Islam criticism

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Criticism of Islam on a political, ethical, philosophical, scientific or theological basis has existed since the founding of Islam . It represents a criticism of religion and is practiced on the foundations, cultural traditions and social norms of Islam. Criticism of Islam as objectively practiced criticism of religion is terminologically differentiated from criticism in the sense of hostility towards Islam or Muslims , but this distinction is often not made.

Early criticisms of Islam were written by Christians a few decades after the appearance of Muhammad . Here, considered many Islam as a Christian heresy ( heresy ). Later there were also reviews from the Muslim world itself, from Jewish authors and from representatives of various Christian churches. The current criticism of Islam shows a diversity of origins as well as thematic themes.

Subjects of criticism include Islamic reactions to criticism, statements against heresy or suspicion of heresy, and the treatment of apostasy in Islamic law .

Other criticisms problematize the question of human rights in modern Islamic countries, the position of women in Islamic law and in legal practice (see also Islamic feminism ). In particular, the role of Islam in integrating Muslim migrants into Western societies has recently been the subject of critical analysis.

Example of criticism of Islam: on a protest poster for the “prohibition of Sharia ” it is described as misogynous , anti-Semitic and homophobic ( Raleigh / USA)

Criticism of Islam from the religions

Christian apologetics

See also: The Representation of Muhammad in Medieval and Modern Europe

Islam was mentioned in Christian sources as early as the 7th century. One of the oldest and most influential fighters against Islam is the theologian and church father John of Damascus († 749). In the second chapter of his book The Source of Wisdom ( Greek Pege gnoseos ) with the title About the Heresies , "the prevailing belief of the Ishmaelites [...] as the forerunner of the Antichrist " is presented without naming Islam. The “Book of Heresies” goes on to say that the Ishmaelites were idolaters until the time of Emperor Herakleios and were then misled by a false prophet “ Mamed ”, who in turn was influenced by a heretical monk. This monk is Bahira , adorned with legends , who is portrayed partly as a Nestorian and partly as an Arian .

Emperor Manuel II. Palaiologos (1350–1425), whose empire had shrunk considerably under the onslaught of the Ottomans and was about to fall, rejected the use of force for religious beliefs as unreasonable in his dialogues with a Persian scholar . The dispute, consisting of a total of 26 polemical and apologetic dialogues, is intended to justify Christianity as it is to present true faith to the heretic.

The biblical prophecy to Hagar ( Gen 16.12  EU and Gen 21.13  EU ), who in the 1st book of Moses was predicted to have numerous but wild and warlike descendants, was already made by Isidore of Seville and Beda Venerabilis in their polemics against Muhammad used to a negative portrayal of the Arabs and Saracens : As a descendant of a primitive, barbaric people who knew neither law nor government and moreover practiced an unrestrained polytheism , he could by no means have been destined for prophethood. His illiteracy , which in the Islamic tradition was used as a valid argument for the divine origin of the Koranic revelations, served the opposite argument in the West, where he had been known since around 1100: Mohammed must be of simple origin and also illiterate, surrounded by Idolaters, have been easy targets for fraud. In addition, there were the various versions of his relationships with religiously inspired men, who in his ignorant naivete would have conveyed heretical Christian and Jewish teachings to him as a true religion - a motive that had already been conveyed to the West by Johannes Damascenus. The theory that Mohammed was seduced by dubious people was prevalent in learned circles in medieval Europe. They saw Islam as a Christian heresy, while the portrayal of Muhammad as part of a polytheistic Islamic pantheon was a recurring theme in the “popular” medieval portrayal of Muhammad in Europe. In this context, the thesis was also put forward that Mohammed was in reality a Christian priest or even a cardinal who, for reasons of ambition, had fallen away from Christianity and had achieved his goals by founding a new sect .

