"Between October 2011 and November 2012, Pew Research Center, with generous funding from The Pew Charitable Trusts and the John Templeton Foundation, conducted a public opinion survey involving more than 30,000 face-to-face interviews in 26 countries in Africa, Asia, the Middle East and Europe. The survey asked people to describe their religious beliefs and practices, and sought to gauge respondents; knowledge of and attitudes toward other faiths. It aimed to assess levels of political and economic satisfaction, concerns about crime, corruption and extremism, positions on issues such as abortion and polygamy, and views of democracy, religious law and the place of women in society.

"Although the surveys were nationally representative in most countries, the primary goal of the survey was to gauge and compare beliefs and attitudes of Muslims. The findings for Muslim respondents are summarized in the Religion & Public Life Project's reports The World's Muslims: Unity and Diversity and The World's Muslims: Religion, Politics and Society, which are available at www.pewresearch.org. [...] This dataset only contains data for Muslim respondents in the countries surveyed. Please note that this codebook is meant as a guide to the dataset, and is not the survey questionnaire." (2012 Pew Religion Worlds Muslims Codebook)

The European Qur’an. Islamic Scripture in European Cultures and Religion 1150-1850 (EuQu) is a research project (2019-2025 that aims to explore the ways in which the Islamic Holy Book is embedded in the intellectual, religious and cultural history of Medieval and Early Modern Europe. This research studies how the Qur’an has been translated, interpreted, adapted and used by Christians, European Jews, freethinkers, atheists and European Muslims in order to understand how the Holy Book has influenced both culture and religion in Europe. EuQu is an ERC Synergy project formed by a consortium led by the Spanish National Research Council (CSIC); the University of Naples L’Orientale (UNO); the University of Copenhagen and the University of Nantes (UN).

This article seeks to explain variation in the descriptive representation of Muslim minorities in national legislatures, relying on an original data set that includes 635 seats filled by Muslim-origin MPs in the lower chambers of national parliaments of 26 European polities in three legislative cycles between 2007 and 2018. We argue that the image of a polity as a union of multiple ethnocultural groups, reflected in concrete state policies and institutional arrangements, may be conducive to better descriptive representation of Muslim minorities, who were not originally envisioned as one of the communities constituting the nation. The results of multivariate regression analysis provide support for our hypothesis that the extent to which ethnocultural diversity is recognized and institutionalized helps explain variation in the levels of descriptive representation of European Muslims. We supplement our findings with congruence testing in four brief case studies: Belgium, France, the Netherlands, and Bulgaria.

These data were collected for a study of how the characteristics of political parties influence women's chances in assuming leadership positions within the parties' inner structures. Data were compiled by Fatima Sbaity Kassem for a case-study of Lebanon and by national and local researchers for 25 other countries in Asia, Africa and Europe. The researchers collected raw data on women in politics from party administrators and government officials. Researchers gathered information about parties' year of origin, number of seats in parliament, political platform, and all gender-disaggregated party data (in percentages) on overall party membership, shares in executive and decision-making bodies, and nominations on electoral lists. A key variable measures party religiosity, which refers to the religious components on their political platforms or the extent to which religion penetrates their political agendas.

Only parties that have at least one seat in any of the last three parliaments were included. These are referred to as 'relevant' parties. The four data sets combined cover 330 political parties in Lebanon plus 12 other Arab countries (Algeria, Bahrain, Comoros, Djibouti, Egypt, Jordan, Kuwait, Mauritania, Morocco, Palestine, Tunisia, and Yemen), seven non-Arab Muslim-majority countries (Albania, Afghanistan, Bangladesh, Bosnia-Herzegovina, Indonesia, Senegal, and Turkey), five European countries with dominant Christian democratic parties (Austria, Belgium, Italy, Germany, and the Netherlands), and Israel.

The aim of the EURISLAM research project is to provide a systematic analysis of cross-national differences and similarities in countries’ approaches to the cultural integration of immigrants in general and Muslims in particular. The countries studied in the research project are Belgium, France, Germany, The Netherlands, Switzerland and the United Kingdom. The core research question can be formulated as follows: ‘How have different traditions of national identity, citizenship and church-state relations affected European immigration countries’ incorporation of Islam, and what are the consequences of these approaches for patterns of cultural distance and interaction between Muslim immigrants and their descendants, and the receiving society?’ In order to answer this question, policy differences are related to cross-national variation in cultural distance and interaction between Muslims and the receiving society population. Three more specific research questions have been designed which are the focus in 7 different Work packages of the EURISLAM research project. The different methodologies used in the Work packages are later combined in the research project, allowing for a triangulation of research findings and a combination of quantitative and qualitative insights.

