside German national identity.

In The Promise of Piety, Arsalan Khan examines the zealous commitment to a distinct form of face-to-face preaching (dawat) among Pakistani Tablighis, practitioners of the transnational Islamic piety movement the Tablighi Jamaat. This group says that Muslims have abandoned their religious duties for worldly pursuits, creating a state of moral chaos apparent in the breakdown of relationships in the family, nation, and global Islamic community. Tablighis insist that this dire situation can only be remedied by drawing Muslims back to Islam through dawat, which they regard as the sacred means for spreading Islamic virtue. In a country founded in the name of Muslim identity and where Islam is ubiquitous in public life, the Tablighi claim that Pakistani Muslims have abandoned Islam is particularly striking. The Promise of Piety shows how Tablighis constitute a distinct form of pious relationality in the ritual processes and everyday practices of dawat and how pious relationality serves as a basis for transforming domestic and public life. Khan explores both the promise and limits of the Tablighi project of creating an Islamic moral order that can transcend the political fragmentation and violence of life in postcolonial Pakistan.

This chapter looks at Turkish foreign policy. In recent years, Turkey—with its combination of economic pragmatism and soft power appeal as a Muslim-majority secular democracy with a conservative and pious Muslim leader—has fared much better compared to other Muslim-majority nations in global affairs. Discarding its former policies of disengagement in international politics, Turkey has transformed into a truly global player whose reach now extends beyond its geographic neighborhood. Indeed, Turkey has emerged in the twenty-first century stronger than it has ever been in its modern history, evolving from a peripheral player into Europe's most dynamic actor and economy.

In a Western world suddenly acutely interested in Islam, one question has been repeatedly heard above the din: where are the Muslim reformers? As the number of Muslims living in the West grows, the question of what it means to be a Western Muslim becomes increasingly important to the futures of both Islam and the West. While the media are focused on radical Islam, this book claims that a silent revolution is sweeping Islamic communities in the West, as Muslims actively seek ways to live in harmony with their faith within a Western context. French, English, German, and American Muslims—women as well as men—are reshaping their religion into one that is faithful to the principles of Islam, dressed in European and American cultures, and definitively rooted in Western societies. The book's goal is to create an independent Western Islam, anchored not in the traditions of Islamic countries but in the cultural reality of the West. It begins by offering a fresh reading of Islamic sources, interpreting them for a Western context and demonstrating how a new understanding of universal Islamic principles can open the door to integration into Western societies. The author contends that Muslims can—indeed must—be faithful to their principles while participating fully in the civic life of Western secular societies. This book offers a vision of a new Muslim Identity that rejects the idea that Islam must be defined in opposition to the West.

Purpose The purpose of this study is to develop a model for the study of Islamic bank choice and to test the significant importance of the constructs that influence bank customers to choose Islamic bank in a pluralistic-secular nation. Design/methodology/approach Total of 348 conventional and Islamic bank customers were sampled. Five-point Likert-type question containing 27 bank selection items was used in collecting primary data. Cronbach’s alpha, composite reliability and average variance extracted are used to test the reliability and validity of the instrument. Also various descriptive statistics, exploratory factor analysis and one sample T-test are equally used in analyzing the work. Findings Exploratory factor analysis identified four factors. They are Islamic ethics, convenience, Islamic bank services awareness and physical evidence. Furthermore, the factors that show significant importance in the choice of Islamic banking are Islamic ethics and Islamic bank services awareness. The result equally shows that people are aware of Islamic banking. Practical implications This study provides insight on the factors that influence the selection of Islamic banking, an innovative banking concept. This study has obvious management and theory implications. Also, the study will assist the bank managers in developing effective marketing strategy to increase the market share. Originality/value This study reports Islamic banking selection criteria in a pluralistic-secular Nation. The study also developed a model that can be used in studying the choice of Islamic bank in special type of environment. Thus, Islamic banking is a new reality in the Nigerian financial scene.

The diversity of multicultural, multi-religious, and multi-ethnic groups and communities within Britain has created cohesion and integration challenges for different community groups and authorities to adapt to the current diverse society. More recently, there has been an increased focus on Muslim segregation in Britain in official reports and reviews. Those documents mentioned the Muslims’ segregation (directly or indirectly) for various reasons, and some recommendations have aimed to improve “community cohesion” in general and Muslims’ “integration” in particular. However, community participation in the design or planning of regeneration and development projects has yet to be focused on, although these documents recommended promoting community cohesion and integration through these projects. Community participation in architecture—in its broader sense—is a crucial aspect that contributes towards fulfilling the tasks of serving communities with different religious and ethnic backgrounds. Muslims’ religious and cultural practices have been problematised in urban spaces and perceived as leading to social and spatial segregation. This paper intends to explore how secular urban spaces are used and perceived by Muslims through their religious and cultural practices. Therefore, the article aspires to inform the community participation in urban projects and demonstrates the role that Muslims’ inclusion in designing urban projects has in promoting cohesion and integration. The Ellesmere Green project in Burngreave, Sheffield, UK, is an empirical example of exploring this locally through semi-structured interviews with community members, leaders, and local authorities’ officials. The findings demonstrate that sacred and secular spaces are interconnected in Muslims’ everyday lives, and the boundaries between them are blurry. The data also show that having the ability to manifest their religious and cultural practices in secular urban spaces does not suggest the desire for segregation, nor does it reduce Muslims’ willingness to have social and spatial interactions with non-Muslims.

This article focuses on the variety of ways pious Muslim women exercise their agency to navigate between religion, gender, and human rights in the dynamic post-Soviet Baltic societies. It shows that these women primarily find agency not in human rights but in Islam as a religion that provides instruction on aspects of life related to human rights. They are empowered as individuals by Islam as the religion of their deliberate choice, which gives them meaning and guidance in life. They also find agency in their roles as wives and mothers as well as in the sisterhood of the Muslim community, while a career serves more as an area of personal autonomy and self-realization. This research is based on the analysis of qualitative data from semi-structured interviews conducted in 2021–2022. Baltic women’s narratives on human rights (and in the case of this research, specifically regarding gender and sexuality) and the role of Islam in their lives contributes to the redefinition of religious and secular concepts within a post-communist context and contributes to the wider scholarly debate on pious Muslim women living in non-Muslim democratic societies.

The literature about secularization proposes two distinct explanations of anti-Muslim sentiment in secularized societies. The first theory understands it in terms of religious competition between Muslims and the remaining minority of orthodox Protestants; the second understands it as resulting from value conflicts between Muslims and the nonreligious majority. The two theories are tested by means of a multilevel analysis of the European Values Study 2008. Our findings indicate that, although more secularized countries are on average more tolerant towards Muslims and Islam, strongest anti-Muslim attitudes are nonetheless found among the nonreligious in these countries.

Our goal was to determine if differences exist in the attitudes of religious Muslim women living in Israel toward prenatal testing and pregnancy termination after undergoing in vitro fertilization (IVF) compared to the secular Muslim women who had undergone IVF. Six hundred and ninety-nine Muslim women from cities and villages participated, 47% city-dwellers; 53% village-dwellers; 50%-secular; 50%-religious. Secular women who had undergone IVF performed more invasive tests and terminated more pregnancies due to an abnormal fetus than religious women. More genetic counseling must be provided explaining the different prenatal tests and the problems in raising an abnormal child.