{"id":73945,"date":"2010-09-15T00:00:00","date_gmt":"2010-09-15T05:00:00","guid":{"rendered":"https:\/\/beta.pewresearch.org\/pewresearch-org\/2010\/09\/15\/muslim-networks-and-movements-in-western-europe-sufi-orders\/"},"modified":"2024-04-14T04:13:42","modified_gmt":"2024-04-14T09:13:42","slug":"muslim-networks-and-movements-in-western-europe-sufi-orders","status":"publish","type":"post","link":"https:\/\/beta.pewresearch.org\/pewresearch-org\/religion\/2010\/09\/15\/muslim-networks-and-movements-in-western-europe-sufi-orders\/","title":{"rendered":"Sufi Orders"},"content":{"rendered":"<p class=\"wp-block-paragraph\">Sufism represents the inward-looking, mystical dimension of Islam. Often thought erroneously to be its own sect or denomination \u2013 such as Sunni Islam \u2013 Sufism is better understood as an approach that mixes mainstream religious observances, such as prescribed daily prayers, with a range of supplementary spiritual practices, such as the ritual chanting of God\u2019s attributes (<em>zhikr<\/em>) or the veneration of saints.<\/p>\n\n<figure><figure style=\"width: 405px\" class=\"wp-caption alignright\"><img loading=\"lazy\" decoding=\"async\" title=\"Muslim networks Sufis ceremony 10-09-13\" src=\"https:\/\/assets.pewresearch.org\/wp-content\/uploads\/sites\/11\/2012\/07\/Sufi-ceremony1.jpg\" alt=\"Muslim networks Sufis ceremony 10-09-13\" width=\"405\" height=\"267\"><figcaption class=\"wp-caption-text\">A traditional Sufi ceremony takes place in a prayer room in Rahovec, Kosovo. Credit: Armend Nimani\/AFP\/Getty Images<\/figcaption><\/figure><\/figure>\n\n<p class=\"wp-block-paragraph\">Sufism dates back almost to the time of the Prophet Muhammad, and it has been present in Muslim societies for more than 12 centuries. Historically, Sufis were organized into a number of brotherhoods or mystical orders (<em>tariqat<\/em>, literally \u201cpaths\u201d), each with its own religious rites, saintly lineage and leadership structure. The head of each order, generally a hereditary position known as the <em>shaykh <\/em>or <em>pir<\/em>, represented a spiritual genealogy tracing back to the prophet.<\/p>\n\n<p class=\"wp-block-paragraph\">The theological orientation of Sufism \u2013 with its inward focus on spirituality \u2013 is such that its followers tend to shy away from more political forms of Islam. Historically, however, Sufi orders have not always been entirely apolitical. Some Sufi leaders, especially in the Muslim world, have allied themselves with political forces and, in some instances, even with militant causes. Many Sufi orders place a great deal of emphasis on <em>shari\u2019a<\/em> (Islamic) law and the strict observance of orthodox requirements in the areas of worship and social affairs. Moreover, given the pre-eminent position of the <em>shaykh <\/em>or leader, the orders can be rather authoritarian and rigidly hierarchical. For example, the most devoted followers of an order (known as <em>murids<\/em>) are expected to follow the leader\u2019s directives without question.<\/p>\n\n<div class=\"wp-block-group is-style-callout has-ui-beige-very-light-background-color has-background is-layout-flow wp-block-group-is-layout-flow\"><h3 id=\"snapshot-sufi-orders\" class=\"pressroom- \u00a0content-block-title wp-block-heading\">Snapshot: Sufi Orders<\/h3><div class=\"pressroom-content-block-body managed-content\">\n<p><strong>Origin<\/strong>\nSufism has been present in Muslim societies for more than 12 centuries. Historically, Sufis\nwere organized into a number of brotherhoods or mystical orders, and many Muslim immigrants took their Sufi order affiliations with them to Europe. Other Sufi orders have been present in the region since the Middle Ages.