Islam in Australia

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The Adelaide Mosque in Adelaide, South Australia is amongst the oldest mosques in Australia having been built in 1888-89.

Islam is the second largest religion in Australia. According to the 2021 Census in Australia, the combined number of people who self-identified as Muslims in Australia, from all forms of Islam, constituted 813,392 people, or 3.2% of the total Australian population.[1][2] That total Muslim population makes Islam, in all its denominations and sects, the second largest religious grouping in Australia, after all denominations of Christianity (43.9%,[3] also including non-practicing cultural Christians).

Demographers attribute Muslim community growth trends during the most recent census period to relatively high birth rates, and recent immigration patterns.[4][5] Adherents of Islam represent the majority of the population in Cocos (Keeling) Islands, an external territory of Australia.[6]

The vast majority of Muslims in Australia are Sunni, with significant minorities belonging to the Shia denomination. The followers of each of these are further split along different Madhhab (schools of thought within Islamic jurisprudence for the interpretation and practice of Islamic law) and Sub-Sect. There are also practitioners of other smaller denominations of Islam such as Ibadi Muslim Australians of Omani descent, and approximately 20,000 Druze Australians whose religion emerged as an offshoot of Islam which arrived in Australia with the immigration of Druze mainly from Lebanon and Syria. There are also Sufi (Islamic mysticism) minorities among Muslim practitioners in Australia.[7]

While the overall Australian Muslim community is defined largely by a common

ethnic identities with related non-Muslim counterparts, either within Australia or abroad.[9]

History

Prior to 1860

Islam has been in Australia since the 1700s when

dreamtime creational being is given the name, Walitha Walitha, which is an adaptation of the Arabic phrase Allah ta'ala (God, the exalted).[11] The 'Dreaming' creation figure, Walitha' walitha, is also known as Allah.[11] In the Warramiri tradition, Walitha' walitha descends from heaven to re-establish order from infighting and violence between different groups in Arnhem land. Indigenous Australians share this ceremony, known as the Wurramu, with the people of Macassar Indonesia, but the Aboriginal version is a mortuary ritual. Aboriginal elders explain on an 'outside' level' the dance performance is about the new world introduced to Aborigines in pre-colonial times as a result of this first contact experience, but on an 'inside' level, they focus on the Aboriginal deaths that occurred as a consequence of contact with these fishing peoples from the north of Australia. The 'inside' meaning of the ritual relates to the passage of the soul of the deceased to a heavenly paradise above, the abode of Allah.[10]

Main article: Makassan contact with Australia

Indonesian Muslims

Yolngu people of this contact is everywhere: in their language, in their art, in their stories, in their cuisine."[13] According to anthropologist John Bradley from Monash University, the contact between the two groups was a success: "They traded together. It was fair - there was no racial judgement, no race policy." Even into the early 21st century, the shared history between the two peoples is still celebrated by Aboriginal communities in Northern Australia as a period of mutual trust and respect.[14]

Others who have studied this period have come to a different conclusion regarding the relationship between the Aboriginal people and the visiting trepangers. Anthropologist Ian McIntosh[15] has said that the initial effects of the Macassan fishermen were "terrible", which resulted in "turmoil"[16]: 65–67  with the extent of Islamic influence being "indeterminate".[16]: 76  In another paper McIntosh concludes, "strife, poverty and domination . . is a previously unrecorded legacy of contact between Aborigines and Indonesians."[17]: 138  A report prepared by the History Department of the Australian National University says that the Macassans appear to have been welcomed initially, however relations deteriorated when, "aborigines began to feel they were being exploited . . leading to violence on both sides".[18]: 81–82 

A number of "

Mohammedans" were listed in the musters of 1802, 1811, 1822, and the 1828 census, and a small number of Muslims arrived during the convict period. Beyond this, Muslims generally are not thought to have settled in large numbers in other regions of Australia until 1860.[19]
: 10 

Muslims were among the earliest settlers of Norfolk Island while the island was used as a British penal colony in the early 19th century. They arrived from 1796, having been employed on British ships. They left following the closure of the penal colony and moved to Tasmania. The community left no remnants; only seven permanent residents of the island identified themselves as "non-Christian" in a 2006 census.[20][21][22]