Worldwide sensation and partly militant protests by Muslims caused the Pope quote from Regensburg , when Pope Benedict XVI. On September 12, 2006, in a lecture at the University of Regensburg on the role of violence in Islam, quoted the following fundamental criticism of Islam by the above-mentioned Emperor Manuel II: “Show me what new Mohammed has brought, and you will only find bad and inhumane like this, that he prescribed that the faith he preached should be spread by the sword. ”In response to criticism and protests, the Holy See emphasized that Benedict XVI. did not want to adopt the quote from Manuel II as his own, but wanted to point out the essential connection between faith and reason and feel reverence for the Koran.

In Christian apologetics , Islamic beliefs are criticized, such as the doctrine of sin and the position of Jesus Christ as a prophet. Islamic polemics against Christianity are also criticized.

Criticism from Islam

Historical criticism

Since the emergence of Islam up to the end of the Abbasid caliphate (approx. 750–1258) there were always Islamic scholars and schools of scholars who - often dealing with classical Greek philosophy  - criticized orthodoxy in the sense of an internal Islamic “ Enlightenment ” or the dogmatic exegesis of the Koran and tried to question the statements of the Koran from their position as scientifically recognized authorities, in part to justify them rationally. These include u. a.

  • the Persian Ibn al-Muqaffa ' (729-756), who found that the law should be withdrawn from the religious sphere and politically controlled;
  • the rational faith movement of the Muʿtazila in Baghdad (up to around the end of the 9th century) taught the “constitution of the Koran” and was able to take a critical look at this and all other religious source texts of Islam. Instead of imitation , they preferred the logical conclusion ;
  • al-Warraq , who criticized contradictions and inconsistencies in the Koran in the light of his concept of reason.

Shiite theology, in particular, contributed to a rational interpretation of the Koran in dealing with philosophical positions. The Twelve Shia assigns human reason ( 'aql ) an important role in matters of faith, in the interpretation of the Koran and in finding the law.

In Egypt, too, with the Nahda movement, criticism of the religious legitimation of the caliphate and the demand for separation of religion and politics developed in the 19th century , which was most radically formulated by ʿAlī ʿAbd ar-Rāziq in the 1920s.

Modern criticism

Liberal movements in Islam refer to many of these early Muslim "enlighteners" who emphasized the equality of faith and reason; B. the Canadian feminist Irshad Manji or the Turkish theologian Yaşar Nuri Öztürk .

In Turkey , the PhD Islamic philosopher and theologian Yaşar Nuri Öztürk has argued against “distorted interpretations” of the Koran for many years. Öztürk, who was referred to as “Turk Luther ” in the Turkish and German press , saw himself as an Orthodox Muslim who wanted to reconstruct Islam in its pure, original form. He made a distinction between a culturally shaped "Islam of traditions" and a "true Islam" that could be tied to the tradition of the Koran. Öztürk expressly endorsed reasoned criticism. He criticized current developments in the Islamic world as "signs of degeneration in Islam". He also spoke out against gender segregation in schools and sports, against the death penalty for apostate Muslims, and against fundamentalist Muslims "who think they are godly because they avoid pork and alcohol while unmovedly enslaving their wives." The theologian was known in his Turkish homeland through regular television appearances and newspaper columns.

The political scientist of the Muslim faith, Bassam Tibi, coined the term “ Euro-Islam ” in 1992 and called for the principles of Islam to be reconciled with the values ​​of European culture and the Enlightenment. Tibi demands that Islam finally abandon Sharia and jihad .

After the terrorist attacks of September 11, 2001 in New York and Washington, Abdelwahab Meddeb , a French author of Tunisian origin, wrote his book La maladie de l'Islam (2002; Eng. "The Disease of Islam") and sided with the Pope Benedict XVI. after his speech at the Regensburg University in September 2006.

Antitheist criticism of religion

In the anonymous writing De tribus impostoribus , the three founders of the Abrahamic religions , including that of Islam, are called fraudsters. From a skeptical position, numerous principles of revelation such as survival after death or the punishment of sins are denied. In contrast to Christian apologetics, the charge of fraud was not only directed against Islam, but Judaism and Christianity were also attacked.