In Work package 3 of the EURISLAM project a survey questionnaire has been developed which enabled a study of the individual characteristics of Muslim immigrants. This survey is designed to answer one of the three specific research questions used in this project: ‘To what extent do we find differences across immigration countries in cultural distance and patterns of interaction between various Muslim immigrant groups and the receiving society population?’ On the one hand, we focussed on attitudes, norms, and values, particularly those relating to democratic norms, gender relations and family values, ethnic, religious, and receiving society identification, and attitudes towards relations across ethnic and religious boundaries. On the other hand, the study looked at cultural and religious resources and practices, such as language proficiency, adherence to various religious practices (e.g., attendance of religious services or wearing of a headscarf), interethnic and interreligious partnerships and marriages, the frequency and quality of interethnic and interreligious relationships with neighbours, friends, and colleagues, and memberships in social and political organisations of the own ethnic and religious group as well as of the receiving society. Both types of questions have been asked – of course where relevant in an adapted format – with regard to members of the dominant ethnic group of the receiving society, because, obviously, cultural distance and interactions are determined by the perceptions, attitude, and practices at both ends of the relationship. All these variables were gathered by way of a survey in each of the countries of a number of selected Muslim immigrant groups, as well as a sample of receiving society ethnics. The data of this survey is now published together with a Codebook.

In the revised edition of the codebook new information is added on the religion group variables in Block 3. In retrospect ambiguity appeared in the survey questionnaire specifically in the religion questions which (may) imply missing values for respondents of the ‘Atheist/agnostic/Do not belong to any denomination’ religious faith denomination group. These missing values may lead to distortions when using variables of the religion group. More details on this issue can be found on page 16 (3.2 Information on religion variables) of the revised codebook.

Specific information on the project duration has been added on page 8 (1.3 Project Duration) of the revised codebook.

The EURISLAM Dataset Survey-data published on October 6, 2015 has not been revised.

Interview Data

Nativism, Islamophobism and Islamism in the Age of Populism dataset

Transcripts of 302 interviews conducted with self-identified Muslim youth of migrant origin and native youth with affiliation or sympathy with movements labeled far-right in Belgium, France, the Netherlands, and Germany.[1] Local researchers conducted the interviews using the same interview guide, including 17 questions. Interviews were not audio-recorded. The researchers took notes, verifying their transcriptions with the research participant during and after the interview. Originally, the research consisted 307 interviews but five participants (1 French native; 2 German Muslims; 2 German natives) did not want their interview transcriptions to be made public on the ERC data repository site. In accordance with our ethical guidelines, we anonymized the transcripts. The dataset also includes the summary output (as an excel file) of the values analysis of the 307 interviews. Please visit the attachment named Data Summary to learn more about our method of analysis and how to use the attached documents. As a complementary file, we hope that the additional excel sheet detailing the demographic characteristics of our research participants (sex, age, educational background, etc.) helps advance researchers’ understanding of our participant profile.

Additional information:

302 transcription files (zipped), 2 data summary files, 2 documentation files

Cadmus permanent link: https://hdl.handle.net/1814/76159

Series/Number: EUI; RSC; Research Data; 2023

Publisher: European University Institute

Keyword(s): Deprivation, Radicalism, Nativism, Populism, Islamism

Sponsorship and Funder information:

ERC Advanced Grant research project "Nativism, Islamophobism and Islamism in the Age of Populism: Culturalisation and Religionisation of what is Social, Economic and Political in Europe" (No: 785934). The project’s details and output can also be accessed at the project website, https://bpy.bilgi.edu.tr/en/

This dataset contains the Arab-West Report special reports that were published in 2006.

This dataset mainly contains the writings of Cornelis Hulsman, Drs., among other authors on topics related to Muslim-Christian relations and interfaith dialogue. The writings in this dataset are mostly reports concerning Coptic Christian culture, Muslim-Christian dialogue, and the state of the Christian faith in Egypt.

Some of the articles address the controversial book "The Da Vinci Code" and the debates that ensued after its publication surrounding its historicity and freedom of expression.

Additionally this dataset contains recommendation for the work of Arab-West Report by other social figures and the development of its affiliated NGO, the Center for Arab West Understanding. Furthermore, this dataset contains commentary and critique on published material from other sources (media critique).

