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This paper provides a comprehensive analysis of the findings in current research focusing on the implementation of Islamic law in Europe. It explores the concept of fiqh al-aqalliyyāt (minority jurisprudence) or context-specific jurisprudence and how it is debated and contested in Europe. While shedding light on a normative application of Islamic law, the paper focuses on the role and work of European Council for Fatwa and Research (ECFR) and how it has made an important contribution to addressing issues related to Muslim communities by issuing fatwas based on the methodology of fiqh al-aqalliyyāt. Since a wide range of actors both in Europe and the Islamic world currently voice calls in favour of integration of Muslims in Europe as opposed to assimilation and segregation, the paper attempts to understand the specific grammar of this integration talk and how it translates into fiqh discourse produced by the European Council for Fatwa and Research (ECFR). [ABSTRACT FROM AUTHOR]

This introduction to the Special Issue "Rethinking Islam and Space in Europe" advocates for an analytical turn in the study of Islam in Europe by using space as a central conceptual lens. While spatial approaches are gaining traction in the study of religion, migration, ethnicity, and race, we argue that the critical potential of spatial approaches remains largely unexplored. This paper offers a threefold contribution. First, we show how combining spatial perspectives with local histories contributes to de-exceptionalising the contemporary study of Islam in urban contexts. Second, by "localising secularism" we can uncover concrete formations of exclusion and erasure, while also providing a more refined picture of the ways in which the agency of Muslims is negotiated. Third, we demonstrate how scrutinizing the nexus of time, race and Europe reveals colonial pasts and continuities that are disrupted and transformed by the movement of bodies through public spaces. [ABSTRACT FROM AUTHOR]

This paper investigates the multiple dimensions in the identity constructions of the daughters of the Muslim migrations to Italy. It focuses on the transformations in the way girls and young women relate to religion, in the transition from the generation of mothers, who emigrated from countries with a Muslim majority, to the generation of daughters, who grow up in a European context where Islam is a minority religion. It discusses ‘transmissions’, ‘translations’ and ‘betrayals’ in the migration experience, from a standpoint which highlights the specificities of gender and of generation. The article is based on an intersectional analysis of biographical accounts by Muslim girls and young women of Bengali and Moroccan origin who were born and/or grew up in Italy. Intersecting religious identity with other identity lines such as national belonging (to the parents’ country of origin and to the country where they were born or grew up), gender, class, color and age, multiple reactions and positions emerged. In this context, the religious dimension inherited/experienced/reinvented/called into question by the daughters of migrations appeared to be in constant evolution. Indeed, the stories contained herein of young Muslims tell of the emergence of European Islam. [ABSTRACT FROM PUBLISHER]

The paper aims to analyse past European legacies of colonialism, Orientalism and racism and show their contemporary influence on European encounters with and discourses on the 'other'. By showing some examples of European deep and historical implications in many contemporary disputes 'between cultures', we claim that Europe thus fails to recognize its hypocrisy and is therefore not able to approach and solve its 'problems' with the 'other'. Indeed Europe created its 'problematical other'. The paper thus analyses and problematizes general assumptions about the Islamic headscarf issue and its assumed oppression of women, and understandings of minority and immigrant cultures as immanently violent, especially towards women. [ABSTRACT FROM AUTHOR]

This paper discusses special admission rules for ministers of religion, focusing on admission policies for Muslim ministers of religion. The paper situates admission policies in the wider context of the political accommodation of Islam in Western Europe and analyses to what extent such policies are linked to other dimensions of the political accommodation of religion in general, and Islam in particular. It asks why admission rules have recently drawn the attention of policies despite the fact that a very small number of persons are affected. The main reason why admission policies for Muslim clergy are considered important by some governments is a general concern about Muslim leadership, particularly 'radical' Muslim leadership, and the desire to 'control' and monitor community leaders. In addition, changes in policy have to be seen against the wider background of attempts to 'Europeanise' Islam, notably in the context of increasingly assimilative integration policies. At the same time, several features of Muslim religious leadership, such as the transnational nature of 'employment' of religious leaders and the relatively low share of full-time, professional Muslim clergy, seem to contradict state policies and, perhaps most importantly, militate against a state's attempts to control Muslim religious leadership. [ABSTRACT FROM AUTHOR]

