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Iris Kolman

are fully committed to each other even though they are not married: ‘This is the love of our life and that’s it.’ She does not understand why marriage is ‘such a big deal,’ if she were living outside Tunisia she probably would not get married at all: ‘I don’t need to have a piece of paper to proof

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Divine Revelation and Human Reasoning

Young Norwegian Muslims’ Reflections on Homosexuality

Levi Geir Eidhamar

(…) I do not lead a double life, I think that it is a greater sin, if anything, to lead a double life. Amir, a gay living with his boyfriend, shared a similar kind of approach. He did not believe that the Quran mentions homosexuality at all – including in the Lut story. His basis for believing

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Aurelia Felea

networks. The effort sometimes involved the highlighting of certain aspects generally missing from extant empirical studies, dealing with Muslims’ life in Austria, and also focusing on a relatively recent social phenomenon—European Islam, which was born and evolved rapidly, not without its contradictions

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Tuula Sakaranaho

choosing narratives which not only help to bind the pupils with Islam’s past and the Muslim Umma but are also relevant to their daily life in Sweden. Hence, the aim of Islamic religious education is not only to foster the formation of Islamic identity but also give means to living as Muslim in a modern

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Riem Spielhaus

marginalized. Pegida has been most attractive to middle-aged men with no religious affiliation and with an above-average education, who were, on the whole, gainfully employed and living in and around the capital of Saxony, Dresden. Most demonstrators share a certain pride about their Heimat and think of

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Gary Wood and Tugrul Keskin

, political and economic life. Berger’s assumption of global desecularization seems today to be based on a limited understanding of both Muslim societies and American evangelical movements, as just two examples, and tended to overlook the changing character of modern religion from one that is community

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Silvia Martens

Islamic charity in a non-Muslim Western environment. I will address the following questions: Do Muslims practise religiously motivated charity and make use of “Islamic” models of giving? How do Muslims in Switzerland learn about “genuinely Islamic” forms of charitable giving, and how to implement them

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Smita Tewari Jassal

, there is a tendency to forget the main aim of life” (Notes from the Field, June 2012). By providing these women with “practical tools” for living, their multi-layered responses offered a sense as to the ways in which they drew upon Said Nursi’s and Fethullah Gülen’s teachings in an effort to integrate

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Abbas Aghdassi and Seyed Mohammad Marandi

people of various ethnic/religious beliefs against a greater concern, living under racist and unjust social conditions. References Abdo G. ( 2006 ). Mecca and Main Street Muslim life in America after 9/11 . About Islam . ( 2015 ). Retrieved from http

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Who are “the” Salafis?

Insights into lifeworlds of persons connected to Salafis(m) in North Rhine-Westphalia, Germany

Sabine Damir-Geilsdorf and Mira Menzfeld

European societies—and, in the media and everyday dialogue, is has become a group thought to be directly connected to Salafis(m). But also prior to this, Salafis have often been regarded as an extremist, potentially violent minority, recruiting people for terror attacks and living in total opposition to