Islam in Europe - Essay Example

Running Head: ISLAM IN EUROPE Islam in Europe Name Institution Date Table of Contents Table of Contents 2 Islam in Europe 3 Muslim situation in Europe 3 Introduction 3 Immigration in to Europe 4 History of Islam in Europe 5 Spain and Sicily 6 Islamic Minorities in Europe 7 Hijab in France 7 Islamic food, holidays and praying times 8 Islamic Graves and funeral 8 Turkey as a Muslim country in the European Union 8 Islamic Marriage law 9 Conclusion 9 References 10 Islam in Europe Muslim situation in Europe Introduction Muslims are perceived to be second largest group of religion in much of North America and Europe. For a majority of Muslims it is a journey of soul-searching when they are to adapt to life in the West and face the prospect of where really their identity lies. The identity question particularly affects second generation immigrant and convert Muslims at the same time who have many questions to pose to themselves and the kind of culture around them. Muslim immigrants of a younger generation has come of age in the Western part of the world; almost close to half of them are born in the West and are distinct from their parents who had migrated in this part in the 1960s and 1950s. The younger generation did not adopt the kind of assimilation and integration that their parent desired. According to Goele (2011), they were very different from the humble, inconspicuous immigrants who were grateful to be allowed in, in the first place. They asserted their presence. In this circumstance the issue of religion and race often went together hand in hand, as mounting racism relegated them into a huge sense of religious identity. The economic factor also prevails. Younger generation of Muslim are better educated as compared to their parents, who, for instance, in the United Kingdom, had come largely to get menial jobs as factory workers and bus conductors. According to Radu (2009), young Muslims are aggressive and equally compete for opportunities at institutions of higher learning like the universities with the zeal of becoming engineers and doctors. They look forward to sharing the good life style in the West, to own cars and smart homes. Not all heralds of Muslim activity are an indicator of healthy Islam. Some trends in the younger generation of Muslim arouse pessimism in several Muslim quarters. Muslims living in the West who are older are filled with fear that their culture is weakening over time. A recent research indicates that with each successive generation there is weakening adherence to particular values of Islam (Radu, 2009). Some of the Muslims currently do not feel bad concerning dancing, dating, and drinking. Some girls who are Muslim do not see anything wrong in marrying non-Muslims so long as there is lover and tenderness towards each other. 70% to 80% of all the Muslims in the West do not belong to any mosque or Islamic centre; they do not give a damn about them. Many look forward to Muslim countries, particularly those which are oil-rich, should construct mosques for them, and they in turn do not contribute a dime of their income to the Islamic organizations and centres. It is no longer deniable that going by the statics available part of Muslim Youth it is becoming integrated into the American or Western society to a degree that impacts seriously on their identity as Muslims and their practice of Islam. The fact that the degree of religious observance is comparably low in the young Muslims meaning the integration of them into the host countries has translated to assimilation. The decline in conformity to Islam doctrines has compelled the religious leaders of Islamic association to redesign their manner of working. The religious leaders have opted to adapt to the circumstances of the young generation, redesign the format of religious education, reshape their cultural and social activity and even speak their language. Immigration in to Europe Beginning with British in India in the eighteen century and then thereafter in the end of nineteen century and into the twentieth century, colonial empires of Europe colonised regions having majority of the population being Muslim or huge number of Muslims population. This made the European population to come in contact with the Muslim as civil administration and as army in the new colonies and the immigrants from the Muslim countries who came to the country colonizing them. After achievement of independence by the colonies, there occurred massive migration from the colonies. In the 1960s and 1970s guest worker were brought to Europe by the governments of Netherlands, Germany, Scandinavia, France and