<\/p>\n<p><strong>Stated Purpose\/Goals <\/strong>\nSufism is the inward-looking, mystical dimension of Islam, emphasizing personal and emotional religious experiences. The theological orientation of Sufism, with its inward focus on spirituality, is such that its followers generally tend to shy away from more politicized forms of Islam.<\/p>\n<p><strong>Method\/Activities<\/strong>\nSufism mixes mainstream religious observances with a range of supplementary spiritual practices. Some of the most popular and well-known examples of Sufi practices are the ritual chanting of God\u2019s attributes (zhikr) and dancing, such as that performed by the whirling dervishes in Turkey.<\/p>\n<p><strong>Representative Organizations\/Key Figures <\/strong><\/p>\n<ul>\n<li>The Naqshbandi order has a global following and is found throughout Europe; it is led by Nazim al-Qubrusi from his base in Cyprus.<\/li>\n<li>The Qadiri order has a broad following in Europe; Sorbonne-trained anthropologist Fouzi Skali oversees a sub-branch of the order in France.<\/li>\n<\/ul>\n<\/div><\/div>\n\n<p class=\"wp-block-paragraph\">The emphasis on personal and emotional religious experiences in Sufism made it enormously popular among the masses and led to new forms of religious expression, including singing and dancing (the whirling dervishes of Turkey are a well-known example). Sufism\u2019s popular appeal ultimately helped Islam spread across Africa, Asia and Europe. Today, many well-known Sufi orders \u2013 such as the Naqshbandis and Qadiris \u2013 enjoy a substantial global following. These brotherhoods have become thoroughly integrated into the social structure of many Muslim societies, and it is therefore not surprising that when Muslim immigrants from Asia, Africa and the Middle East began arriving in Europe in significant numbers in the 1960s, many brought their Sufi order affiliations with them.<\/p>\n\n<p class=\"wp-block-paragraph\">Not all Sufism in contemporary Europe is the result of recent migrations, however. Some Sufi orders, such as the Bektashis of Albania, Bulgaria and Macedonia, have been present in the region since the Middle Ages. Indeed, the religious culture of Muslim communities in the Balkans has largely been shaped by the legacy of Sufism.<\/p>\n\n<h2 id=\"ethnic-makeup-and-size\" class=\"wp-block-heading\">Ethnic Makeup and Size<\/h2>\n\n<p class=\"wp-block-paragraph\">Regardless of their origins, Sufi orders in Europe are deeply embedded in the cultures of many Muslim communities \u2013 so deeply, in fact, that it is often difficult to distinguish them from particular cultures and ethnic groups. The Tijani and Muridi orders, for example, are thoroughly woven into France\u2019s West and North African communities. A slight majority of the U.K.\u2019s predominantly South Asian Muslim community are Barelwis, followers of a broad Sufi-oriented movement that encompasses a variety of orders, including the Chistis, Qadiris and Naqshbandis.<\/p>\n\n<p class=\"wp-block-paragraph\">Some large Sufi orders cross multiple ethnic groups. The Naqshbandis, for example, are strongly represented across many Muslim communities in Europe. Today, it is one of the most prominent orders in the U.K. Through annual visits to Britain from his home base in Cyprus, the Naqshbandis\u2019 leading <em>shaykh<\/em>, Nazim al-Qubrusi, has developed a diverse following of Turks, South Asians and white or Afro-Caribbean converts in London and Sheffield, as well as a group of South Asian followers in Birmingham.