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The purpose of this paper is to estimate the years the European Muslim population will be majority among 30 European countries.

The methodology/approach is to forecast the population of 30 European countries with wavelet analysis combined with the Burg model which fits a pth order autoregressive model to the input signal by minimizing (least squares) the forward and backward prediction errors while constraining the autoregressive parameters to satisfy the Levinson–Durbin recursion, then relies on an infinite impulse response prediction error filter. Three scenarios are considered: the zero-migration scenario where the authors assume that the Muslim population has a higher fertility (one child more per woman, on average) than other Europeans, mirroring a global pattern; a 2017 migration scenario: to the Muslim population obtained in the zero-migration scenario, the authors add a continuous flow of migrants every year based on year 2017; the mid-point migration scenario is obtained by averaging the data of the two previous scenarios.

Among three scenarios, the most likely mid-point migration scenario identifies 13 countries where the Muslim population will be majority between years 2085 and 2215: Cyprus (in year 2085), Sweden (2125), France (2135), Greece (2135), Belgium (2140), Bulgaria (2140), Italy (2175), Luxembourg (2175), the UK (2180), Slovenia (2190), Switzerland (2195), Ireland (2200) and Lithuania (2215). The 17 remaining countries will never reach majority in the next 200 years.

The growing Muslim population will change the face of Europe socially, politically and economically. This paper will provide a better insight and understanding of Muslim population dynamics to European governments, policymakers, as well as social and economic planners.

Each day, many different people in different societies are striving within their daily work to advance society. Every society needs to create ideas for further development and in order to become recognised as developed. The purpose of this paper is to show how different cultures at different times created similar ideas and theories to develop their society.

A comparison between the development theories of Ibn-i-Khaldun and Wallerstein's famous “world system theory” is undertaken to show that similar ideas of development were in existence even centuries before. Technically, seminar papers were posted and reviewed on an e-learning platform in order to reach such peer-reviewed assessment in a “Global Studies” curriculum.

The paper shows that the similarity between all developed countries is a strong state and extensive economic activity in different areas among cooperative people. All of these three characteristics are measurable and visible in today's western societies, and also centuries before in other countries (the Golden Age of the Muslim World).

Limits to comparing the two development theories of Ibn-i-Khaldun with Wallerstein's world system theory arise because of the large gap in time and the big cultural differences between the authors of the two theories. There is, on one side, Ibn-i-Khaldun in the thirteenth century whose religion (Islam) played an important role in his development theory and on the other side there is a western author, Immanuel Wallerstein in the twentieth century. In Wallerstein's development theory, religion has almost no role. Another point is that Wallerstein's theory provides a guideline to almost all countries for reaching development but Ibn-i-Khaldun's target countries are the Muslim countries which were experiencing decline at his time.

Unlike traditional approaches, the present analysis includes early scientific theories from non-European authors. Thus, one of the main objectives of “Global Studies” is fulfilled; namely a trans-disciplinary, globalised perspective.

Undertakes a critical review of the book, Muslims in Europe , to bring out the localized analysis of Islam and Muslims in contemporary Europe which is given in much of the occidentalist literature. Shows that such a localized view does not represent the true character of the global Islamic revivalism in the post‐Cold War period, in which the phenomenon of Muslims in Europe is to be examined. Examines the alternative view of this global approach to the study of Muslims in Europe. In this context the alternative assumes the presentation of an Islamic sub‐nation model and its grass‐roots world view. Shows that the model is a globally interactive system, based on a knowledge‐centred universality. In the light of this, examines Islamic future in Europe and its relationship with dominant European governments.

Purpose – This chapter examines the process of radicalization, deradicalization, and support for intelligence agencies in a few well-known cases of terrorists who turned into informants.

Methodology/Approach – Five cases studies are utilized to demonstrate the process of engagement in, disengagement from, and revolt against terrorist groups. Existing literature on radicalization and deradicalization is set against the context of these case studies.

Findings – By drawing upon the experiences of terrorists who turned into informants, it is possible to prove theories on radicalization and deradicalization. In particular, the process of cognitive radicalization presumes that extremist beliefs can also be rejected (deradicalization), while the process of behavioral radicalization presumes that terrorists can distance themselves from extremist behaviors (disengagement).

Originality/Value – Scholarship has traditionally focused on “underdogs” of all kinds, with a less keen interest in elites or the actors operating on their behalf. The work of informants has often remained in a dimly lit corner of academic research. This chapter helps illuminate the path undertaken by terrorists who become informants for Western security apparatus.

Drawing on the theoretical system known as pure sociology, this chapter presents a theory of the transition from ordinary citizen to dedicated terrorist.

We support our argument with data drawn from the diverse literature on terrorist affiliation, with particular emphasis on qualitative investigations into the background of individual terrorists.

The transition from citizen to terrorist represents a dramatic increase in commitment to a moral cause, or partisanship. Such commitment is a product of a specific social geometry: social closeness to a powerful organization and social distance from the enemy. That geometry is triggered by a movement of social time entailing loss and proceeds via gravitational attraction. If uninterrupted, the process reverses social time, resulting in a highly partisan geometry that calls forth risky sacrifice for the cause and severe violence toward enemy civilians.

Our theory builds upon network explanations of the transition to terrorism but goes beyond them in three ways: (1) it provides an explanation of the initial drift into terrorist networks; (2) it does not invoke psychology, purposes or other subjective mental states of the actors; and (3) it situates the transition to terrorism within a general theory of conflict.

Mankind stands at a turning point in time as empires crumble, old enemies make peace, and the old‐order based on nation‐states is threatened. But, regrettably, it seems scholars are increasingly playing dysfunctional roles: instead of preaching tolerance and understanding fit for a Global Village built peace and cooperation, voices of intolerance and extremism are making significant inroads into the ivory tower.

Halal food despite its undeniable importance for Muslims is largely absent in the tourism development and planning literature. Given the fact that today Muslims represent more than 20% of world population and the number of Muslim tourists has grown significantly over recent years, there is a dire need to investigate the halal food's potential for both the tourism industry and world trade. Furthermore, it is important to investigate at both Muslim and non-Muslim tourism sites how availability of halal food has influenced the selection of a particular destination for vacation by Muslims.

The purpose of this paper is to highlight the role of Muslim women in economic activities.

The paper is a historical account on the important role played by Muslim women in business and governance during the Islamic formative years.

While women in the West still struggle with the rights to equal position and pay till today, Islamic teaching provides Muslim women with the rights to earn and spend as they wished as well as selected to lead economic activities based on their personal merit and wisdom.

The paper highlights that Islamic Sharia does not discriminate Muslim women economically nor socially as often portrayed in the Western media. Islam outlines the specific rights and obligations of men and women to ensure development of a healthy society.

Society should appreciate that Islamic Sharia work out favourably for women. They are trusted to lead based on their own merit and wisdom and not for their beauty.

This is a keynote speech delivered at the Islamic Perspective of Accounting, Finance, Economics and Management (IPAFEM) 2015 conference: 7th-9th April, Adam Smith Business School, The University of Glasgow – on the economic role played by early Muslim women.