1860 onward: cameleers and pearlers

Further information: Afghan cameleers in Australia and Pearling in Western Australia
19th-century mosque in cemetery, Bourke, New South Wales

Among the early Muslims were the

'Afghans' and they brought with them the first formal establishment of Islam in Australia.[23]

The grave of an Afghan cameleer

Cameleers settled in the areas near Alice Springs and other areas of the Northern Territory and inter-married with the Indigenous population. The Adelaide, South Australia to Darwin, Northern Territory, railway is named The Ghan (short for The Afghan) in their memory.[24]

The first mosque in Australia was built in 1861 at Marree, South Australia.[25] The Great Mosque of Adelaide was built in 1888 by the descendants of the Afghan cameleers. The Broken Hill Mosque at North camel camp was built by the cameleers between 1887 and 1891.[26]

During the 1870s, Muslim Malay divers were recruited through an agreement with the Dutch to work on Western Australian and Northern Territory pearling grounds. By 1875, there were 1800 Malay divers working in Western Australia. Most returned to their home countries.[citation needed]

One of the earliest recorded Islamic festivals celebrated in Australia occurred on 23 July 1884 when 70 Muslims assembled for Eid prayers at

Albert Park, Melbourne. The Auckland Star noted the ceremony's calm demeanor, stating: "During the whole service the worshippers wore a remarkably reverential aspect."[27]

20th century

Replica of ice cream van owned by one of the killers in the 1915 "Battle of Broken Hill".

Most of the cameleers returned to their countries after their work had dried up, but a few had brought wives and settled in Australia with their families, and others settled either on their own (some living at the Adelaide Mosque), or married Aboriginal or European women. Halimah Schwerdt, secretary to

philanthropist in Adelaide, became first European woman in Australia to publicly embrace Islam. She was engaged to Allum in 1935-37, but there is no record of a wedding.[28] He married Jean Emsley in 1940, who converted to Islam later. Allam also published pamphlets and articles about Islam.[29]

From 1901, under the provisions of the

white Europeans of the Muslim faith). Meanwhile, persons not of white European heritage (including most Muslims) were denied entry to Australia during this period, and those already settled were not granted Australian citizenship.[30]

Notable events involving Australian Muslims during this early period include what has been described either as an act of war by the

Broken Hill, New South Wales, in 1915, in what was described as the Battle of Broken Hill. Two Afghans who pledged allegiance to the Ottoman Empire shot and killed four Australians and wounded seven others before being killed by the police.[32]

Melbourne's first mosque, built by the Albanian community

In the 1920s and 1930s Albanian Muslims, whose European heritage made them compatible with the White Australia Policy, immigrated to the country.[33][34][35] The Albanian arrival revived the Australian Muslim community whose ageing demographics were until that time in decline[36] and Albanians became some of the earliest post-colonial Muslim groups to establish themselves in Australia.[37] Some of the earliest communities with a sizable Albanian Muslim population were Mareeba, Queensland and Shepparton in Victoria.[38][39][40]

Post-war migration

The perceived need for population growth and economic development in Australia led to the broadening of Australia's

immigration policy in the post-World War II period. This allowed for the acceptance of a number of displaced white European Muslims who began to arrive from other parts of Europe, mainly from the Balkans, especially from Bosnia and Herzegovina. As with the Albanian Muslim immigrants before them, the European heritage of these displaced Muslims also made them compatible with the White Australia Policy.[41]

Albanians partook in the revival of Islamic life within Australia, in particular toward creating networks and institutions for the community.

a mosque in Mareeba, Far North Queensland (1970).[38]

With the increase in immigration of Muslims after the war from countries such as Bosnia, Albania and Kosovo, the Islam in Australia developed its characteristic plurality. The move proved enriching for Muslim migrants, who "met Muslim fellows from many different ethnic, racial, cultural, sectarian and linguistic backgrounds" and "found Islam more pluralistic and more sophisticated" than their countries of origin.[46]

Later, between 1967 and 1971, during the final years of the step-by-step dismantling of the White Australia policy, approximately 10,000 Turkish citizens settled in Australia under an agreement between Australia and Turkey. From the 1970s onwards, there was a significant shift in the government's attitude towards immigration, and with the White Australia policy now totally dismantled from 1973 onwards, instead of trying to make newer foreign nationals assimilate and forgo their heritage, the government became more accommodating and tolerant of differences by adopting a policy of multiculturalism.[citation needed]