<\/p>\n\n<figure><figure style=\"width: 290px\" class=\"wp-caption alignright\"><img loading=\"lazy\" decoding=\"async\" title=\"Muslim networks Sufis al-Qubrusi 10-09-13\" src=\"https:\/\/assets.pewresearch.org\/wp-content\/uploads\/sites\/11\/2012\/07\/Sufi-al-Qubrusi.jpg\" alt=\"Muslim networks Sufis al-Qubrusi 10-09-13\" width=\"290\" height=\"199\"><figcaption class=\"wp-caption-text\">Nazim al-Qubrusi, leader of the Naqshbandis, at his home in Cyprus on Feb. 18, 2005. Credit: ALEX MITA\/AFP\/Getty Images<\/figcaption><\/figure><\/figure>\n\n<p class=\"wp-block-paragraph\">Given the pervasiveness of Sufi orders in Europe, and the often informal nature of their influence, it can be difficult to determine their actual size. In addition, while some Muslims choose to formally join a particular order, others may opt for a more informal relationship, treating the heads of Sufi orders as respected spiritual guides (<em>murshids<\/em>) rather than as formal religious leaders. Nevertheless, Sufism\u2019s influence is strong. In Germany, for example, up to 15% of Turkish immigrants and 20% of German-born Turks are thought to be active members of Sufi-based organizations, such as the Sulayman\u00e7is.[1. numoffset=&#8221;35&#8243; See Gerdien Jonker, \u201cThe evolution of the Naqshbandi-Mujaddidi: Sulayman\u00e7is in Germany,\u201d in Jamal Malik and John Hinnells, editors, <em>Sufism in the West<\/em>, Routledge, 2006.]<\/p>\n\n<figure><figure style=\"width: 185px\" class=\"wp-caption alignright\"><img loading=\"lazy\" decoding=\"async\" title=\"Muslim networks Sufis Skali 10-09-13\" src=\"https:\/\/assets.pewresearch.org\/wp-content\/uploads\/sites\/11\/2012\/07\/Sufi-Skali.jpg\" alt=\"Muslim networks Sufis Skali 10-09-13\" width=\"185\" height=\"295\"><figcaption class=\"wp-caption-text\">Fouzi Skali, who oversees a sub-branch of the Qadiri order in France, has given a more modern face to Sufism. Credit: Philippe Lissac\/Godong\/Corbis<\/figcaption><\/figure><\/figure>\n\n<p class=\"wp-block-paragraph\">Some Sufi orders \u2013 particularly those with leadership figures who have been educated or are based in the West \u2013 have been particularly successful at adapting to European cultures and societies. For example, Fouzi Skali, a Sorbonne-trained anthropologist who oversees a sub-branch of the Qadiri order in France, has succeeded in making Sufism attractive to an urban, modern-educated, middle- and upper-class audience \u2013 a departure from earlier perceptions in France of traditional Sufism as rural and backward. Members of this order today come from all strata of French society. Skali has also managed to generate interest in Sufi culture among a wider European audience by marketing Moroccan Sufism through numerous cultural events and festivals, some of which are broadcast on French television.<\/p>\n\n<p class=\"wp-block-paragraph\">Indeed, the leaders of Sufi orders in Europe are frequently involved in a wide range of extra-spiritual activities. For example, Faizul Aqtab Siddiqi, leader of a Naqshbandi order in Britain, practices civil law as a certified barrister and provides <em>shari\u2019a<\/em>-compliant arbitration for settling conflicts between Muslim commercial disputants. He also helped to organize a large protest in London in 2006 against the now-famous Danish cartoons of the Prophet Muhammad that many Muslims found offensive.