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This paper serves to explore the concept of the European Muslims, the facts and challenges, from the perspective of a European Muslim. I aim to highlight some of the deep-routed issues that European Muslims have faced historically and continue to experience today. I consider the causes and rationale behind the current situation and look beyond to suggest ways in which this may evolve. Four contributory factors have led to the deepening multidimensional identity crisis of Western society -- globalisation, immigration, the emergence of a new kind of citizen and social and terrorist violence. These have led to the creation of physiological and emotional tensions, doubts and fears in both Muslims and people of other faiths. Similar questioning is also evident within Muslim-majority countries. I propose suggestions for how improvements might be achieved, for better coherency and understanding to enable us to evolve from this feeling of fear and doubt towards self-confidence and mutual trust through a long-term dialectical approach. I highlight the importance of long-term education to overcome the lack of knowledge of one another and the associated confusion that exists today. Official institutions and politicians also have an important role to play in the development of civic awareness and a common goal to consider a vision for more meaningful communication. There is a need to create and build upon sound foundations of respect for both the values of individuals and those of religious communities throughout Europe; a need to invite an in-depth, deliberate analysis of relevant dialogue between one another. Critical reflection and analysis of the fundamentals of all faiths are essential to help us to recognise the role of the spirituality and its importance to the individual, and for us to recognise the benefits and richness that the embracement of the plurality of our faiths can provide. I argue that effective public dissemination of accurate information is also necessary, looking at the influence of the media and the need for journalists to consider making more responsible, positive contributions -- to be bold and to challenge but to be prepared to ask appropriate questions and distribute findings responsibly. This will in turn seek to encourage individual choice and responsibility of the ordinary citizen -- enabling and encouraging us to listen to our neighbours, to take time to better understand one another wholly, without judgement and preconceptions and to identify how we can best cooperate -- each of us actively participating and positively contributing towards our more all-inclusive societies. Adapted from the source document.

Just as the Arab Spring blossomed, the al‐Qaeda‐led era of terrorism came to an end with the killing of Osama Bin Laden in his Pakistani lair by American special forces. We asked two of the most contentious experts on all things Islamic—Ayaan Hirsi Ali and Tariq Ramadan—to assess the meaning of these historic moments on the future. Amr Moussa, the leading candidate for Egypt's presidency, and Ehud Barak, Israel's defense minister, also offer their views. Two top former intelligence agents from MI6 and the CIA look at the next turn of events—the Saudi counter‐revolution.

The Great Arab Revolt of 2011 has moved swiftly from the peaceful overthrow of autocrats in the nation‐states of Tunisia and Egypt to brutal repression in the tribal societies of Libya, Syria, Bahrain and Yemen.Meanwhile, the wired youth bulge of the Middle East that brought change is dissipating into an impotent diaspora while the organized interests of the old regimes and the once‐suppressed Islamists charge ahead to power. This section examines the revolt, the reaction and the power struggles in its aftermath.

Die Kontroverse um Thilo Sarrazins Thesen, die er in seinem Buch "Deutschland schafft sich ab" vertritt, macht für den Autor "schlagartig" klar, dass Sarrazin lediglich ausspricht, was viele Leute denken, ohne es laut zu äußern. Das zentrale Problem sieht er in den gängigen Meinung, der Islam sei erstens gewalttätig und zweitens die Religion "der Anderen", drittens unterdrücke er die Frau und viertens ließen sich die Muslime niemals in die europäische Gesellschaft integrieren. Diskutiert wird anschließend die gegenläufige Reaktion in europäischen Ländern, die darauf drängt, dass sich Muslime deutlicher zu Wort melden. Die meisten Muslime reagieren auf die aktuelle öffentliche Debatte, indem sie auf ihre Rechte pochen, ihre Meinung sagen und diese dezidiert nach außen vertreten: Zwar ist dies gewiss nicht die einzige Haltung, aber sieht man sich das Gros der muslimischen Vereinigungen in Deutschland an, ist für den Autor klar zu erkennen, dass sie Deutschland als ihr Land betrachten und sich für ein entschiedenes demokratisches Bekenntnis engagieren. (ICA2)

To the shock of the world, the mild‐mannered Swiss have acted the most radically of any European country out of fear of Muslim immigrants by banning minarets. Was this a blow against tolerance, or for it? Is Islam a European religion, or is Europe a Christian club? Meanwhile, as Turkey becomes more confident in its regional power and Muslim identity it is shaking up some old friends.In this section, two of Europe's most prominent Muslim voices, the foreign minister of Sweden and a top Turkish official try to sort it out.

America is more a creed than a nation. Our promise has always been that all individuals, despite race, religion or gender, have the equal chance to make it. The election of Barack Hussein Obama as president of the United States is thus a "soft power" coup for America's global image, which had lost its luster during the Bush years. Obama is the anti‐Bush who will lead by the power of example instead of the example of power. Yet, there are real limits. Can the power of example stop the North Korean or Iranian nuclear programs? Can it stop jihadists bent on establishing a new Caliphate across South Asia? Can it limit China's ambitions as the new power in Asia? In this section commentators from across the world offer their views.

The drama between the secularist legacy of Ataturk and the popular surge of Islamist‐rooted politics continues in Turkey, centered on the debate over the headscarf. Is it a sign of religious reaction, or a sign of non‐Western modernization that will ensure higher education for Muslim women? We represent here all sides of the debate.Elsewhere in the Muslim world are the reformers and critics listening to each other, or impeding progress with a blame game? Europe's most controversial figures in this debate—Ayaan Hirsi Ali and Tariq Ramadan—engage here.