The Chullora Greenacre Mosque

Larger-scale Muslim migration of non-White non-European Muslims began in 1975 with the migration of

Lebanese Australians, outnumbering their Muslim counterparts at a 6-to-4 ratio.[citation needed
]

1990s

Trade and educational links have been developed between Australia and several Muslim countries. Muslim students from countries such as Malaysia, Indonesia, India, Bangladesh and Pakistan, are among the thousands of international students studying in Australian universities.[quantify][citation needed]

A number of Australian Arabs experienced

First Gulf War (1990–91). Newspapers received numerous letters calling for Arab Australians to "prove their loyalty" or "go home", and some Arab Australian Muslim women wearing hijab head coverings were reportedly harassed in public. The Australian government's Human Rights and Equal Opportunity Commission included accounts of racial harassment experienced by some Australian Arabs in their 1991 report on racism in Australia.[19]
: 11–13 

21st century

Kuraby Mosque Brisbane attracts large number of worshippers in Friday prayers.

By the beginning of the 21st-century, Muslims from more than sixty countries had settled in Australia. While a very large number of them come from Bosnia, Turkey, and Lebanon, there are Muslims from Indonesia, Malaysia, Iran, Fiji, Albania, Sudan, Somalia, Egypt, the Palestinian territories, Iraq, Afghanistan, Pakistan and Bangladesh, among others.[citation needed] At the time of the 2011 census, 476,000 Australians (representing 2.2 percent of the population) reported Islam as their religion.[47]

On a few occasions in the 2000s and 2010s, tensions have flared between Australian Muslims and the general population. The

Sydney hostage crisis on 15–16 December 2014, including a threat made against a mosque in Sydney.[49] However, the Muslim community also received support from the Australian public through a social media campaign.[50][51]

Islamic Museum of Australia in Melbourne

The founding president of the Australian Federation of Islamic Councils has said that with moderate Muslims being sidelined by those promoting more fundamentalist views, there is a need to be more careful in regard to potential Australian immigrants. Keysar Trad has said moderate Muslims need to take back control.[52]

An article in The Australian in May 2015 opined, "Most Muslims want the peace and prosperity that comes from an Islam that coexists with modernity; it is a fanatical fringe that seeks to impose a fabricated medieval Islam". It describes Dr Jamal Rifi as a brave insider who is working to assist "the cause of good Muslims who are struggling for the soul of Islam".[53]

Islamic denominations in Australia

See also: Islamic schools and branches

Most Australian Muslims are

Sufi and Ahmadiyya as minorities.[54]

Sunni

In Sydney, adherents of the

Bankstown and Auburn
.

In Australia there are also groups associated with the "hardline"

Ahlus Sunnah Wal Jamaah Association (Australia) (ASWJA).[56] While their numbers are small,[57] the ASWJA is said to "punch above its weight".[8]

There are communities of NSW Muslims who adhere to Tablighi Jamaat form of Islam and worship at the Granville, Al Noor Masjid, which is led by Sheik Omar El-Banna.[58][59] Similarly many Bangladeshi Tablighi Jamaat, Muslims[60] worship at mosques in Seaton, NSW[61] and in Huntingdale Victoria.[62]

Dawateislami, which is a "non-political Islamic organisation based in Pakistan", has adherents in Australia.[63]

In 2015, Wikileaks cables released information that Saudi Arabia closely monitors the situation of Islam and Arab community in Australia, whilst at the same time spending considerately to promote its fundamentalist version of Sunni Islam within the country.[64]

Shia

Ashura
outside the Opera House, Sydney.

The

St George, Campbelltown, Fairfield, Auburn and Liverpool regions of Sydney, with the al-Zahra Mosque, built in Arncliffe in 1983,[65] and the Al-Rasool Al-A'dham Mosque serves the region in Bankstown. In 2008, the mainstream Shia community numbered 30,000 followers nationally.[66]

In October 2004 Sheikh

Annangrove
, NSW.