The critic of religion Christopher Hitchens not only turns against Islamism, but also views Islam as a whole extremely critically. So it is not a single religion, because the history of the Koran is just as fragile as that of the hadith , the oral transmission of sayings and deeds of Muhammad. Hitchens even thinks that Islam is "little more than a fairly obvious and poorly structured hodgepodge of plagiarism that made use of earlier sacred works and traditions, depending on what the situation seemed to demand." Islam is therefore just as diffuse and imprecise in its origins as the sources from which it draws. He claimed an enormous amount for himself and demanded devotional humility and unreserved "submission" from his followers as a maxim, while he demanded respect and esteem from non-believers. In Hitchens' view, however, his teaching contained nothing that could justify this.

Another “new atheist ” critic of Islam is the French philosopher Michel Onfray , who speaks of the rise of “Muslim fascism ” after the Islamic Revolution in Iran and describes Islam as “structurally archaic”. The author and neuroscientist Sam Harris , also known for his anti-religious positions, puts the teachings of Islam “on the same shelf as Batman , the philosopher's stone and unicorns ”. Harris endorses Samuel P. Huntington's theses and claims: "We are at war with Islam."

Criticism from secular Muslims and ex-Muslims

Before the Islamic Revolution in Iran, Ahmad Kasravi and Ali Daschti had published numerous critical articles and books, especially against the Shiite form of Islam.

The Egyptian critic of Islam, Faraj Fauda , was murdered in 1992 by a member of the al-Jamāʿa al-islāmiyya group.

In May 2013, Hamed Abdel-Samad described Islamism as a form of fascism during a lecture in Cairo. The political scientist and writer was repeatedly threatened with death because of his criticism. The death threat of the Salafist Sheikh Assem Abdel-Maged was broadcast on Egyptian television: "He must be killed and his repentance will not be accepted". For years, Abdel-Samad has criticized politicians who, out of fear or for political and economic reasons, pursued a policy of appeasement towards Islam, while their own people's fears of Islam are hidden from the political debate. This behavior turns into resentment in the German population.

"St. Petersburg Declaration "

On March 4th and 5th, 2007 in St. Petersburg (Florida) a conference of Muslims critical of Islam from various Islamic and Western countries, who dealt with the secular interpretations of Islam, was seen as the beginning of a “new age of enlightenment for Islam” Necessity of an intra-Koranic criticism, concerned with the state of freedom of expression in Muslim societies and with questions of educational reform. Initiators were u. a. former and dissenting Muslims such as Ayaan Hirsi Ali , Irshad Manji and Ibn Warraq . At the end of the conference, the “ St. Petersburg Declaration ” was passed, in which, among other things, the separation of state and religion , the observance of universal human rights, the abolition of Sharia law and all Islamic death sentences and physical mutilation practices as well as the full equality of women in Islam and are required in Islamic countries.

Differentiation from similar terms

The terms Islamic criticism, Islamophobia , Islamophobia or Muslim hostility are often mixed up in public discourse. Armin Pfahl-Traughber points out that on the one hand Islam critics are defamed as Islamophobes, and on the other hand actual Muslim enemies present themselves as Islam critics. Sometimes "Muslims interpret all criticism as an expression of xenophobia and racism ", whereas some critics of Islam ignore "the dubious list of their arguments". The term Islamophobia is "from the point of view of its word meaning only meaningful for concepts that consist in a pronounced fear of Islam as a subjective attitude". In contrast, Islamophobia stands for “a pronounced, fundamental and unconditional rejection of Islam as a religion and its blanket interpretation as dangerous, immoral and reprehensible”. On the other hand, hostility towards Muslims stands for rejection and discrimination of individuals or groups primarily on the basis of their beliefs.

