In the U.S. and Western Europe, people say they accept Muslims, but opinions are divided on Islam
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The vast majority of people across 15 countries in Western Europe and in the United States say they would be willing to accept Muslims as neighbors. Slightly lower shares on both sides of the Atlantic say they would be willing to accept a Muslim as a family member. At the same time, there is no consensus on whether Islam fits into these societies. And in the U. However, Europeans are less likely than Americans to say they would be willing to accept Muslims as family members.
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At age 16, he set out on a journey to figure out what or in whom he wanted to believe. His search took him around the world in his early 20s, to Africa, the Middle East and finally, to India, where he bought a one-way ticket, settled down for two and a half years and became a Hindu. He discarded all his material possessions for a simple life with self-made clothes and little money.
When he returned home to Europe, he was barefoot. He went back to his first passion of creating music, and spent his days making the most out of his life as a rock musician living in a group house. Religion became less and less important, and he prayed only sporadically. Until one day in the garden, in what felt like he was struck by lightning, it suddenly dawned on him that he believed in one God and not the multiple gods he had been praying to.
So he renounced Hinduism, attracted by the notion of tawhid , or the monotheistic unity of God. He knew that he believed in God and that there was only one God, but the concept of Islam still had yet to fully resonate with him. In May of , at the age of 28, Pedersen went to visit some old friends in Copenhagen.
All three of them lived together in an apartment, and all three had converted to Islam since the last time he had seen them. One early morning, Pedersen woke up to the sight of his friends praying the first of their five daily prayers. He suddenly came to the realization that these men, unlike himself, had a strong relationship with God because they gave him their full attention.
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Marriages formed by religious ceremonies which are not legally recognized are often cited as synonymous with unregistered Muslim marriages. The recent independent review into the application of sharia law in England and Wales in particular brought the issue of legal reform to the fore. This article uses the concept of liminality to argue that these relationships may in fact indicate signs of integration, not isolation.
Liminality is employed here to signify a process of transition from one set of cultural norms to another, and unregistered religious-only marriages in this theoretical framework represent a transition from state recognized unions, towards the widely accepted cultural norm of cohabitation. This new cultural practice remains in flux. Focus group discussions and discourse analysis methodology are utilized to explore marriage practices in order to ascertain emerging norms and the perceived need or otherwise to register marriages with the state.
These narratives are key to understanding the trend towards unregistered marriages. This article explores two key thematic areas which emerged in this research, namely, i integration: to register or not to register; and ii categories of Nikah. In the most recent and extensive survey of its kinds, True Vision Aire and Channel 4 commissioned a survey of Muslim women during —17, and found 60 per cent of the respondents were in religious-only marriages. Questions over the legal status of these marriages arise due to non-compliance with formal marriage requirements.
The discourse around the need or otherwise to undergo a legally recognised ceremony of marriage will differ according to the point in the relationship, and the associated priorities.