<\/p>\n\n<h2 id=\"government-promotion-of-sufism\" class=\"wp-block-heading\">Government Promotion of Sufism<\/h2>\n\n<p class=\"wp-block-paragraph\">In recent years, some European governments have sought to promote Sufism as a culturally authentic counterweight to more politicized Islamist movements, such as the Muslim Brotherhood. Sufism\u2019s emphasis on personal spirituality fits neatly with secular European notions that religion should be reserved for private life rather than for the public square.<\/p>\n\n<p class=\"wp-block-paragraph\">But the efforts by European governments to promote Sufism have not always been successful. For instance, the Sufi Muslim Council in the U.K. \u2013 which was founded with the encouragement of the government in the aftermath of the July 2005 London transit bombings \u2013 has been widely viewed with suspicion by British Muslims, who question its credibility as a representative of the community.[2. See, for example, Oliver King, \u201c<a title=\"Criticism for new Muslim organization\" href=\"http:\/\/www.guardian.co.uk\/politics\/2006\/jul\/19\/immigrationpolicy.religion\">Criticism for new Muslim organization<\/a>,\u201d <em>The Guardian<\/em>, July 19, 2006.] Many see the Council as an attempt by the government to displace larger and more established organizations, such as the Muslim Council of Britain, which is widely regarded as the main national umbrella body for Muslim organizations in the U.K., and the British Muslim Forum, a grassroots group representing the majority strain of Sufism in the U.K. Others perceive the Sufi Muslim Council as a blatant attempt by the government to co-opt traditional Sufism for political purposes.[3. See, for example, Shehla Khan, \u201c<a title=\"From another shore - New Sufis for New Labour\" href=\"http:\/\/www.muslimnews.co.uk\/paper\/index.php?article=2563\">From another shore &#8211; New Sufis for New Labour<\/a>,\u201d <em>The Muslim News<\/em>, Aug. 25, 2006.] These debates are taking place against the backdrop of broader discussions that have been going on since 9\/11 over how Western governments can promote various forms of \u201cmoderate Islam.&#8221;[4. See, for example, Angel Rabasa et al., <em>Building Moderate Muslim Networks<\/em>, The RAND Corporation, 2007; see especially chapter 6.]<\/p>\n\n<h2 id=\"an-appetite-for-spirituality\" class=\"wp-block-heading\">An Appetite for Spirituality<\/h2>\n\n<figure><figure style=\"width: 185px\" class=\"wp-caption alignright\"><img loading=\"lazy\" decoding=\"async\" title=\"Muslim networks Sufis Hanson\" src=\"https:\/\/assets.pewresearch.org\/wp-content\/uploads\/sites\/11\/2012\/07\/Sufi-Hanson.jpg\" alt=\"Muslim networks Sufis Hanson\" width=\"185\" height=\"237\"><figcaption class=\"wp-caption-text\">American Sufi scholar Hamza Yusuf Hanson. Credit: Religion News Service Photo courtesy of Zaytuna College<\/figcaption><\/figure><\/figure>\n\n<p class=\"wp-block-paragraph\">Apart from debates about the political role of Sufism in Europe, there are signs of a broader groundswell of popular interest in this particular approach to Islam, including the noticeable popularity in Europe of such figures as Yemeni Sufi scholar Al-Habib Ali al-Jifri and American Sufi scholar Hamza Yusuf Hanson.