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"Mit ca. 2,5 Mill. Personen hat sich der Islam in der Bundesrepublik mittlerweile zur zweitgrößten Religion nach dem Christentum entwickelt. Vorgestellt werden im Rahmen des Vortrags neueste Forschungsergebnisse über den organisierten Islam türkischer Migranten in der Bundesrepublik, die als Nationalitätengruppe ca. 89 Prozent aller Muslime in der Bundesrepublik ausmachen. Eine detaillierte Charakterisierung der verschiedenen türkisch-islamischen Dachverbände (DITIB, AMGT, VIKZ, ADÜTDF, ACCB, ATIB etc.) sowie der internationalen islamischen Dachverbände in Deutschland (Islamrat, Zentralrat der Muslime in D., Islamisches Konzil) soll einen Überblick über die Entwicklung zur Ausbildung einer islamischen Infrastruktur geben. Vor diesem Hintergrund werden Fragen des Umgangs mit dem Islam auf verschiedenen gesellschaftlichen Ebenen behandelt. Einerseits werden Beispiele für den christlich-islamischen Dialog am Beispiel NRW vorgestellt. Zum anderen werden Fragen des behördlichen Umgangs mit dem Islam behandelt. Stichpunkte sind hier das Kopftuch, das Problem mit dem Schächten, islamischer Religionsunterricht, Moscheebau, Frage der Anerkennung als Körperschaft öffentlichen Rechts etc. Der Vortrag verfolgt den Ansatz, daß die Frage des Umgangs mit dem Islam eine migrationspolitische Herausforderung darstellt, die unmittelbar das Problem der Wahrung sozialen Friedens berührt." (Autorenreferat)

Islamic fundamentalism has either declined or stagnated since the mid-1980s. This is evident in the declining electoral strength of many fundamentalist political parties; in the ability of the authoritarian nationalist regimes to suppress the fundamentalist challengers; in the declining popularity of the Islamic regime in Iran; in the continuing rise of modernity in the Islamic world; and, in the attitude surveys of Muslim students. The decline of Islamic fundamentalism is related to three factors: first, fundamentalism offers a peculiar conception of Islam which is not shared by most Muslims; second, fundamentalism's rejection of certain elements of modernity is quite unpopular; and, third, as a socio-political alternative, fundamentalism is both incomplete and incoherent.

There are basically three choices as far as the future of the Union is concerned. The first is empire by force because the current federation is a federation only by label, and so, basically, a continuation of the same. The second is confederation, Yeltsin-style, based on inter-republican treaties. Confederation could have several variants. One is the Solzhenitsyn variant; the other is that everybody will get out of the Union; and the last is the nine-minus-six-scenario. The third and last alternative Soviet future is disintegration, with outside forces attracting the pieces: Muslims attracting the Muslim republics; Eastern Europe attracting the western Republics; and Scandinavia attracting the Baltic republics.

THIS ARTICLE EXAMINES THE "RUSHDIE AFFAIR" AND ITS IMPLICATIONS FOR INTERNATIONAL RELATIONS. IT EXAMINES THE CAUSE OF THE CONFLICT AND THE DEATH SENTENCE PASSED ON AUTHOR SALMAN RUSHDIE BY IRAN'S AYATOLLAH KHOMEINI; BLASPHEMY AS THE OBJECT OF THE CONFLICT; THE PROCESS OF THE CONFLICT AND CRISIS; AND INTERNATIONAL REACTIONS TO THE CRISIS. SEVERAL CONCLUSIONS FOLLOW: THE RUSHDIE AFFAIR HAS CLEARLY DEMONSTRATED THAT THERE EXISTS AND IRREDUCIBLE ANIMOSITY BETWEEN ISLAM AND THE CHRISTIAN WEST; THE PROCESS OF SECULARIZATION AND MODERNIZATION WITHIN MUSLIM SOCIETIES HAD BEEN REVERSED; AND THE RUSHDIE AFFAIR HAS INCREASED THE ANIMOSITY OF LARGE SEGMENTS OF THE POPULATION IN THE WESTERN SOCIETIES AGAINST MUSLIM IMMIGRANTS.

The recent evolution of the relations between unionism and Muslim immigrants in the car industry reveals the visibility of Islam in traditional sectors of the French working class. It has progressively raised the question of the various forms of compatibility or not between Muslim practice and activity in unions. All types of attitudes have been observed in two surveys between forms of union involvement and religious behaviours. In the same way unions may adopt several forms of accommodation between their principle of secularity and the defence of working-class claims, when these encompass the recognition of Islam at work and the wish to negotiate the legitimacy of their common identity.

SummaryCases of βthalassaemia and haemophilia (factor 8 and 9 deficiency) in pre-war Lebanon were examined for social and genetic information, using medical records. All diagnosed cases admitted to the American University Hospital in Beirut between 1960 and 1970 were examined. Muslims and families of lower socioeconomic status predominated in the data, and many cases were located in the semi-rural poverty belt of Beirut, where many rural migrants and Palestinian refugees congregate. Parental consanguinity rates among male haemophiliacs were used as estimates for the general population. Consanguinity is higher in the thalassaemic population. In the Christian population the incidence of this autosomal recessive disorder appears to have been inflated by consanguinity more than in the Muslims

Although liberal Islamic teachings stipulate that education is a mandatory right for all Muslims regardless of gender, and encourages the pursuit of education and wisdom from the cradle to the grave, and despite what is written in the hadith1 concerning the Prophet's positive attitude towards education for both genders, some scholars and rulers in the past have not given importance to education for women. Historically, education for women has been restricted to the realm of religious matters. As a "means to an end" and "in fear of causing unrest," some have endeavored to persuade Muslim communities to "deny" women the right to literacy and to discourage them from furthering their education.

It appears that we are witnessing a debate taking root between Muslim scholars or "propagandists" and the state over the issue of domestic violence which is a form of violence. These brothers see the proposed draft law to be at odds with Islamic law and use the latter to ensure that a woman is obedient to her husband. This is what little I read in the press. In the absence of the integral text refuting the law, you cannot take a position, especially if you are a non-Muslim. I expect there will be major divisions not only among the various religious communities, but also within one and the same religious community.

Essay contrasting lives of two Saudi Arabian women, one who chose to adopt a traditional Muslim lifestyle at home, and the other who moved to New York City, where she experiences a different culture, Sept. 11, 2001 terrorist attacks and investigation by the FBI, and chooses to remain in the US.

Muslim presence in Europe has increasingly been seen as problematic. Examining events such as the French ban on headscarves, the publication of cartoons satirizing Mohamed and the speeches of Pope Benedict XVI, Luca Mavelli argues that this perspective has prevented a reflection on the limits of Europe's secular tradition.