This paper forms the introduction to a special issue of the Journal of Ethnic and Migration Studies on 'Islam, Transnationalism, and the Public Sphere in Western Europe'. Taking as its starting point the seminal volume edited by Gerholm and Lithman-- The New Islamic Presence in Western Europe (1988)--the paper reviews continuities and changes in European Muslim communities and their relationship with others. Drawing extensively on case studies based on anthropological research in four European countries (Britain, France, Germany and Italy), the paper first examines the problematic character of the category 'Muslim', and identifies ways in which Islam in a European context can be considered transnational. It then explores how the question of living as a Muslim in Europe is being addressed in the context of transnationalism, considers whether there is an emergent 'European Islam' or 'European Muslim' identity, and ends with consideration of the problems and prospects for Islam in European public spheres. [ABSTRACT FROM AUTHOR]

The background to this paper is the need to reconcile at theoretical and political levels the quest for recognition of Muslims in the West with skepticism towards essentialist and uncritical understandings of Islam. Whereas in Europe there is a growing tendency to celebrate the challenges that the presence of transnational Muslim identities pose to the presumed universal nature of the liberal nation-state, Middle Eastern feminists are denouncing relativistic approaches towards Islam as the expression of an emergent alliance between multiculturalism, neo-orientalism and fundamentalism. My contribution to the unfastening of this theoretical and political deadlock is to demonstrate the multiple meanings and practices of being Muslim in Europe, and reveal the contradictions and contestations embedded within them. The paper sheds light on the unease that some young Muslims feel about the dichotomous constructions which mark the debate on Muslim identities in both the academic and political arena, and shows that Muslims' experience in the West is inscribed in, and cross-cuts, diverse socio-political identities, challenging the presumed dichotomy which opposes universalism to difference. Yet, far from simple acts of bricolage , these processes of identity renegotiation are deeply painful and conflictual. [ABSTRACT FROM AUTHOR]

An emerging consensus among scholars of Muslim political and social identity suggests that Western Muslims live out an anti-essentialist critique of identity construction. Considering this view, this paper examines a cross-national comparison of British Bangladeshis in London and Spanish Moroccans in Madrid that solicits the perceptions of working-class Muslim men. While the results indeed reaffirm respondents' concomitant relationships to a variety of identity paradigms, interview content demonstrates that subjects' multiplicity is complicated by their desire to meet – not reject – the essentialist standards of belonging to the identity paradigms discursively available to them. Rather than defiantly cherry-picking preferred characteristics of religion, ethnicity and nationality, individuals' responses suggest that they are trying to fulfil perceived standards of authenticity. Such a contention helps explain the prevalence of Western Muslims' expressed and well-documented ‘identity crisis’, suggests the enduring relevance of identity essentialisms, and more broadly, complicates post-modern conceptions of identity formation. [ABSTRACT FROM PUBLISHER]

Recent research suggests that the settling of Muslims in secular Europe is leading to the individualisation of their religious identity and to the fragmentation of their social life. Such research purports to show the production of a specific 'European' Islam that eludes the traditional authority in which Islam is allegedly still mired in most Muslim majority societies. This paper considers the predicament of Muslims in Europe from a different perspective, through a consideration of the ambivalence of secular norms of the public sphere and of their limits in dealing with religious expressions. While much of the current literature concentrates on the diasporic and transnational aspects of the Muslim presence in Europe, the focus here is on specifically European and post-colonial dimensions. The institutional sedimentation of historic traumas, rather than universal values, specific to the formation of European societies and public spheres are considered in both their internal-metropolitan and external-colonial articulations. Set against these original characteristics of European public spheres, an analysis is offered of some of the most vocal activism, particularly that of Muslim women and youth, as instances of a struggle to transform and enrich, and even to decentre, European public spheres. [ABSTRACT FROM AUTHOR]