In November 2014, up to 3,000 Shi'a Muslims marched in Sydney on the annual

Ashura Procession to mark the death of the prophet's grandson.[68][69] In November 2015 there was Ashura march in Sydney[citation needed] and a Victorian school observed Muharram.[70]

Others

There are also others from smaller non-mainstream sects of Islam, including approximately 20,000

Alevis.[73]

There is also an

Ismaili population of unspecified size.[74][75] While Dawoodi Bohra, a small Ismaili Shia sect[76] has its Sydney Jamaat located in Auburn NSW.[77]

Additionally, the

Druzism, a religion that began as an offshoot of 11th-century Ismaili Islam,[78] are reported to have around 20,000 followers living in Australia.[79]

Sufi

The study of the history of Sufism in Australia is a fledgling discipline. Initial examination indicates that the Sufis have played an important part in Muslim engagement with Australia and its peoples.[80] There are many reported instances of Sufism amongst the cameleers, though the best available evidence of this to date exists within a hand written manuscript at the historic Broken Hill mosque, providing at least one instance of Qadiri Sufis amongst the cameleers.[26][81]

Baron

Murshida, and devotee of Khan, known as Murshida Rabia Martin. Born Ada Ginsberg, the daughter of Russian Jewish immigrants to the US, Martin's visit was of great significance because of her link to Khan. After the baron's death in 1950, the poet and artist Francis Brabazon, student of Meher Baba, another early spiritual teacher took up a leadership role.[46]
However, there is some contention regarding the extent to which this group adhered to Islamic practice, limiting the extent to which this group can be considered a representation of Islam in Australia.

Currently there are communities representing most of the major Sufi Orders within Australia, including, but not limited to the Mevlevi, Rifaii, Naqshbandiyya,

Sufi communities, it is estimated there are at least 5,000 adherents.[83]

Sectarian tensions

Conflict between religious groups in the Middle East are reflecting as tensions within the Australian community[84][85][86][87] and in the schools.[88]

Religious life

The Australian Muslim community has built a number of mosques and Islamic schools, and a number of imams and clerics act as the community's spiritual and religious leaders. In 1988, the Australian Federation of Islamic Councils (AFIC) appointed Sheikh Taj El-Din Hilaly as the first Grand Mufti of Australia and New Zealand.[citation needed] In 2007, Hilaly was succeeded by Fehmi Naji in June 2007[89] who was succeeded by the current Grand Mufti, Ibrahim Abu Mohamed in September 2011.[90]

Turkish Cypriot
community.

Fatwas, edicts based on Islamic jurisprudence which aim to provide "guidance to Muslim Australians in the personal, individual and private spheres of life",[91] are issued by various Australian Islamic authorities.[92][93]

Organisations

Main article: Islamic organisations in Australia

A number of organisations and associations are run by the Australian Islamic community including mosques, private schools and charities and other community groups and associations. Broad community associations which represent large segments of the Australian Muslim public are usually termed "Islamic councils". Some organisations are focused on providing assistance and support for specific sectors within the community, such as women.

Two organisations with strong political emphasis are

Ahlus Sunnah Wal Jamaah Association (ASWJA).[97][98]

A number of financial institutions have developed

sharia-compliant investments, superannuation,[101][102] Islamic wills[103] and zakat management.[104][105]

Halal certification

Main article: Halal certification in Australia

There are close to two dozen Halal certification authorities in Australia. Halal meat and meat product exports to the Middle East and Southeast Asia have greatly increased from the 1970s onwards; this expansion was due in part to efforts of the AFIC.[19]: 151  Halal certification has been criticised by anti-Halal campaigners who argue that the practice funds the growth of Islam, results in added costs, a requirement to officially certify intrinsically-halal foods and with consumers required to subsidise a particular religious belief.[106]

An inquiry by an Australian Senate committee, which concluded in December 2015, found the current system is "lacklustre" and made recommendations for improvement.[107] It found there was no evidence to support claims that the profits of halal certification are used to fund terrorism.[108][109] The report recognised that halal certification has economic benefits for Australia because of increased export opportunities.[107] It recommended that the federal government increase its oversight of halal certifiers to address fraudulent conduct, with halal products to be clearly labelled and for meat products sourced from animals subject to religious slaughter, to be specifically labelled.[110] It said that it had heard, "credible reports suggesting that the lack of regulation has been unscrupulously exploited". In tabling the report, committee chairman Sam Dastyari said, "Some certifiers are nothing more than scammers."[111] The committee recommended a single halal certification authority.[111] The committee in recommending clearer labelling, specifically referred to the need for meat processors to label products sourced from animals subject to religious slaughter.[112]

