The Islamic Community (IGMG) emerged as a mosque established by a few young university students on a campus. Education holds significant importance in the founding phase of IGMG. Today, as a widespread and influential organization throughout Europe, how does the IGMG play a role in the participation of Muslims in the education system in Europe? To what extent does IGMG assume a substantial role in mitigating specific socio-economic disadvantages encountered by Muslim communities?

We strive to encompass everything that is part of life for our people, not only in Europe but also in the Balkans, Scandinavian countries, Japan, Canada, Australia, and the United States. We make efforts to provide various services. In these mentioned regions, our communities, educational institutions, schools, and institutes have a wide range of services that accompany people throughout their lives. This partnership begins in preschool, continues through secondary education and university life, and extends to other areas of life. We make comprehensive and profound efforts to provide services, ranging from adult education to services offered to our disabled brothers and sisters.

Our greatest goal is to raise generations who live and uphold the moral values of Islam at both individual and societal levels, aiming to pass on these values as beautiful examples to future generations. In this regard, our communities and institutions serve important functions. As the statistics in countries like Germany show, our communities and institutions are the biggest safeguard against young people becoming criminalized and falling into dangerous trends. The data confirms this. We provide a moderate path and lifestyle, allowing our young people and others to embrace a balanced approach and gain a Muslim perspective.

IGMG is an organization founded by immigrants, but over time it has taken on an identity that integrates with the society in which it is located. What challenges and opportunities has the indigenous identity of the IGMG in European society created for both Europe and Muslims?

The journey from being guest workers in Europe to becoming integral and essential members has been a lengthy and arduous process. This multidimensional process is not yet fully completed. Throughout human history, we see numerous examples of such migration stories that have resulted in permanence. In our community, with a history of half a century, a significant transformation process began particularly in the late 1990s. The percentage of those who see themselves as guests or expatriates is decreasing. Our people demonstrate that they are integral parts of the societies they live in not only in words but also in every aspect of social life. The point reached in the 1990s was a turning point and, of course, a process that brought about certain difficulties and debates. However, the children of the millions of people living here are now permanent residents in this geography, and this geography has become their homeland. The term "expatriate" is no longer an accurate description for the people living here. Planning and implementing steps to preserve the language and religion of our people who live in these newly recognized geographies and to pass them on to future generations are fundamental duties of our organization. Since 2011, through our annual Alms Campaigns, we have constructed and continue to build hundreds of institutions such as complexes, dormitories, education centres, schools, and Muslim cemeteries in the countries where we reside. We take these steps for the institutionalization and permanence of the Islamic identity in these lands. It is not possible to achieve these without embracing these places as homeland and abandoning the mentality of being guests. As you can see, the number of those who choose these new homelands for burial instead of Turkey is increasing. This is an important indicator.

What does the phrase "Islamic Community" signify? Can we find inclusivity and pluralism principles within the concept in IGMG?

We are an organization that has made it a fundamental principle to empathize with the concerns of the Islamic ummah and humanity at large. Serving the ummah is at the forefront of our core principles. As the Prophet Muhammad (peace be upon him) said: " The similitude of believers in regard to mutual love, affection, fellow feeling is that of one body; when any limb of it aches, the whole-body aches, because of sleeplessness and fever." This profound hadith summarizes the purpose of our organization. Regardless of the geographical location, the problems and hardships of our Muslim brothers and sisters are our own. Islam is our primary identity, and we never categorize people based on their ethnic origin, skin colour, or language. The phrase Islamic Community in our name reflects this notion. Therefore, our community not only extends its hand to the people in the countries where we reside but also to our brothers and sisters across continents. As an organization, we gathered some of the world's prominent academics and politicians in Cologne a few years ago to address and organize the Arakan Conference, with the aim of ending the genocide against Muslims in Arakan. We have been the staunchest supporters of the Rohingya Muslims in seeking their rights in international courts. In November of last year, we organized the International Uyghur Forum in Brussels at the European Parliament to raise global awareness about the genocide faced by the Uyghur Turks. During this two-day forum, attended by influential politicians and academics, we formulated an action plan to stop this crime against humanity. What motivates us to do all of this? It is to attain the qualities of a true believer as described in the aforementioned hadith of the Prophet (peace be upon him) and to seek the pleasure of Allah. Standing with the oppressed people of the world and extending our hand to them is a form of worship and jihad for us. Our efforts to serve the ummah and our understanding of jihad are among our core principles.

