Susanne Olsson

Islam in the Scandinavian countries—Denmark, Norway, and Sweden—has a long history. There are evidences of contacts between Scandinavia and the Muslim world at least since the Middle Ages. The presence of Muslims in Scandinavia is however of a later date and more established from the 1950s, when immigrants arrived, mainly due to the needs in the labor markets; they successively established congregations and mosques, as they realized that they were to stay in their new countries. Following this period, Muslim migrants have arrived due to geopolitical factors, such as war, which have increased the number of Muslims and their presence and visibility in public space and public debate, which in turn has affected the media image of Islam and Muslims and influenced research. The research on Islam and Muslims has a long history in Scandinavia as well. With the increase of Muslim inhabitants in Scandinavian countries, scholarly interests have also related more to the present and to the study...

The article has a history of religions approach, and analyzes the “counter-narrative” of Hizb ut-Tahrir, which is a global political Islamist group which aims to establish a universal caliphate. It is a “vocal radical” radical group, rejecting the use of violence. The group is against democracy, secularization and liberal values, and promotes a return to “true Islam”, which obliges Muslims to establish a caliphate, ruled by divine will. The analysis of the ideology will contextualize it within Islamic theology and other current interpretative Islamic currents that dominate, with the aim of explaining why they are banned in several countries.

Page 1. 1 Kunskap i förhandling: Europeiska muslimer mellan konkurrerande världsbilderSusanne Olsson, David Thurfjell, Anne Ross Solberg Södertörns Högskola ... pp. 205-224. Mark C. Taylor (red). Chicago. Daun, Holger and Geoffrey Walford (eds.). 2004. ...

This article is concerned with the academic use and definitions of terms such as “radical” and “extreme” as well as “Islam” and “Muslim(s)”. Some scholars hold that such terms ought to be avoided, but the author argues to the contrary. The article probes into effects that our usage of such terms may have in society at large. As scholars of religion, we need to keep the relational aspects of our terminology in mind, and the author argues that a clear benchmark is necessary when using a value-laden terminology. That would make it possible to avoid an apologetic or uncritical stance toward the object of study, which is part of being a critical, analytical, as well as responsible scholar.

Whether we should understand Salafism in general as a security threat, as extremist, and as un-democratic and of concern to authorities is a debated question. In the article, this policy-oriented objective is addressed through an analysis of a specific non-violent Salafi ideology in Sweden, which is compared to the Swedish government’s definition of gender equality. The basic argument in this article is that we can use words like “extreme” as relational concepts, which makes them analytically useful, i.e., when the benchmark is clearly defined.

The future and relevance of the history of religions discipline in the Swedish context has been discussed lately. This article is a response to this debate from an Islamic studies perspective. The authors argue that the history of religions discipline may become more relevant if a more self-critical approach is adopted, an interdisciplinary attitude upheld, and if there is an openness to learn from other disciplines studying religion such as Islamic studies. Moreover, a reflection on ‘history’ in the history of religions is necessary if elitism and a too narrow definition of the discipline are to be avoided. Furthermore, the article addresses the question as to whether or not scholarly engagement in disseminating findings in public should be an intellectual and moral requirement.

Whether we should understand Salafism in general as a security threat, as extremist, and as un-democratic and of concern to authorities is a debated question. In the article, this policy-oriented objective is addressed through an analysis of a specific non-violent Salafi ideology in Sweden, which is compared to the Swedish government’s definition of gender equality. The basic argument in this article is that we can use words like “extreme” as relational concepts, which makes them analytically useful, i.e., when the benchmark is clearly defined.

Conflict and polemic between Sunni Muslims and Shiites have a long history. In the contemporary era, this polemic has been accentuated by the conflictual situation in the Middle East, and it is also colouring the minority Muslim situation. This article is concerned with Islamic interpretations related to ‘othering’, taking as its main focus an analysis of publications on a Swedish Sunni website, ‘Maktabah Dâr-ul-Hadîth’, which has clear Salafi leanings. Reports show that Shiites currently feel threatened by Salafis in minority contexts and the material cited in this article ‘others’ Shiite Islam and Shiites (amongst others), creating a stereotypical image that may have the potential to influence sectarian violence in real life. Several of the texts on the website deal with theological issues concerning the alleged false beliefs of Shiites. However, the article does not focus on theological creed but rather on manhaj, the programme for action, that is, the behaviour towards Shiites that is recommended in various situations, such as at work, in greeting Shiites or being invited to a Shiite wedding, thus affecting everyday situations. The analysis looks into what kind of ‘othering’ is promoted and what effect this othering might have if put into practice.

The future and relevance of the history of religions discipline in the Swedish context has been discussed lately. This article is a response to this debate from an Islamic studies perspective. The authors argue that the history of religions discipline may become more relevant if a more self-critical approach is adopted, an interdisciplinary attitude upheld, and if there is an openness to learn from other disciplines studying religion such as Islamic studies. Moreover, a reflection on 'history' in the history of religions is necessary if elitism and a too narrow definition of the discipline are to be avoided. Furthermore, the article addresses the question as to whether or not scholarly engagement in disseminating findings in public should be an intellectual and moral requirement. This article seeks to engage with a broader debate on the study of religions that is currently influential in the discussions among scholars of the field in Sweden and perhaps elsewhere. To set the stage we highlight features relating to theory and method in the study of religions that we believe to be significant. This is followed by a brief discussion of the context of the relevant research in general. We then address the criticism sometimes expressed that scholars in the field of Islamic studies are primarily concerned with the 'contemporary' and the underlying presumptions of such statements.

This volume addresses issues of authority and authenticity related to contemporary interpretations of Islam in a minority setting. Salafism is a contemporary multifaceted and global phenomenon that represents a fundamentalist interpretative stance which appears to be growing among minority Muslims. This book studies a Salafi group in Sweden that is puritan in the sense of avoiding political participation and rejecting jihadism. They strive to imitate the lives of the first generations of Muslims and the prophet Muhammad within their own minority setting, surrounded by a society which in their view is characterized by immorality and capitalism. The group recommends segregation, or even emigration, as a strategy in order to enable people to live proper Muslim lives, in preparation for the Hereafter.