Demography

See also: Demographics of Australia and Immigration to Australia

Historical population

Historical population
YearPop.±%
1981 76,792—    
1991 147,487+92.1%
2001 281,578+90.9%
2011 476,291+69.2%
2016 604,235+26.9%
2021 813,392+34.6%

During the 1980s the Australian Muslim population increased from 76,792 or 0.53% of the Australian population in 1981, to 109,523 or 0.70% in 1986.[citation needed] In the 2011 Census, the Muslim population was 479,300 or 2.25%, an increase of 438% on the 1981 number.

The general increase of the Muslim population in this decade was from 147,487 or 0.88% of the Australian population in 1991, to 200,885 or 1.12% in 1996.[citation needed]

In 2005 the overall Muslim population in Australia had grown from 281,600 or 1.50% of the general Australian population in 2001, to 340,400 or 1.71% in 2006. The growth of Muslim population at this time was recorded as 3.88% compared to 1.13% for the general Australian population.[citation needed]. From 2011-2016, Muslim population grew by 27% from 476,291 to 604,200 with majority residing in New South Wales.

The following is a breakdown of the country of birth of Muslims in Australia from 2001:[113]

There were 281,578 Muslims recorded in this survey; in the 2006 census the population had grown to 340,392.[114] 48% of Australian-born Muslims claimed Lebanese or Turkish ancestry.[113]

The distribution by state of the nation's Islamic followers has New South Wales with 50% of the total number of Muslims, followed by Victoria (33%), Western Australia (7%), Queensland (5%), South Australia (3%), ACT (1%) and both Northern Territory and Tasmania sharing 0.3%.[citation needed]

The majority of people who reported Islam as their religion in the 2006 Census were born overseas: 58% (198,400).[114] Of all persons affiliating with Islam in 2006 almost 9% were born in Lebanon and 7% were born in Turkey.[115]

Areas

At the 2011 census, people who were affiliated with Islam as a percentage of the total population in Australia divided geographically by statistical local area
At the 2011 census, people who were affiliated with Islam as a percentage of the total population in Sydney divided geographically by postal area

According to the

Victoria (3.32%), whereas those with the lowest are Queensland (0.95%) and Tasmania (0.49%).[116]

4.2% of people in Greater Melbourne are Muslim.

Bosnian and Turkish. Melbourne's Australian Muslims live primarily in the northern suburbs surrounding Broadmeadows, (mostly Turkish), Coburg, Brunswick, Epping (mostly Lebanese) and Truganina, Tarneit (mostly Indian). They also form communities in outer south-eastern suburbs such as Dandenong and Hallam
(mostly Afghan and Pakistani).

Very few Muslims live in rural areas with the exceptions of the sizeable Albanian and Turkish communities in Shepparton, which has Victoria's oldest mosque, and Malays in Katanning, Western Australia. A community of Iraqis have settled in Cobram on the Murray River in Victoria.[118] An Albanian Muslim community resides in Mareeba who established Queensland's second oldest mosque.

Perth also has a Muslim community focussed in and around the suburb of Thornlie
, where there is a mosque. Perth's Australian Islamic School has around 2,000 students on three campuses.

Bosnian
communities. The oldest mosque in Perth is the Perth Mosque on William Street in Northbridge. It has undergone many renovations although the original section still remains. Other mosques in Perth are located in Rivervale, Mirrabooka, Beechboro and Hepburn.

There are also communities of Muslims from

Parramatta. Indonesian Muslims, are more widely distributed in Darwin
.