IGMG has a wide organizational network spanning from Germany to Scandinavian countries, and from America to Japan and Australia. where are the places where participation in social life and political representation is most challenging in this vast geography?

If there is not widespread negative attitude towards religion in the societies we live in, if there is an established tradition regarding the relationship between religion and the state, if religious institutions are able to participate in the social sphere, education, care, and health sectors, and if there are established customs, then the participation of our mosques and organizations in that society can be relatively easier compared to other places. However, these constitutional, structural, and historical factors may not be sufficient in some cases. For example, in places where Islamophobia is widespread, or in places where established traditions regarding constitutional participation rights and the relationship between religion and the state fail to protect our participation rights. I can give an example from Austria in recent years regarding such developments. Austria has long-established and particularly favourable legal and historical conditions regarding the relationship between religion and the state, which support the participation of Muslims. In fact, we can say that it is the country with the most positive conditions in this regard in Europe. Until the early 2000s, the participation conditions for Muslims in Austria were much better compared to other European countries. We used to refer to Austria as an example in many places. However, the increasing Islamophobia and the distant approach towards Islam and Muslims that started to spread in the early 2000s have made the lives of Muslims in this country significantly more difficult. The country that was once considered the most liveable for Muslims 20 years ago has fallen far behind that positive image in a relatively short period of 10-15 years.

Of course, there is another side to the coin. We are not able to exhibit communication, participation programs, and actions in the same way, with the same strength, content, and prevalence in all regions. When we look back 50 years ago, significant progress has been made. However, it is not enough. We continue to work.

IGMG places special emphasis on youth and women's activities. What are the main reasons for valuing youth and women's work? In contrast to the image portrayed by the Western media as being "deprived of their rights," what kind of Muslim women profile do you see in Europe? Are Muslim women increasingly able to participate in social life?

The empowerment of Muslim women and their active participation as independent individuals in society has been a long-established vision within our organization. The role of women within our organization has been shaped based on this vision. The Women's Organization and the Women's Youth Organization are two essential components that have contributed to the development of our organization. We believe it is our societal responsibility to enhance the valuable contributions made by young and adult women at all levels of our mosques and to strengthen their opportunities for representation. This approach is deeply rooted in our religious understanding and our tradition of consultation. In all the hundreds of mosques we have in Europe, the meticulous efforts of both men and women are present. Although often unseen, this effort deserves recognition and frequent mention. Unfortunately, many stereotypes about "Muslim women" in the countries where our organization is active are based on deep historical backgrounds. While Muslim women struggle against these stereotypes and face daily accusations and occasional attacks due to their headscarves or religious identities, we also need to create spaces where Muslim women can realize themselves and carry their Islamic identity without facing condemnation or exclusion. It is crucial for our organization to have a structure that specifically provides these spaces for (young) women, supporting them in education, employment, civil society work, and politics. Similarly, our perspective on youth does not view youth as a transitional period to be overcome. In our organization, young people have their own organizational structures. Becoming pioneers of favourable societal transformation, they take on responsibility, undertake project development and implementation. Our duty is to support them, provide them with opportunities, and remove the obstacles in their path when they stumble.

Muslims living in Europe still face Islamophobia and various forms of discrimination. However, alongside this, there are also impressions regarding the Islamization of Europe. Considering the socio-political and economic participation of Muslims, how do you perceive the potential of Muslims in Europe? What contributions can Muslims make towards a more just and principled future in Europe?

Allah (SWT) is the Lord of all creation. Our Prophet was sent as a mercy to all the worlds. Therefore, Allah is not only the Lord of Muslims, and our Prophet is not merely a messenger sent exclusively to Muslims. As Muslims, it is our duty to internalize, reflect upon, and implement this awareness in all aspects of our lives. Every individual is sacred. The spirit that Allah breathed into us resides within every human being. From this perspective, when we centre our question not around the "potential of Muslims" but rather the "potential within every human being," a magnificent picture emerges. Regardless of where they are in the world, every person possesses incredible potential. While enjoying this blessing, we strive to show respect and serve all people based on their inherent potential. Discrimination, marginalization, and injustice only strengthen our determination when viewed from this standpoint. Our utmost effort is directed towards eliminating external and internal barriers between humanity and Islam and rectifying any misconceptions or wrongdoings.