Belgium. Another category of the immigrants descended from those who had moved inside Europe colonial empire and from their original home country. When the countries in Europe imposed a ban on immigration, this kind of immigration shifted. Presently a majority of the Muslim immigrants come into countries in Europe as part of family reunification or asylum seekers. A large portion of the 2nd generation immigrants marry spouses from their origin homeland. Some of the European countries have cut down drastically on such immigration by passing strict laws, for instance, the Danish 24 year rule (Goody, 2004). History of Islam in Europe Realm of Islam and Europe has maintained close ties with each other for several centuries. Majority of sociologists and historians are of the view that Islam was the leading reason for movement of Europe from the darkness of its middle Ages to the brilliance of the Renaissance that was later experienced. During that time when Europe still lagged behind in astronomy, mathematics, medicine, and many other fields, Muslims had a massive treasure of great opportunities of development and knowledge. The first occasion that made Europeans aware of coming important place of Islam in their future was the capture of Jerusalem in 638 by caliph ‘Umar bin al-khattab. This made Europe to realise for the first instance that Islam was approaching and spreading towards its borders. The major reason for the Crusades, that were launched centuries later, was to recapture Jerusalem from the Muslim (Abicht, 2008). The crusaders who were given this mandate gained something different for their contact with the world of Muslim which was the initial step towards the rebirth of Europe. Dominated by conflict, despotism, darkness, and war, Europe came in contact with advanced civilisation of the Islamic world and witnessed that its inhabitants were both highly civilised and prosperous, as well as advanced in the fields of astronomy, mathematics, and medicine together with their social lives. They also stumbled on the fact that values rarely found in Europe at that time such as tolerance, understanding, pluralism, self-sacrifice and compassion, were aspects of the high morality by Muslims, who well aware of their responsibilities in religion. As the crusades persisted, societies in Europe also had contact with a Muslim society much closer to home: the Muslim Kingdom of Andalusia, which is located in the southern part of Europe. Andalusia had a huge on the culture of Europe until its fall in the late 15th century (Nachmani, 2010). Andalusia kingdom with its high degree of civilisation and social structure was more advanced as compared to the rest of Europe. The prominent historian from Spain notes that the defeat in Spain did not emanate from the north, the Muslim conquerors advanced from the south. This was far beyond victory, it was a civilisation leap. Owing to this, most brilliant and richest civilisation known in Europe was initiated and flourished throughout the Middle Ages between the 15th and 8th centuries. At this time northern people were shattered by religious wars. Andalusia finally collapsed in 1492 with Granada fall; this was the last kingdom on the Iberian Peninsula. At this time Europe came in touch with the Ottoman Empire which commenced advancing in the Balkans in the course of the 15th century owing to several mass conversions and victories among the Balkan people. The conversions were never imposed by force or pressure. Morality of Islam put in place by Ottomans brought those who can in contact with it to freely choose Islam. Civilisation of Ottoman, founded on Qur’anic moral values of equality, justice, compassion and tolerance, remained in the Balkans for a period of 400 years, their traces can be found here. Ahuge number of these remains was destroyed hugely by Serbian missiles and troops during the war in Bosnia; this point does not alter the history facts. The civilisation that was Quran based made Islam to be a significant part of Europe. In this age a huge number of Europeans who are Muslims live in the Balkans. Spain and Sicily King Asturias commenced the Christian counter-offensive that was called Reconquista preceding the Battle of Covadonga that occurred in 722. By and by Spanish Christian forces took over the peninsula. By the year 1236, almost all that remained of Muslims in Spain was the Granada province in the south. During the 8th century Muslim forces out of Spain into southern part of France called Aquitaine, but encountered short setback they were defeated by the Duke of Aquitaine in 721 at the Battle of Toulouse. In the year 725 the Muslim forces