Communities

Muslim population by country of origin

  Australia (36%)
  Lebanon (10%)
  Turkey (8%)
  Bosnia-Herzegovina (3.6%)
  Afghanistan (3.5%)
  Pakistan (3.2%)
  Indonesia (2.9%)
  Iraq (2.8%)
  Bangladesh (2.7%)
  Iran (2.3%)
  Fiji (2%)
  Other (23%)

It is estimated that Australian Muslims come from 63 different backgrounds, with "loose associations" between them.[58]

Aboriginal Muslims

See also: Aboriginal Australians

According to Australia's 2011 census, 1,140 people identify as Aboriginal Muslims, almost double the number of Aboriginal Muslims recorded in the 2001 census.[119] Many are converts and some are descendants of Afghan cameleers or, as in the Arnhem Land people, have Macassan ancestry as a result of the historical Makassan contact with Australia.[120][121] In north east Arnhem Land, there is some Islamic influence on the songs, paintings, dances, prayers with certain hymns to Allah and funeral rituals like facing west during prayers, roughly the direction of Mecca, and ritual prostration reminiscent of the Muslim sujud.[119] As a result of Malay indentured laborers, plenty of families in Northern Australia have names like Doolah, Hassan and Khan.[119] Notable Aboriginal Muslims include the boxer Anthony Mundine and Rugby League footballer Aidan Sezer.[122] Many indigenous converts are attracted to Islam because they see a compatibility between Aboriginal and Islamic beliefs,[123][124] while others see it as a fresh start and an aid against common social ills afflicting indigenous Australians, such as alcohol and drug abuse.[119]

Some academics who have studied these issues have come to less positive conclusions regarding the relationship between the Aboriginal people and the visiting

trepangers.[16]: 65–67  [16]: 76  [17]: 138  [18]
: 81–82 

Albanian Muslims

See also: Albanian Australians

In the late twentieth century, 80% of Albanian speakers in Australia followed Islam.[38] In the twenty first century, the largest Albanian communities in Australia, Shepparton and Melbourne's suburb of Dandenong in Victoria are mostly Muslims.[125] Muslim Albanian communities exist in Western Australia, South Australia, Queensland, New South Wales and the Northern Territory.[126]

As Islam is the dominant religion among Albanian Australians, it has given the community a sense of unity and the capacity and resources to construct their own mosques.[38][127][128] They have symbolised the Albanian community's permanent settlement in Australia.[129] Mosques serve as important centres for community activities and are pivotal toward retaining the religious identity of Albanian Australians.[43] Albanian representatives serve in most federal Islamic organisations, with some in senior positions.[130][131] In the few areas of concentrated Albanian settlement, their small numbers shaped local areas through the construction of their first mosques or becoming a sizable proportion of the school Muslim population.[132] The foundations created by Albanian Australians have attracted future Muslim migrants to areas which have an existing mosque or services assisting with settlement.[132]

Albanians perform certain Muslim practices. Muslim head coverings are worn mainly by a few older women, Ramadan fasts are adhered to by some people and in Shepparton, Islam is influenced by Sufi Bektashism from Albania.[133][134]

Bangladeshi Muslims

See also:
Bangladeshis in Australia

According to the 2016 Australian Census, Bangladeshi origin population were around 55,000; among them about 33,000 were living in NSW. Bangladeshi Muslims are located primarily in Rockdale, Lakemba, Bankstown and many suburbs in Western Sydney region with a mosque in Sefton[61] and in the south-east of Melbourne, with a mosque at Huntingdale.[135] The Sefton Mosque has been linked to the Tablighi Jamaat School of Islam[136] and has hosted Hizb ut-Tahrir.[137] For Bangladeshi Muslims attending the Huntingdale Mosque, all Islamic lunar months, such as Ramadan are observed using local moon-sightings, rather than being based on Middle-Eastern, or other, timings.[138][139] According to the 2016 Australian census, 81.2% of the Bangladesh-born population in Australia was Muslim by faith.[140]

Bosnian Muslims

See also:
Bosnian Australian
Rochedale Mosque in Brisbane Australia

Bosnian Muslims have predominantly arrived in Australia after 1992, with most of the community living in the south east of Melbourne and in the south west of Sydney. There are Bosnian run mosques in Deer Park, Noble Park, Penshurst and Smithfield.[141] According to the 2016 Australian census, 23.2% of the Bosnia and Herzegovina-born population in Australia was Muslim by faith.[142]

Egyptian Muslims

See also: Egyptian Australians

Egyptian Muslims in Sydney are represented by The Islamic Egyptian Society.[143] The Society has managed the Arkana College[144] in Kingsgrove since 1986. It is reported that enrolments for its 203 co-educational places are booked out until 2020.[145] According to the 2016 Australian census, 15.6% of the Egypt-born population in Australia was Muslim by faith.[146]

Indonesian Australians

See also: Indonesian Australians

Though

2006 Australian Census, only 8,656 out of 50,975 Indonesians in Australia, or 17%, identified as Muslim. However, in the 2011 census, that figure rose to 12,241 or 19.4%,[148]
18.9% in 2016, and 19.3% in 2021.