To embody exemplary behaviour that befits human dignity, it is essential for us to be visible and actively present in all spheres of society. However, this can only be achieved by drawing inspiration from the noble example set by our beloved Prophet and embracing the present moment with a forward-looking mindset, free from rigid adherence to outdated customs and narrow-mindedness. It requires being mindful of the concerns of the present time, without falling behind or succumbing to anxieties about the future. We aim to be Muslims who are not reliant on mere rhetoric, but rather, actively contribute by generating meaningful words and productive actions. We believe that this approach is possible by embracing the values and historical experiences generated by the society in which we live and striving to comprehend and evaluate them from a thoughtful perspective.

The process of Islamization or Muslim participation in European society is monitored and assessed based on which data and indicators? These factors require continuous re-evaluation. We should carefully examine statistics, numbers, and avoid superficial, divisive, or inflammatory rhetoric influenced by propaganda, as well as analyse the populist political agenda. We must engage in continuous contemplation grounded in human worth, our values, and moral foundations to establish healthy communication with all layers of society. By fostering solidarity, productivity, sharing, and critical thinking, we should strive to live in harmony with the community and its various segments.

IGMG does not have direct political goals, and it is also opposed to the exclusion of Islam from public life. What should be the moderate behaviour patterns for European Muslims and Muslim communities in general to participate in politics and influence decision-making mechanisms?

As I mentioned in my previous answers, first and foremost, individuals should see themselves as part of the society and overcome the mentality of being foreigners. Yes, we are Muslims and a minority. There are issues where we differ in religious matters and daily life. But at the same time, there are numerous issues where we can come together, such as human rights or combating racism. This brings forth an important point: If we do not see ourselves as natural members of that society, embracing our religious and cultural differences, and instead continue to limit ourselves within the framework of being migrants or part of a restrictive diaspora, it will negatively impact our motivation and determination to participate and exist in the public sphere.

Moreover, there is an additional responsibility: Our presence in the public sphere should not be restricted solely to matters that are relevant to Muslims. Our participation should not be confined to discussions about halal consumption, obtaining permits for mosque construction, or debates about the hijab.

Similarly, we need to demonstrate our stance in the public sphere on matters such as the country's economy, healthcare system, retirement system, and environmental issues. Being an actor who only speaks up when it suits their own interests raises questions about their position within society. Another significant point is that despite being minorities in the countries we reside in, there are diverse opportunities for constitutional participation. Participation is not limited to voting in elections or in parliamentary sessions. If it were limited to that, our task would be much more challenging. We have opportunities and platforms to participate and voice our concerns in various fields, both before and after elections or parliamentary voting. Being aware of these opportunities, we should strive to be active and influential in these areas.

If Muslims were to establish their own political party, their status as a minority would put them at a disadvantage, making it challenging for them to effectively compete in various domains. If Muslims were to form a union, it may not have sufficient capacity to effectively advocate for the rights of Muslim workers compared to other unions. If Muslims were to pursue professions such as law, medicine, or engineering, they may not have the same impact as the diverse professional groups in a pluralistic society. Even if Muslims were to establish a football club, it would not be as strong as clubs like Bayern Munich, Barcelona, or Arsenal in the long run. We are not saying that these initiatives should not exist, but their influence would always be limited. Acknowledging this reality and understanding the inherent limitations, we can approach such endeavours with the understanding that our influence may be restricted. To establish a presence in the public sphere and address diverse societal issues, it is most effective to actively participate within existing structures, demonstrating our presence, and advocating for Muslim concerns from those positions. In other words, we can achieve this by actively participating in existing political parties, joining existing unions, and entering existing professional fields. This approach requires a solid understanding of religious issues as well as awareness of the expectations of others, establishing closeness and partnership with them. When common ground cannot be found, it also necessitates a constructive criticism approach.

GMG defines its mission as "We are an organization that concerns itself with the issues of the ummah and humanity." Do you believe that the political and social engagement of Muslim communities is adequate at ummatic level? What actions need to be taken?

No, we cannot claim that we find it sufficient. We need to go beyond and actively engage in various aspects of society such as the country's economy, education system, social issues, and environmental concerns in the countries where we reside. Additionally, we should cultivate the ability to offer a vision in literature and art. As Muslims, what contributions do we offer to humanity in the face of the ongoing climate crisis? In addition to criticizing the global capitalist system, what solutions can we provide? Prior to discussing political and social participation as mentioned in your question, it is essential for us to develop a comprehensive political and social perspective.