Autun in France. The last of Muslim forces were driven out of France in the year 759, but they maintained their presence, particularly in Fraxinet all through Switzerland until the tenth century. At the same period, forces of Muslim managed to parts of southern Italy and Sicily, they later sacked Rome in 846 and consequently Pisa in 1004. Sicily was eventually conquered by Berbers and Arabs from 827 onwards, and the establishment of Emirate of Sicily was done in 965. The occupied the region until they were expelled in 1072 by the Normans (Goele, 2011). Islamic Minorities in Europe In all European Union countries, the Muslim communities, that are almost 15million people, represent a significant religious minority despite being a quite varied group, both in terms of national origin and religious practice. The weight of the minority forces the legal systems to come terms with its presence. Nevertheless, these changes are greatly diversified and are in the process of evolving rapidly, not particularly towards much tolerance (Waardenburg, 2003). Hijab in France An increasing Muslim identity and the desire to assert that particular identity, especially the youth, has precipitated debate concerning the Muslims dress viability in Europe. The key point of contention is the different types of clothing, for instance, niqab, the face veil and the over-cloak, abaya. Pauly (2004) notes that the Arabic word hijab refer to general modest behaviour and concerns women and men, but it is also used to describe the Muslim headscarf. Different countries in Europe have different approaches to the issue. For instance, France has banned the hijab in the public education system. Others like Sweden view the wearing of the headscarf, hijab, as a fundamental right obtained from the freedom of region (Ghodsee, 2009). Hijab is an Islamic obligation of all the Muslims; it particularly applies to the women. Hijab is compared with modesty in all aspects including social, physical and personal. Some Muslims agree that compelling the women to put on the headscarf is against the precepts of Islam and should not be promoted. The ban of hijab in France was a very controversial political matter with both sides being split on the issue. Allen and Toorawa (2011), argue that thousand of majority of them being women wearing headscarves marched in France to protest against the ban. Some saw the ban as wrong since it hindered the Muslims from asserting themselves and their identity. Some advocated the use of persuasion as opposed to force. In another development in move that displayed a widespread anxiety concerning Islam and undermined country’s reputation for religious tolerance, the Swiss voted overwhelmingly to impose a national ban on the construction of minarets which are the prayer towers of mosques in a referendum drawn by the far right but objected to by the government (Peggy, 2009). Islamic food, holidays and praying times Muslims eat halal meat which is meat from an animal that is slaughtered by a Muslim. Halal is anything that is permissible to Islamic law. Prior to most countries accepting halal meat most Muslims were forced to stick to safe vegetarian diets, or shop from special stores that imported halal products from the Middle East. Some of the halal products began to be produced by certain companies in Europe. Muslims pray five times in a day. The prayers are paced out throughout the day. Each country has a particular timetable of prayer that varies country from country. The major Islamic holidays include: Islamic New Year (Muharram), Muhammad’s Birthday (Mawlid al-Nabi), fasting (Ramadan), Ramadan ends (Eid al-Fitr), and festival of sacrifice (Eid al-Adha). Islamic Graves and funeral According to Edgar (2011), the corpse is normally washed; the aim is to physically cleanse the corpse. The manner of bathing may vary but the ritual is very vital Sunnah of the Islamic prophet Muhammad. Muslim community convene to offer their collective prayers for the dead forgiveness. The grave has to be aligned perpendicular to the Qibla, that is, Mecca. The body is placed in the grave without a casket and it should lie on its right side, and facing Mecca. The Grave makers are supposed to be raised only up to a maximum of 30cm above the ground. Grave makers should be simple because lavish is frowned upon by Islam. In many circumstances the graves may be unmarked, or simply marked with a wreath. Presently it is more common for members of the family to erect grave monuments. Tombs are graves that are visited (Nielsen, Akgonul & Alibasic, 2009). Turkey as a Muslim country in the European Union Turkey possesses a secular constitution