Reactions to criticism of Islam

Reactions from the Muslim side

Liberal Muslims recognize that terrorist attacks “are legitimized by positions within Islamic theology. An understanding of Islam that conveys content that favors radicalization is unfortunately part of the problem. "Ahmad Mansour, spokesman for the Muslim Forum Germany , says:" Many aspects of Islamist ideologies are based on foundations that are widespread, if not radical has already created a striking understanding of Islam. […] What concerns me and other reformist-minded Muslims is traditional content, an outdated understanding of Islam that is incompatible with the contemporary world. But since this unenlightened understanding of Islam is still very widespread, we Muslims must finally speak openly about this content. "

Aiman ​​Mazyek , chairman of the Central Council of Muslims in Germany , replied to criticism: “We always start from the premise that Islam is an obstacle to integration, Islam is a problem. And I want to get away from it and I say Islam is not an obstacle, it is part of the solution. And this discussion that we have so far, this discourse of mistrust, ultimately leads to the fact that one always comes to the wrong conclusions, that one sees it as a problem and not as part of the solution. "

In the nominally secular Republic of Turkey , the journalist and writer Mustafa Akyol on 16 September 2006 in the Turkish daily Referans after the controversial Regensburg speech of Benedict XVI. on his side and took the view that nobody in the Islamic world would grapple with the negative realities of jihad and the violence of many Muslims.

The liberal Muslim and Islamic scholar Lamya Kaddor criticized in the program Wort zum Freitag that Islamic critics such as Henryk Broder , Necla Kelek or Seyran Ateş only “hit it” and sometimes also have personal trauma . You should not draw conclusions about Islam from personal experience. This is unfair and irrelevant and it is not about the topic itself, but about their personal biographies. Others like Thomas Steinfeld , on the other hand, contribute to objectification.

Reactions from non-Muslims

The breadth of the political and social discourse means that the content and terminology of the criticism of Islam are the subject of intense political and scientific controversy.

Based on his knowledge of classical Islam, the Islamic scholar Thomas Bauer argues that the forms of Islam that we encounter today have already been "westernized" through our encounter with Europe, regardless of whether it is reform Islam or fundamentalism. In contrast to the extremely ambiguity-tolerant classical Islam, which had to coexist with numerous religious minorities in the conquered regions due to its rapid expansion, the western world was characterized by a high level of ambiguity intolerance until the middle of the twentieth century, according to Bauer. H. through the fixation on a single truth that claims universal validity . Islamic culture modernized itself by developing an intolerance to ambiguity, that is to say, by offering the West its own Islamic truth. However, this is constructed according to the Western model and displaces the plurality of truth concepts that made up the Islamic world in the past. Bauer exemplifies this with the help of today's hostility to homosexuals in the Islamic world, which is less “Islamic” than “ Victorian ”. Thousands of verses of the most popular classic love poetry on beautiful youths are impressive proof of this.

The ideologization and appropriation of criticism of Islam by right-wing conservatives , right-wing extremists and the New Right, as well as the abuse of criticism of Islam as a propagandistic battlefield, are criticized mainly by leftists in the West . Important and correct criticism of Islam is mixed with racist propaganda and thus serves to convey right-wing extremist ideas as well as the defamation of Muslims in general.

The critic of the new mosque in Cologne-Ehrenfeld, Ralph Giordano, forbade this resistance to be appropriated by the Pro Cologne citizens' movement , which he described as a “local contemporary variant of National Socialism”.

Arzu Toker and Mina Ahadi from the Central Council of Ex-Muslims distanced themselves from "legal interpreters like Udo Ulfkotte " in an interview with the Humanist Press Service . They oppose any fundamentalism - both in Islam and in Christianity - and instead speak out in favor of the values ​​of humanism.

The often missing distinction between Islam and its extreme and modern manifestation, Islamism , leads to a confusion between serious criticism of Islam and anti-Islamism . Muslims would be associated with extremism and terrorism across the board, they would be collectively held in kin and thus stylized as an enemy .

For a similar motivation, criticism of archaic rites and customs from pre-Islamic times, e.g. For example, the circumcision of female genitals or the murder of family members due to narcissistic insult or an alleged defamation ( honor killing ) subsumed under the term Islamic criticism, although the causal connection is missing or the criticized facts are not a genuine Islamic phenomenon.