[5. For more on al Habib Ali al-Jifri, see Saeed Al-Batati, \u201c<a title=\"Habib Ali Zain al-Abideen al-Jifri\" href=\"http:\/\/www.yementimes.com\/DefaultDET.aspx?i=1008&amp;p=report&amp;a=1\">Habib Ali Zain al-Abideen al-Jifri<\/a>,\u201d <em>Yemen Times<\/em>, Aug. 12, 2009. For more on Hamza Yusuf Hanson, see Jack O&#8217;Sullivan, \u201c <a title=\"\u2018If you hate the West, emigrate to a Muslim country\u2019\" href=\"http:\/\/www.guardian.co.uk\/world\/2001\/oct\/08\/religion.uk\">\u2018If you hate the West, emigrate to a Muslim country\u2019<\/a>,\u201d <em>The Guardian<\/em>, Oct. 8, 2001.] Hamza Yusuf, director of the Zaytuna Institute in San Francisco, is an American convert to Islam whose fusion of spirituality, traditional Islamic learning and colloquial style has earned him a following among young Muslims\nin the West.<\/p>\n\n<p class=\"wp-block-paragraph\">In the face of what is often experienced as an onslaught of competing and sometimes contradictory views on religion available through the Web and other new media channels, some Muslims have found that affiliation with a Sufi order offers an appealing alternative: a single, reliable source of information on Islam that comes with a personal spiritual guide.[6. See, for example, Celia A. Genn, \u201cThe Development of a Modern Western Sufism\u201d in Martin van Bruinessen and Julia Day Howell, editors, <em>Sufism and the \u2018Modern\u2019 in Islam<\/em>, I.B. Tauris, 2007.] The new wave of enthusiasm for Islamic mysticism suggests that this tradition will continue to have a pervasive influence across Europe\u2019s Muslim communities.<\/p>","protected":false},"excerpt":{"rendered":"<p>Sufism represents the inward-looking, mystical dimension of Islam. Often thought erroneously to be its own sect or denomination \u2013 such as Sunni Islam \u2013 Sufism is better understood as an approach that mixes mainstream religious observances, such as prescribed daily prayers, with a range of supplementary spiritual practices, such as the ritual chanting of God\u2019s [&hellip;]<\/p>\n","protected":false},"author":294,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"sub_headline":"","sub_title":"","_prc_public_revisions":[],"_ppp_expiration_hours":0,"_ppp_enabled":false,"ai_generated_summary":"","_jetpack_newsletter_access":"","_jetpack_dont_email_post_to_subs":false,"_jetpack_newsletter_tier_id":0,"_jetpack_memberships_contains_paywalled_content":false,"relatedPosts":[],"reportMaterials":[],"multiSectionReport":[],"package_parts__enabled":false,"package_parts":[],"datacite_doi":"","datacite_doi_citation":"","_prc_seo_qr_attachment_id":0,"spoken_article_player_enabled":true,"displayBylines":false,"footnotes":"","prc_watchers":[],"_prc_fork_parent":0,"_prc_fork_status":"","_prc_active_fork":0,"jetpack_post_was_ever_published":false},"categories":[],"tags":[],"bylines":[],"collection":[],"datasets":[],"level_of_effort":[],"primary_audience":[],"information_type":[],"_post_visibility":[],"formats":[458],"_fund_pool":[],"languages":[],"regions-countries":[],"research-teams":[517],"workflow-status":[],"class_list":["post-73945","post","type-post","status-publish","format-standard","hentry","formats-report","research-teams-religion"],"label":false,"post_parent":73837,"word_count":1700,"canonical_url":"https:\/\/beta.pewresearch.org\/pewresearch-org\/religion\/2010\/09\/15\/muslim-networks-and-movements-in-western-europe-sufi-orders\/","art_direction":{"A1":{"id":89113,"rawUrl":"https:\/\/beta.pewresearch.org\/pewresearch-org\/wp-content\/uploads\/sites\/20\/2012\/07\/tiles-lede-large-jpg.webp","url":"https:\/\/beta.pewresearch.org\/pewresearch-org\/wp-content\/uploads\/sites\/20\/2012\/07\/tiles-lede-large-jpg.webp?w=300&h=200&crop=1","width":300,"height":200,"chartArt":false},"A2":{"id":89113,"rawUrl":"https:\/\/beta.pewresearch.org\/pewresearch-org\/wp-content\/uploads\/sites\/20\/2012\/07\/tiles-lede-large-jpg.webp","url":"https:\/\/beta