which has no state religion. Ninety nine percent of the population in Turkey is Muslim. Among this seventy percent belong to Sunni branch of Islam. Almost 25% of the population of Muslim is inclined to the Shi’a Alevi branch. Christians were initially sizeable religious minorities in Turkey. Turkey is the first Muslim-majority country to join the European Union. Official census of population in Turkey are not inclusive of information regarding to the religious belief of a person or his ethnic background since this is against the regulation laid down by the constitution of Turkey which give the definition of citizens of Turkey as being Turkish in Terms of nationality, regardless of race or faith. There is a strong practice of secularism in this country (Foblets, Carlier, Aboutaleb, 2010). There is no official religion and does not promote any. Many are opposed to Turkey joining the European Union. They observe that the values and culture of Turkey are quite different from those of other members of European Union. They show that the 99.8% Turkey Muslim population is too different from the Christian-based Europe. Geographically also Turkey is largely not in Europe. The Turkey position for not recognising Cyprus brings on board another problem. Turkey has to accept that Cyprus is a member. Others are concerned that the large population would change the balance of power in the European Union. Turkey will be the second huge country and finally the largest after the decline of Germany population (Edgar, 2011). Islamic Marriage law Islam recognises the importance of sex and recommends marriage. Islam does not advocate for celibacy. Allah has given instructions to Muslims to marry. Marriage in Islam is fundamentally a contract. The boundary between secular and sacred was not very explicit in Islam. For marriage to be valid there should be a proposal that is clear, clear acceptance, at least two reliable witnesses (to safeguard against legitimacy of progeny and exclude illicit sex), and there must be marriage gift from the bridegroom to be. The Muslim man is allowed to see the woman whom he wants to marry before taking any other steps further so as to enter into the particular marriage with full knowledge. Dowry should be estimated in regard with the situation with more emphasis being placed on moderation. Islam permits a man to marry more than one wife but more restrictions have been put on this issue. Muslim women are not allowed to marry non-Muslim men. On the other hand Muslim men are allowed to marry chaste women, women of virtue and character, from among Christians and Jews (Peggy, 2009). Conclusion Islam in Europe has a vast history that is interesting. Earlier the Muslims came to some part of Europe through quests but they were later on overcome by other empires. Many immigrants from Islamic faith eventually came to Europe as factory workers and since then their population has continued to grow. Although some of the reaction towards Islam has not been without controversy, there is more effort to be more tolerant. This paper looks extensively at the history of Islam in Europe and the basic Islamic law that are observed in Europe. References Goele, N. (2011). Islam in Europe: The Lure of Fundamentalism and the Allure of Cosmopolitanism. New Jersey: Markus Wiener Publishers. Foblets, M.C., Carlier, J.Y., Aboutaleb, A. (2010). Islam & Europe: Crises Are Challenges. Belderbos: Universitaire Pers Leuven. Allen, R. & Toorawa, S.M. (2011). Islam: A Short Guide to the Faith. Grand Rapids: Wm. B. Eerdmans Publishing. Edgar, T. (2011). The Pearson General Knowledge Manual 2011. Delhi: Pearson Education India. Peggy, M. (2009). 5 Steps to a 5 AP World History. Chicago: McGraw Hill Professional. Nielsen, J.S., Akgonul, S. & Alibasic, A. (2009). Yearbook of Muslims in Europe. Leiden: BRILL. Pauly, R.J. (2004). Islam in Europe: integration or marginalization? Aldershot: Ashgate Publishing, Ltd. Goody, J. (2004). Islam in Europe. New Jersey: Wiley-Blackwell. Fokas, E. (2007). Islam in Europe: diversity, identity and influence. Cambridge: Cambridge University Press. Radu, M. (2009). Islam in Europe. Pennsylvania: Mason Crest Publishers. Abicht, L. (2008). Islam and Europe. Leuven: Leuven University Press. Nachmani, A. (2010). Europe and Its Muslim Minorities: Aspects of Conflict, Attempts at Accord. Eastbourne: Sussex Academic Press. Waardenburg, J. (2003). Muslims and others: relations in context. Berlin: Walter de Gruyter. Ghodsee, R.K. (2009). Muslim lives in Eastern Europe: gender, ethnicity, and the transformation of Islam in post socialist Bulgaria. Princeton: Princeton University Press. Read More