Patrick Bahners objects to the way many critics of Islam deal with criticism exercised against them in the following words: “It is typical of the German debate on Islam that criticism of criticism of Islam is denounced as an attempt to stop the debate. Scientists and journalists who draw attention to the template-like worldview and the fictitious empiricism in popular reports from inside Muslim life have known the game for years: They are accused of wanting to muzzle educators and muzzle brave women. " Allegations of the Muslims allegedly required methods of deception in the course of the Taqīya , Bahners notes that the Jesuits were previously confronted by their critics with similar accusations and that the criticism of Islam uses "the cliché of the devious oriental". He goes on to write: “The finding that most Muslims in Western countries live peacefully and are concerned about adaptation is turned over to indicate the opposite. On the Islam-critical Internet, all statements by Muslims that are not calls for jihad are labeled as Taquiya. "

The frequently encountered accusation of “creeping Islamization ” is compared with conspiracy theories such as the so-called Jewish world conspiracy or communist infiltration , which would fit seamlessly into the political concept of foreign infiltration propagated by right-wing extremists .

Hannes Schwenger criticizes the fact that Islam is repeatedly accused of a conspiracy to take over political power, and feels reminded of the " Protocols of the Elders of Zion ".

The criticism of the practice of slaughter and circumcision affects Judaism as well as Islam and often appears as an extension or mere adaptation of anti-Semitic agitation. In this context, the sociology professor Y. Michal Bodemann, who lives in Toronto and frequently publishes in Germany, thinks that since September 11, more and more "reformulated anti-Semitisms" have been used against migrants.

In an open letter from the “Jüdischer Kulturverein Berlin e. V. "of November 19, 2004 it says:

"Increasingly, anti-Semitism and Islamophobia seem to be two sides of the coin in which stereotypical behavior and new misunderstandings are engraved in large letters."

The German-Israeli writer Chaim Noll described it as a “human right to critically reflect on every phenomenon that affects us. [...] Criticism of Islam is necessary to preserve intellectual freedom in Europe. "

Reactions from a discourse theoretical point of view

In the context of the Sarrazin debate, Jürgen Link states that of the three monotheistic religions, Islam “is the only one that is practically limited to countries in the third to fifth normality class and therefore historically for their as-sociative and cultural energy given catalytic role and that of a discursive medium [play]. But no less than other religions, Islam has historically pluralized and continues to pluralize. Under modern conditions, like other religions, it tends to de-dogmatize (for which there are also medieval precedents). "

“One of the main obstacles to the pluralization, tolerance and de-dogmatization of Islam” is from the perspective of the discourse analyst not something inherent in Islam, but “the militant and military interventionism of Western powers under the pretext of 'Enlightenment'. This interventionism, with its targeted and untargeted killings with rocket, aircraft and drone bombs, with its extermination of entire villages in response to anonymous denunciation of the presence of 'insurgents', in which the other, namely military meaning of 'reconnaissance' prevails, gives the small minority by 'jihadists' the best pretext for their brutalism. ”On the one hand, however, this argumentation neglects the religiously motivated conflict potential that existed before Western interventions in Muslim states and, on the other hand, it reinforces the feeling of Islam as a religion on the defensive, which is widespread among Muslims but is hardly empirically verifiable ( see also the world persecution index ) who are exposed to unjustified attacks from outside and who have to defend themselves, which u. a. was identified by Slavoj Žižek merely as another breeding ground for Muslim resentments against Western values.

See also

literature

The following important information is missing from this article or section:
Literature on the subject as such
Help Wikipedia by researching and pasting it .