Iraqi Australians

See also: Iraqi Australians

1991 uprisings in Iraq, and then post-2003. They predominately settled in the western suburbs of Sydney, such as Fairfield and Auburn. According to the 2016 Australian census, 31.4% of the Iraqi-born population in Australia was Muslim by faith.[149]

Kurdish Muslims

Kurdish Muslims have predominantly arrived in Australia since the second half of the 1980s, with most of the community settling in Melbourne and Sydney. Although the large majority of the Kurdish Australians are Muslims, there are no registered Kurdish run mosques in Australia.[150]

Lebanese Muslims

See also: Lebanese Australians

Sydney Road in Brunswick and Coburg is sometimes called 'Little Lebanon'.[151]

In November 2016,

Immigration Minister, Peter Dutton said that it was a mistake of a previous administration to have brought out Lebanese Muslim immigrants.[152] Foreign Minister, Julie Bishop said Mr Dutton was making a specific point about those charged with terrorism offences. "He made it quite clear that he respects and appreciates the contribution that the Lebanese community make in Australia".[153]

According to the 2016 Australian census, 43.5% of the Lebanon-born population in Australia was Muslim by faith.[154]

Somali Muslims

See also: Somali Australians

Although the first

Victoria was established in 1988, most Somalis began to settle in the country in the early 1990s following the civil war in Somalia.[155] Somalis are active in the wider Australian Muslim community, and have also contributed significantly to local business.[156] According to the 2016 Australian census, 93.4% of the Somalia-born population in Australia was Muslim by faith.[157]

Turkish Muslims

See also: Turkish Australians

Turkish Muslims are a significant segment of the Australian Muslim community. Melbourne has the largest Turkish community in Australia,[158] with the majority of Turkish Muslims living around Broadmeadows and other northern suburbs. The majority of Turkish Muslims in Sydney are from Auburn, Eastlakes and Prestons. Despite still having a large Turkish population in Auburn and Eastlakes, According to the 2016 Australian census, 64.0% of the Turkey-born population in Australia was Muslim by faith.[159]

Malay Muslims

See also: Cocos Malays

According to the 2016 Australian census, only 5.2% of the Malaysia-born population in Australia was Muslim by faith.[160]

Discrimination

See also: Islamophobia in Australia

According to some scholars, a particular trend of anti-Muslim prejudice has developed in Australia since the late 1980s.[161] Since the 2001 World Trade Center attacks in New York, and the 2005 Bali bombings, Islam and its place in Australian society has been the subject of much public debate.[162]

A report published in 2004 by the

Human Rights and Equal Opportunity Commission pointed to many Muslim Australians who felt the Australian media was unfairly critical of, and often vilified their community due to generalisations of terrorism and the emphasis on crime. The use of ethnic or religious labels in news reports about crime was thought to stir up racial tensions.[163]

After the

University of Western Sydney, on mosques in New South Wales found that 44 percent of mosques in the state had "experienced resistance from the local community when the mosque was initially proposed". In around 20 percent of these cases opposition was from a small number of people.[164]

According to Michael Humphrey, a professor of

social marginalisation experiences of Muslim working class migrants. This "immigrant Islam" is often viewed by the host society as a force of "cultural resistance" toward the multicultural and secular nature of the general Australian culture. Muslim practices of praying, fasting and veiling appear as challenging the conformity within public spaces and the values of gender equality in social relationships and individual rights. The immigrant Muslims are often required to "negotiate their Muslimness" in the course of their encounters with Australian society, the governmental and other social institutions and bureaucracies.[165]

A poll of nearly 600 Muslim residents of Sydney released in November 2015 found that the respondents were three to five times more likely to have experienced racism than the general Australian population. However, approximately 97 per cent of the Muslim respondents reported that they had friendly relations with non-Muslims and felt welcome in Australia.[166]