.pewresearch.org\/pewresearch-org\/wp-content\/uploads\/sites\/20\/2012\/07\/tiles-lede-large-jpg.webp?w=268&h=151&crop=1","width":268,"height":151,"chartArt":false},"A3":{"id":89113,"rawUrl":"https:\/\/beta.pewresearch.org\/pewresearch-org\/wp-content\/uploads\/sites\/20\/2012\/07\/tiles-lede-large-jpg.webp","url":"https:\/\/beta.pewresearch.org\/pewresearch-org\/wp-content\/uploads\/sites\/20\/2012\/07\/tiles-lede-large-jpg.webp?w=194&h=110&crop=1","width":194,"height":110,"chartArt":false},"A4":{"id":89113,"rawUrl":"https:\/\/beta.pewresearch.org\/pewresearch-org\/wp-content\/uploads\/sites\/20\/2012\/07\/tiles-lede-large-jpg.webp","url":"https:\/\/beta.pewresearch.org\/pewresearch-org\/wp-content\/uploads\/sites\/20\/2012\/07\/tiles-lede-large-jpg.webp?w=268&h=151&crop=1","width":268,"height":151,"chartArt":false},"XL":{"id":89113,"rawUrl":"https:\/\/beta.pewresearch.org\/pewresearch-org\/wp-content\/uploads\/sites\/20\/2012\/07\/tiles-lede-large-jpg.webp","url":"https:\/\/beta.pewresearch.org\/pewresearch-org\/wp-content\/uploads\/sites\/20\/2012\/07\/tiles-lede-large-jpg.webp?w=300&h=200&crop=1","width":300,"height":200,"chartArt":false},"social":{"id":89113,"rawUrl":"https:\/\/beta.pewresearch.org\/pewresearch-org\/wp-content\/uploads\/sites\/20\/2012\/07\/tiles-lede-large-jpg.webp","url":"https:\/\/beta.pewresearch.org\/pewresearch-org\/wp-content\/uploads\/sites\/20\/2012\/07\/tiles-lede-large-jpg.webp?w=300&h=200&crop=1","width":300,"height":200,"chartArt":false}},"_embeds":[],"watchers":[],"table_of_contents":[{"id":73837,"title":"Muslim Networks and Movements in Western Europe","slug":"muslim-networks-and-movements-in-western-europe","link":"https:\/\/beta.pewresearch.org\/pewresearch-org\/religion\/2010\/09\/15\/muslim-networks-and-movements-in-western-europe\/","is_active":false},{"id":73889,"title":"Distribution of Muslims in Western Europe","slug":"distribution-of-muslims-in-western-europe-html","link":"https:\/\/beta.pewresearch.org\/pewresearch-org\/religion\/2010\/09\/15\/distribution-of-muslims-in-western-europe-html\/","is_active":false},{"id":73877,"title":"Number of Muslims in Western Europe","slug":"number-of-muslims-in-western-europe-html","link":"https:\/\/beta.pewresearch.org\/pewresearch-org\/religion\/2010\/09\/15\/number-of-muslims-in-western-europe-html\/","is_active":false},{"id":73902,"title":"G\u00fclen Movement","slug":"muslim-networks-and-movements-in-western-europe-gulen-movement","link":"https:\/\/beta.pewresearch.org\/pewresearch-org\/religion\/2010\/09\/15\/muslim-networks-and-movements-in-western-europe-gulen-movement\/","is_active":false},{"id":73913,"title":"Muslim Brotherhood and Jama\u2019at-i Islami","slug":"muslim-networks-and-movements-in-western-europe-muslim-brotherhood-and-jamaat-i-islami","link":"https:\/\/beta.pewresearch.org\/pewresearch-org\/religion\/2010\/09\/15\/muslim-networks-and-movements-in-western-europe-muslim-brotherhood-and-jamaat-i-islami\/","is_active":false},{"id":73923,"title":"Muslim World League and World Assembly of Muslim Youth","slug":"muslim-networks-and-movements-in-western-europe-muslim-world-league-and-world-assembly-of-muslim-youth","link":"https:\/\/beta.pewresearch.org\/pewresearch-org\/religion\/2010\/09\/15\/muslim-networks-and-movements-in-western-europe-muslim-world-league-and-world-assembly-of-muslim-youth\/","is_active":false},{"id":73934,"title":"Radical Islamist Movements: Jihadi Networks and Hizb