On criticism of Islam as such

  • Mathias Rohe : Islam in Germany. An inventory. Munich (Beck) 2016 (especially Part 7, Chapter III)
  • Alfred Schlicht: Does Islam belong to Germany? Notes on a difficult relationship. Zurich (Orell & Füssli) 2017 (especially Chapter 6)

Islam criticism by Muslims

Criticism of Islam by non-Muslim and secular authors

Criticism of the criticism of Islam

Web links

Commons : Islam criticism  - collection of pictures, videos and audio files
Wikibooks: Criticism of Religion: Islam  - Learning and Teaching Materials

Individual evidence

  1. ↑ Cf. Heiner Bielefeldt : Derailing Islamic criticism. Differentiation as a fairness requirement . In: Politics and Islam. VS Verlag, Wiesbaden 2011, pp. 135-143.
  2. ↑ De haeresibus of John of Damascus . See Migne: Patrologia Graeca , vol. 94, 1864, cols 763-73. English translation by John W Voorhis appeared in The Moslem World , 1954, pp. 392-398.
  3. ↑ Ibn Warraq: Leaving Islam: Apostates Speak Out . Prometheus Books, 2003, ISBN 1-59102-068-9 , p. 67.
  4. ↑ Ibn Kammuna: Examination of the Three Faiths , trans. Moshe Perlmann. Berkeley / Los Angeles 1971, pp. 148-49
  5. ^ David Novak: The Mind of Maimonides .
  6. ↑ Gabriel Oussani: Mohammed and Mohammedanism . Catholic Encyclopedia; Retrieved April 16, 2006
  7. ↑ Andrew Bostom: Islamic apostates' Tales - A Review of Leaving Islam by Ibn Warraq . In: FrontPageMag , July 21, 2003.
  8. ^ Country Report . See also Timothy Garton Ash : Islam in Europe . The New York Review of Books, June 10, 2006.
  9. ↑ Tariq Modood: Multiculturalism, Muslims and Citizenship: A European Approach . 1st. Routledge, 2006, ISBN 978-0-415-35515-5 , p. 29.
  10. ↑ On the non-Islamic sources of early Islam see in detail Robert G. Hoyland : Seeing Islam as Others Saw It. A Survey and Evaluation of Christian, Jewish and Zoroastrian Writings on Early Islam . Princeton 1997.
  11. ↑ St. John of Damascus's Critique of Islam ; German translation: criticism of St. John of Damascus on Islam
  12. ^ Translation from: Encyclopaedia of Islam , Volume VIII, pp. 379-381
  13. ↑ Faith, Reason and University. Memories and reflections , address by Benedict XVI., Aula Magna of the University of Regensburg on September 12, 2006
  14. ↑ Gerhard Schweizer: Islam and the West: History of a permanent conflict. Stuttgart 2003, p. 104.
  15. ↑ See Abdelwahab Meddeb : Islam and Enlightenment. Theologians and philosophers in conflict between tradition and modernity. lettre 73, summer 2006 lettre.de
  16. ↑ Markus Wachowski: Rationale Schiiten: Ismailitische Weltsichten after a postcolonial reading of Max Weber's concept of rationalism. Religious-historical experiments and preparatory work, Vol. 59, Berlin 2012.
  17. ↑ Heinz Halm: The Shiites. Munich 2015.
  18. ↑ Erdmute Heller: Islam, Democracy, Modernism: Recent Answers from Arab Thinkers. Munich 1998, p. 13.
  19. ↑ Irshad Manji in her book Der Aufbruch - Plea for an Enlightened Islam. Munich 2005, p. 64: “Within Spain… dared (Ibn Rushd) to disagree with the theocrats. Driven by the rise of a cruel Islam, Ibn Rushd argued that 'Philosophers are best placed to properly understand the allegorical passages in the Qur'an ... There is no religious justification for taking the allegorical Koran passages literally '. I can only say amen to that ”.
