The 20th and 21st-century wave of Islam penetrating Europe—perhaps the third major wave—differs in many respects from the Andalusian and Ottoman waves. The most significant difference is that during the first two waves, Islamic civilization was far superior to the West in science, morality, prosperity, and every indicator of development. The third wave, however, is far removed from its predecessors; it is self-conscious, needy, and bowed, for it is no longer dominant, superior, or a guide. While the first two waves were, so to speak, the "giving hand," the last wave is the "receiving hand"—the one that stoops. There are, of course, many reasons for this.
Firstly, the Industrial Revolution and the preceding Enlightenment in the West caused almost all of science, technology, and their subsequent discoveries to shift from the East (or more accurately, from Islamic Civilization) to Europe (or rather, to the Secular West, which cast the "burden of Christianity" off its back and confined religion to specific days and rituals, thereby allowing itself to breathe and progress). While Europe industrialized rapidly, it simultaneously pushed back the once-legendary Islamic Civilization—both materially and spiritually—turning it into a "bird with broken wings." As a long-term result, the hope of escaping the suffocating and soul-crushing tyranny of oppressive dictatorial regimes, finding better job opportunities, or living in a country that respects human rights pushed millions of people from the Middle East, Anatolia, and North Africa toward Europe and North America.
The Evolution of Appearance and the "Sunnah al-Zawaid"
The developing industry and the resulting working and managerial classes in Europe and North America brought about serious changes in attire, as they did in everything else. From the early 20th century, men took on a brand-new look, combining jackets, trousers, shirts, and ties with the practice of shaving—or at least shortening and neatening—the mustache and beard. Over time, the mustache-beard duo became even shorter, and today, it has predominantly shifted toward a clean-shaven look.
In contrast, the attire of Muslims coming to the West from the Middle East and North Africa was very different. Besides the influence of climate and living conditions, the fundamental criterion for Muslims was, of course, the dress style of our beloved Prophet. The elements used to describe clothing during the Asr al-Saadah (The Age of Bliss) for men were generally: the turban, the cloak (jubbah), the long robe (antari), and the beard. However, this style of dress was not unique to Muslims; it was part of the ongoing customs of the Arabs. Based on these principles, the vast majority of Sunni sources categorize objects related to clothing not as Sunnah al-Huda (essential practices that characterize Islam as a religion), but as Sunnat-i Zevaid—practices that take shape according to the customs and location one lives in. In other words, while emphasizing that following the Prophet’s habits regarding his time and place is highly rewarding and beneficial, it is stated that not performing them due to legitimate excuses permitted by Islam does not result in sin or even a "makruh" (disliked) status.
The Rise of Salafism and the "Clash of Forms"
There have, of course, been different views on this. Specifically, Ibn Taymiyyah’s fatwa on the prohibition of shaving the beard separated his Wahhabi and Salafi followers from the general Sunni consensus regarding attire. For Salafis, the beard (even if only a millimeter long) is indispensable. If the opportunity arises, the turban (or at least a skullcap) and, if possible, the cloak (or long robe) follow.
Regrettably, the "third wave" flocking to the West grew in parallel with the invasion of the Islamic world by Salafism. Muslim youths attempting to "land a spot" in Europe and North America were enamored with Salafism due to many factors (especially the ailment of accusing Sufi-infused Sunni Islam of "passivity"). More interestingly, Western youths who connected with Islam—particularly through contact with these groups —adopted these zawaid sunnahs (which are not even hallmarks of the faith) as "must-haves." They began practicing Islam in this way, driven by both the sharpness of new-found zeal and the influence of the Salafi-leaning Muslims they encountered. Consequently, a mass of bearded, turbaned, and cloaked individuals suddenly stood before the shaven, shirted, and tied Westerners.
It did not take long for Westerners to notice the resemblance between this bearded, turbaned community and those on the other side of the world who spread terror, killed innocents without blinking, and became suicide bombers without hesitation. When these individuals entered their own lands on a sunny September morning, things spiraled out of control. This group, which Westerners initially met with some hesitation and prejudice, became synonymous in their eyes with those who disregard human rights, or more painfully, with the concept of "terrorist."
Modern Tensions and the Issue of Sound
The tension, which has increased daily since the early 2000s, has led both sides to sharpen their stances and grow more rigid. Nowadays, Muslims must live together under great difficulties, sanctions, and a simmering, internal anger.
Turkey, too, is essentially considered "Western" in this regard. During the final years of the Ottoman Empire and especially the early years of the Republic, the concept of "Westernization" was imposed on society from the top down as a "formality" rather than content. Over time, especially with rapid urbanization and industrialization, these impositions turned into "neighborhood pressure" (social policing), reaching levels almost identical to the West today.
Another issue in the West is the sound and loudspeaker systems in the increasingly numerous mosques. With the advancement of technology after the second half of the 20th century, the Adhan (call to prayer) began to be announced via loudspeakers—devices that turn the voice metallic and amplify it—whether in Islamic lands or elsewhere. It has reached a point where, if a muezzin were to recite the Adhan with a natural voice (true to its original form) or an imam were to lead prayer without a loudspeaker, they would face everything from complaints to exile. While no one (at least outwardly) objects to this in Islamic lands, attempting it on Western soil ignites a fuse of anger and hatred similar to the aforementioned issues. For instance, the tragic events in Sofia were rooted in the sound projected outside from mosques via loudspeakers.
Conclusion
Look at the issues caused by so much tension, hatred, anger, and loss of energy (though it would be wrong to attribute everything to these factors alone)? It stems from an obsession with performing zawaid sunnahs—which carry no accountability if omitted—and the "mukabbir al-sawt" (loudspeakers), which are not part of worship but were integrated into it later. If young people gave up the fitna (which literally means "putting Muslims in a difficult position") of shoving turbans, beards, and cloaks in people's faces, and if the Adhan were recited with a natural voice in mosques, a large portion of the friction and tension tied to "formalism" would vanish—or at least diminish until another reason is found.
Of course, at this stage, hoping for the implementation of these changes and a turn for the better would be more of a utopian naivety than realism!