ut-Tahrir","slug":"muslim-networks-and-movements-in-western-europe-radical-islamist-movements-jihadi-networks-and-hizb-ut-tahrir","link":"https:\/\/beta.pewresearch.org\/pewresearch-org\/religion\/2010\/09\/15\/muslim-networks-and-movements-in-western-europe-radical-islamist-movements-jihadi-networks-and-hizb-ut-tahrir\/","is_active":false},{"id":73945,"title":"Sufi Orders","slug":"muslim-networks-and-movements-in-western-europe-sufi-orders","link":"https:\/\/beta.pewresearch.org\/pewresearch-org\/religion\/2010\/09\/15\/muslim-networks-and-movements-in-western-europe-sufi-orders\/","is_active":true},{"id":73953,"title":"Tablighi Jama\u2019at","slug":"muslim-networks-and-movements-in-western-europe-tablighi-jamaat","link":"https:\/\/beta.pewresearch.org\/pewresearch-org\/religion\/2010\/09\/15\/muslim-networks-and-movements-in-western-europe-tablighi-jamaat\/","is_active":false},{"id":73683,"title":"Networks of Religious Scholars","slug":"muslim-networks-and-movements-in-western-europe-networks-of-religious-scholars","link":"https:\/\/beta.pewresearch.org\/pewresearch-org\/religion\/2010\/09\/15\/muslim-networks-and-movements-in-western-europe-networks-of-religious-scholars\/","is_active":false},{"id":73689,"title":"Appendix I: Muslim Networks and Movements in North America","slug":"muslim-networks-and-movements-in-western-europe-appendix-i-muslim-networks-and-movements-in-north-america","link":"https:\/\/beta.pewresearch.org\/pewresearch-org\/religion\/2010\/09\/15\/muslim-networks-and-movements-in-western-europe-appendix-i-muslim-networks-and-movements-in-north-america\/","is_active":false},{"id":73699,"title":"Appendix II: Glossary","slug":"muslim-networks-and-movements-in-western-europe-appendix-ii-glossary","link":"https:\/\/beta.pewresearch.org\/pewresearch-org\/religion\/2010\/09\/15\/muslim-networks-and-movements-in-western-europe-appendix-ii-glossary\/","is_active":false},{"id":73710,"title":"About the Report","slug":"muslim-networks-and-movements-in-western-europe-acknowledgments","link":"https:\/\/beta.pewresearch.org\/pewresearch-org\/religion\/2010\/09\/15\/muslim-networks-and-movements-in-western-europe-acknowledgments\/","is_active":false}],"report_materials":[{"key":"bd18730a-d2ff-441e-867b-9a908b49be46","type":"report","url":"https:\/\/beta.pewresearch.org\/pewresearch-org\/wp-content\/uploads\/sites\/7\/2010\/09\/Muslim-networks-full-report.pdf","label":"","icon":"","attachmentId":""}],"report_pagination":{"current_post":{"id":73945,"title":"Sufi Orders","slug":"muslim-networks-and-movements-in-western-europe-sufi-orders","link":"https:\/\/beta.pewresearch.org\/pewresearch-org\/religion\/2010\/09\/15\/muslim-networks-and-movements-in-western-europe-sufi-orders\/","is_active":true,"page_num":8},"next_post":{"id":73953,"title":"Tablighi 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Europe","slug":"muslim-networks-and-movements-in-western-europe","link":"https:\/\/beta.pewresearch.org\/pewresearch-org\/religion\/2010\/09\/15\/muslim-networks-and-movements-in-western-europe\/","is_active":false,"page_num":1},{"id":73889,"title":"Distribution of Muslims in Western Europe","slug":"distribution-of-muslims-in-western-europe-html","link":"https:\/\/beta.pewresearch.org\/pewresearch-org\/religion\/2010\/09\/15\/distribution-of-muslims-in-western-europe-html\/","is_active":false,"page_num":2},{"id":73877,"title":"Number of Muslims in Western Europe","slug":"number-of-muslims-in-western-europe-html","link":"https:\/\/beta.pewresearch.org\/pewresearch-org\/religion\/2010\/09\/15\/number-of-muslims-in-western-europe-html\/","is_active":false,"page_num":3},{"id":73902,"title":"G\u00fclen 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