  20. ↑ From “Turkish Luther” to Anti-Erdogan: Turkish star theologian founds party . Welt Online , February 20, 2005; Retrieved August 3, 2011
  21. ↑ Türk Luther'i Erdoğan'a karşı . Hürriyet; Retrieved August 3, 2011
  22. ^ Abdul-Ahmad Raschid: Contribution. Radiofeuilleton, Dradio Kultur
  23. ↑ Christopher Hitchens: How independent is Islam as a religion? Welt Online , May 23, 2007
  24. ↑ Michel Onfray: Atheist manifesto. The case against Christianity, Judaism and Islam. Carlton, Vic. 2007, pp. 199-213.
  25. ↑ Sam Harris, Response to Controversy . ( samharris.org [accessed October 24, 2017]).
  26. ↑ See Sam Harris : The End of Faith. Religion, Terror, and the Future of Reason. Pp. 108-152.
  27. ↑ zeit.de
  28. ↑ tagesspiegel.de
  29. ↑ zeit.de
  30. ↑ See St. Petersburg Declaration
  31. ↑ Armin Pfahl-Traughber: Islamophobia, Islamophobia, Islam criticism - a guide through the jungle of terms | bpb. Retrieved December 19, 2019 .
  32. ↑ Press release MFD November 16, 2015
  33. ↑ Ahmad Mansour: Generation Allah. S. Fischer 2015, p. 119 f.
  34. ↑ Interview with Aiman ​​Mazyek Deutschlandfunk September 1, 2016
  35. ↑ Adel-Théodore Khoury: “The quote only applies to a minority of Muslims” FAZ.NET, September 17, 2006. Retrieved on August 8, 2011
  36. ↑ Turkish newspaper article in the Refarans on the papal criticism of Mustafa Akyol . ( Memento from March 15, 2008 in the Internet Archive ) mustafaakyol.org (Turkish)
  37. ↑ Lamya Kaddor comments on Henryk Broder and Necla Kelek's criticism of Islam ( memento of April 5, 2010 in the Internet Archive ), forum on Friday, January 29, 2010 in the ZDF media library (offline)
  38. ↑ Thomas Bauer: The culture of ambiguity. Another story of Islam. Verlag der Weltreligionen im Insel Verlag, Berlin 2011.
  39. ↑ What do "Israel criticism" and "Islam criticism" have in common for Susanne Bressan on Hagalil.com
  40. ↑ "Politicians hide anger about problems" Ralph Giordano in the Kölner Stadtanzeiger May 22, 2007
  41. ↑ “I'm not scared of the Turks” Ralph Giordano in Spiegel Online
  42. ↑ Start of a worldwide educational movement Arzu Toker and Mina Ahadi in conversation with Dr. Michael Schmidt-Salomon , April 10, 2007
  43. ^ Ingrid Thurner: Kinship Liability for Muslims . In: Die Furche November 6, 2014 , p. 14
  44. ↑ Sabine Diederich, Bernd Fechler and Holger Oppenhäuser: Big politics in the classroom. For the pedagogical examination of anti-Semitism among young people in multicultural learning groups. (PDF; 1.3 MB), p. 99
  45. ↑ Patrick Bahners: The alarmists. The German fear of Islam. dtv, Munich 2012, ISBN 978-3-423-34721-1 , p. 324.
  46. ↑ ibid., P. 217 f.
  47. ↑ ibid., P. 217
  48. ↑ ibid., P. 219 f.
  49. ↑ Which Islam would you like? Hannes Schwenger on Ulfkotte's book Holy War in Europe
  50. ^ Y. Michal Bodemann: Under Suspicion - Parallel Societies and Anti-Islamism . In: Süddeutsche Zeitung , November 19, 2004
  51. ↑ Against Islamophobia - Terror has no religion . Open letter from the Jewish Cultural Association Berlin e. V.
  52. ^ Cancellation of the information (PDF) In: Mut , Issue 526, September 2011
  53. ↑ This refers to the “upper emerging economies”, the “middle average countries of the Third World” and the least developed countries.
  54. ↑ Jürgen Link : Sarrazins Germany , p. 41
  55. ↑ Jürgen Link, ibid.
  56. ^ Slavoj Žižek: Blasphemous Thoughts. Islam and modernity . 4th edition. Ullstein Verlag, Berlin 2015, p. 16-20 .