In an Australia-wide survey published in November 2015, which was based on 1,573 interviews, which asked, "Are Muslims that live in Australia doing enough to integrate into the Australian community, or should they be doing more?", only 20% of respondents thought Muslims are currently "doing enough".[167][168]

A poll conducted by the University of South Australia's International Centre for Muslim and non-Muslim Understanding which was released in 2016 found that 10 per cent of Australians have hostile attitudes towards Muslims.[169] The accompanying report concluded that "the great majority of Australians in all states and regions are comfortable to live alongside Australian Muslims".[170]

A Council for the Prevention of Islamophobia Inc has been established. An Australian speaking tour by Ayaan Hirsi Ali, was proposed for April 2017. Because of her alleged Islamophobia, the Council for the Prevention of Islamophobia told organisers that there would be 5,000 protesters outside the Festival Hall in Melbourne if she was to speak at that venue.[171] Her Australian tour was cancelled.[172][171] It is likely that Australian Muslims are facing up to six times exclusion from the society.[173]

Views on homosexuality

Main article:
Islam and homosexuality

In line with the views of most Islamic scholars worldwide, Islamic leaders in Australia generally believe that homosexuality is not permitted by their faith.[174]

In June 2016, the president of the Australian National Imams Council (ANIC), Sheikh Shady Alsuleiman participated in an Iftar dinner at Kirribilli House hosted by the Prime Minister. The Prime Minister said he would not have been invited Alsuleiman had he known of his position regarding homosexuals.[175] The sheikh had previously spoken about the "evil actions" of homosexuality.[176] Australia's Grand Mufti, Ibrahim Abu Mohamed has defended Alsuleiman, saying Islam has a, "longstanding" position on homosexuality" which "no person can ever change". He said that any attempt to call out its teachings could lead to radicalisation.[177] ANIC treasurer Imam Mohamed Imraan Husain said, "Islam prevents lesbianism and being gay." Uthman Badar spokesman for Hizb ut-Tahrir (Australia), said that Mr Turnbull was condemning the "normative Islamic position on homosexuality".[178]

Yusuf Peer, president of the Council of Imams Queensland, in referring to the sharia law death penalty for homosexuality said, "that is what Islam teaches and that will never change."[179] The Imam of Australia's largest mosque, located in Lakemba, NSW, Shaykh Yahya Safi has said, "In Islam we believe it's a major sin to have such relations between men and men, a sexual relation. We don't discuss this because it's obvious."[180]

In August 2017 the National Imams Council issued a statement opposing the proposed introduction of same-sex marriage in Australia, and several individual religious leaders have also argued against same-sex marriage. However, some Australian Muslims support same-sex marriage, and the Muslims for Progressive Values and Muslims for Marriage Equality groups have campaigned in favour of such a reform.[174] As of September 2017, there was no polling data on the Australian Islamic community's views on this issue.[181]

Employment, education and crime

As of 2007, average wages of Muslims were much lower than those of the national average, with just 5% of Muslims earning over $1000 per week compared to the average of 11%. Unemployment rates amongst Muslims born overseas were higher than Muslims born in Australia.

Muslims are over-represented in jails in New South Wales, at 9% to 10% of the prison population, compared to less than 3% within the NSW population.[182][183]

In literature and film

There are a number of notable works in Australian literature that discuss the Muslims during the "Afghan period" (1860-1900).[19]: 10 

  • The Camel in Australia, by Tom L. McKnight
  • Fear and Hatred, by Andrew Markus
  • Afghans in Australia, by Michael Cigler
  • Tin Mosques and Ghantowns, by Christine Stevens
  • Ali Abdul v The King, by Hanifa Deen
  • Australia's Muslim Cameleers: Pioneers of the inland, 1860s–1930s, by Dr Anna Kenny

Human Rights at the 2006 Melbourne International Film Festival.[185]

Ali's Wedding is an Australian film based on a true story of an Iraqi Shia immigrant family. It depicts some of the religious and social practices of the Shia community in Australia.

Notable figures

Main category: Australian Muslims

See also

References

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Further reading

External links
Retrieved from "https://en.wikipedia.org/w/index.php?title=Islam_in_Australia&oldid=1216875298"