Some of the themes that characterize this dataset:

Development of the Center for Arab West Understanding (CAWU) and recommendations of the work of Arab West Report:

- Recommendation for Arab-West Report and the Center for Arab-West Understanding from Dutch musician and entertainer, Herman van Veen, Pastor Dave Petrescue ( Maadi Community Church in Cairo, Egypt) and Lord Carey of Clifton, former archbishop of Canterbury. Additionally, this dataset contains special recommendations of the work of Corneliss 'Kees' Hulsman and Sawsan Gabra by Dr. Jan Slomp, member of the Advisory Editorial Board of the Journal of Muslim Minority Affairs in Jeddah. Dr. Slomp acknowledges that Arab West Report’s use of reliable information is working towards strengthening Muslim-Christian relations by providing source material for cultural, educational and religious dialogue and cooperation.

-Another report mentioned that the Former Dutch Prime Minister Andreas van Agt visited Egypt to support the foundation of the Center for Arab-West Understanding.

-A report about NGO Status of CAWU, “After Three Years of Struggle”. This report came as a result of the February 18 ruling of the Egyptian Council of State that granted the Center recognition as an NGO under Egyptian law.

-Annual report: Arab-West Report presents the annual report for 2005.

-Arab West Report’s American intern writes about 220 years of religious freedom in the U.S., arguing that one standard must be applied to all.

-A discussion of homosexuality and Egyptian law taken from a bachelor’s thesis on Egyptian law.

-Book review of Jamal Al-Banna’s "My Coptic Brethren".

-“Christian Minorities in the Islamic World, an Egyptian Perspective”: A paper presented at the annual interfaith dialogue meeting of the Anglican Communion and the Permanent Committee of the Azhar al-Sharif for Dialogue with the Monotheistic Religions. This paper prompted criticism from Metropolitan Seraphim for the portrayal of Muslim-Christian relations in Egypt.

Media Critique:

-An author criticizes an article by the German magazine Der Spiegel about Christians in the Middle East. She claims that the article distorts the reality of the situation in the declining Christian communities in the region.

- Interview with Egyptian artist Farid Fadil, , including discussion of his views on Muslim-Christian relations in Egypt, ’Christian art’, Leonardo da Vinci and the controversial book, The Da Vinci Code.

-Excerpts from the speeches of Mr. Ahmad Māhir, former foreign minister of Egypt, Sir Derek Plumbly, British ambassador to Egypt , Mr. Tjeerd de Zwaan, Dutch ambassador to Egypt, Mr. Lasse Seim, Norwegian ambassador to Egypt, and Cornelis Hulsman, Drs., director of the Center for Arab-West Understanding, on ’Freedom of expression and respect for the other. How to respond if one is offended.’

- Highlights of the meeting held at El-Sawy Culture Wheel on May 7, 2006, to launch the CAWU website. Highlights include a welcome address by Mr. Muhammad al-Sāwī, comments from former ministers Dr. Mamdouh al-Biltājī, Mr. Ahmed Māhir, Dr. Ahmad Juwaylī, head of the Protestant Community Council, Dr. Safwat al Bayādī, and former prime minister of the Netherlands, Prof. Van Agt.

- Aran West Report asked our former intern Maria Roeder, a student of media science at the University of Jena in Germany, to summarize a study commissioned by the Austrian Federal Ministry of Interior. This study is a comparative study concerning Austrian media reporting on Muslims and media from countries with Muslim majorities reporting about the integration of Muslims in Europe.

-A review of the media coverage following the Alexandria church stabbings concludes that both Muslims and Christians condemned the attacks and spoke of the need for change in the citizenship rights of Christians.

-Apostolic Nuncio to Egypt, Archbishop Fitzgerald, responds to polarization following the Regensburg lecture of H.H. Pope Benedict XVI.

-Cornelis...

This dataset contains the Arab-West Report special reports that were published in 2005.This dataset mainly contains the writings of Cornelis Hulsman, Drs., among other authors on topics related to Muslim-Christian relations and interfaith dialogue between the West and Islamic world. Many of the articles also discuss tensions between Muslims and Christians in Egypt throughout the year. Notably, in this dataset, a number of the articles address the famous incident of the Danish cartoons and drawings of Prophet Muhammad which caused an uproar in the Islamic world. Other prominent subjects in this dataset include reports on monastic life and articles about Coptic Orthodox Bishops.Furthermore, the dataset included recommendation of Arab-West Report's work by other social figures and commentary on published material from other sources (reviews/critique of articles).Some of the themes that characterized this dataset:Book reviews of S.S. Hasan’s Book, "Christian Versus Muslim In Modern Egypt: The Century-Long Struggle For Coptic Equality" by a number of authors listed in this dataset.-John. H. Watson, who knows Pope Shenouda and many of the Bishops mentioned in the book, closes his review with Hasan’s words: “It is doubtful that the Copts have made much headway, in their century-long tortuously slow trajectory toward citizenship with equal rights."-PhD student Fiona McCallum concluded that by focusing on the bishops of the Coptic Orthodox Church, Hasan provides a clear and original study of the impact of the reform movement. McCallum explains that the use of traditions such as Coptic martyrology combined with modernization of the church administration has allowed the church to successfully assimilate Coptic cultural and political space in to its own structures.- An account of how the murder of the Armanious family had been received in the US Coptic community. The Coptic community held a candlelight vigil for the Armanious family in Los Angeles.- A report on a visit by a Christian-Muslim dialogue group from Austria to Egypt with the desire to discover a new context for Muslim-Christian relations. The group hoped that this visit might inspire similar Christian-Muslim dialogue in Europe. The group experienced dialogue at very different levels, from religious leaders and prominent intellectuals to the grassroots level in a village in Banī Swayf. The Austrians were impressed by the deep and genuine friendships between Muslims and Copts and their shared commitment to social work.Arab West Report developments:-Invitation to Mustafa Abaza to join the AWR Board of Advisors.Arab West Report Recommendations-Muhammad Abu Laylah, Professor of Islamic Studies in English and Head of the English Department at the Azhar University recommends Arab West Report's work.-An author praised the solid contribution of Arab West Report to providing deeper understanding of interfaith dynamics in Egypt and elsewhere by seeking to give context to day-to-day discourses and events that often appear senseless or even capricious to the uninformed observer.Media critique:Hulsman wrote in one of his editorials about the need for journalists to be aware of sectarian sensitivities so as to not contribute to bias and distortion of facts.-A critique of an article published by Al-ʾUsbūʿ that reinforces a widespread belief that Americans are trying to use Egypt’s Christians to create a wedge between Muslims and Christians with the purpose of weakening Egypt. The author considered that the article lacks accuracy but evinces Egyptian distrust of US involvement in religious issues in Egypt.- An Interview with Amīr Mīlād, a Christian desert guide, about the monks in Wādī al-Rayyān. Father Basilius of the Monastery of Makarius responded to the articles of Dr. John Watson [Week 21] and Amīr Mīlād [Week 22] about Wādī al-Rayyān. Father Basilius provides more details, commenting on the hierarchical structure of the church.- Baptist pastor Dr. Jeff Adams agrees with Dr. Larry Levine, an Orthodox Jew, that some statements of evangelical Christian leaders supporting Israel are reasons for concern. But Dr. Adams asks to avoid putting all Christian evangelicals and/or fundamentalists in the same box, especially in the emotionally charged religious/political climate of today.- “Lies In A Coptic Letter To US Secretary Of State Condoleeza Rice”: Human rights activist Rā’id al-Sharqāwī disputes the claims of the US Copts Association that a priest from al-Zaqāzīq was murdered in a car accident.The Danish Cartoons controversy:-Discussions on the issue of freedom of expression and media responsibility, following the publication, in a Danish newspaper, of cartoons of the Prophet Muhammad. These cartoons were perceived by Muslims as anti-Islamic.-A response by Danish newspapers to the publication of cartoons of the Prophet Muhammad.-Discovering Islam in Ramadan : During the weekend "Discovering Islam in Ramadān” in the framework of the "Inculturation Training” offered by...

The latest population figures produced by the Office for National Statistics (ONS) on 28 June 2018 show that an estimated 534,800 people live in Bradford District – an increase of 2,300 people (0.4%) since the previous year.

Bradford District is the fifth largest metropolitan district (in terms of population) in England, after Birmingham, Leeds, Sheffield and Manchester although the District’s population growth is lower than other major cities.

The increase in the District’s population is largely due to “natural change”- there have been around 3,300 more births than deaths, although this has been balanced by a larger number of people leaving Bradford to live in other parts of the UK than coming to live here and a lower number of international migrants. In 2016/17 the net internal migration was -2,700 and the net international migration was 1,700.

A large proportion of Bradford’s population is dominated by the younger age groups. More than one-quarter (29%) of the District’s population is aged less than 20 and nearly seven in ten people are aged less than 50. Bradford has the highest percentage of the under 16 population in England after the London Borough of Barking and Dagenham, Slough Borough Council and Luton Borough Council.

The population of Bradford is ethnically diverse. The largest proportion of the district’s population (63.9%) identifies themselves as White British. The district has the largest proportion of people of Pakistani ethnic origin (20.3%) in England.

The largest religious group in Bradford is Christian (45.9% of the population). Nearly one quarter of the population (24.7%) are Muslim. Just over one fifth of the district’s population (20.7%) stated that they had no religion.

There are 216,813 households in the Bradford district. Most households own their own home (29.3% outright and 35.7% with a mortgage). The percentage of privately rented households is 18.1%. 29.6% of households were single person households.

Information from the Annual Population Survey in December 2017 found that Bradford has 228,100 people aged 16-64 in employment. At 68% this is significantly lower than the national rate (74.9%). 91,100 (around 1 in 3 people) aged 16-64, are not in work. The claimant count rate is 2.9% which is higher than the regional and national averages.

Skill levels are improving with 26.5% of 16 to 74 year olds educated to degree level. 18% of the district’s employed residents work in retail/wholesale. The percentage of people working in manufacturing has continued to decrease from 13.4% in 2009 to 11.9% in 2016. This is still higher than the average for Great Britain (8.1%).

The project had two main dimensions: the first is theoretical and the second is empirical, focusing on three case studies (Moscow, Tatarstan and Dagestan). The theoretical aspect of the project examines two main sets of questions: First, how the general concepts of extremism and moderation, and the associated concept of radicalization, are understood in the Russian context. How is radicalization linked to identity politics(ethnicity, nationalism and religion) and radical ideological movements? Second, how these concepts - moderation, extremism, and radicalization- applied in discourses and policies towards Muslim communities in Russia? What are the presumed internal and external influences? What are the comparisons and links with elite discourse in other European countries with significant Muslim communities, such as UK and France?

The empirical aspect of the project examines how these general concepts and approaches help to illuminate and explains developments in regions of Russian where there exist sizeable Muslim communities. The three case studies chosen include a) the city of Moscow, where it is estimated that there are 1-2 million Muslims, representing at least 10% of the population; b) Tatarstan, which has an ethnic Tatar Muslim plurality and which is often taken to be the best example of the influence of moderate Islam; c) Dagestan, which is regularly taken to be the region with the greatest potential danger, apart form Chechnya, of Islamic radicalization.

The dataset was originally intended to include transcriptions of elite interviews which would have been in the format of elite interview-audio files. However, as we warned might be the case, it did not prove possible to gain consent to recording the interviews.

This project investigates the causes of Islamic radicalisation within Russia and their consequences for Russia's relevant domestic policies (for example ethnic, regional, immigration policies, and domestic democratisation), as well as its foreign policy response towards the Muslim world in the context of the global 'War on Terror'. There are four principal research questions:(1) How Russian policy-making and academic elites conceptualise the idea of 'radicalisation' and political violence. (2) How these discourses are translated into state practice and policy. (3) How these state-driven practices feed or undermine underlying processes of radicalisation. (4) How Russia's domestic context of combating radicalisation drives its foreign policy. The project methodology includes a discourse analysis of academic and journalistic writings and three regional case studies of Russian state policy towards Islam (Moscow, Tatarstan and Dagestan). Each case study relies on discourse analysis of public and media approaches, content analysis of relevant legal and state policy documents, and semi-structured elite interviews. The project co-ordinators will work with local institutes in Russia and will invite scholars from these institutes to the UK as research fellows. The project findings will be disseminated by four journal articles, policy briefings and a co-authored monograph.

al-Qurʼān القرآن الكريم This manuscript is now IO Islamic 23 in the India Office collections. [metadata: Otto Loth, A Catalogue of the Arabic Manuscripts in the Library of the India Office, (volume 1), no. 58 here with further notations and hyperlinks]. 58. 23. Size 121/4 in. by 73/4 in.; foll. 454. Twenty-five lines in a page. An edition of the Kashshâf “mixed” with the text of the Koran, entitled کاشف الکشّاف. The Editor, who calls himself DARWÎSH, says in his short Preface: نحمده علی ما شرح صدور اولو(sic) البصائر بکشف قوامض الحکم... اما بعد فیقول العبد المغمور بکثرةً التشویش، العبد الاقل درویش، ان العلامة الزمخشری قد ابدع فی تفسیره للکشاف، (الکr.) و بذل جهده و اناف، کما قیل * ان التفاسیر فی الدنیا بلا عدد* و ان من بینها الکشاف کالشافی* لکنه لزخارة فضله و وفور علمه اقتصر فی اکثر المواضع علی بیان اللفظ بالتفسیر، فکان ادراکه علی الطلاب عسیر، (sic) فخطر ببال هذا العبد الضعیف المعترف بقلة البضاعة، و لسوالف ایامه بالاضاعة، ان یثبت قبل التفسیر بالآیات، و ان یکون للآیة کلها او بعضها بات، (sic) This is the First Part, concluding with Sû. 16. Well written. Foll. 256 and 263 should be transposed. [Hastings.]