History of Islam in Australia

Running head: YOUNG MUSLIMS IDENTITY FORMATION IN AUSTRALIA
SHI’ITE-SUNNI RELATIONSHIP, YOUNG MUSLIMS IDENTITY FORMATION, AND
MUSLIM AND NON-MUSLIM RELATIONSHIP IN AUSTRALIA
Hayder Al Hamdany
Research Proposal Presented as a requirement of PhD
candidature
The University of South Australia
School of Education
October 2017
Supervisors: Dr. Elspeth Mclnnes
Dr. Nahid Kabir

YOUNG MUSLIMS IDENTITY FORMATION IN AUSTRALIA1
Table of Contents
1.0 Introduction..............................................................................................................................3
1.1 History of Shia and Sunni sects in Islam...........................................................................3
1.2 Background of the Project..................................................................................................5
1.3 Aim and Research Questions..............................................................................................6
2.0 Literature Review....................................................................................................................7
2.1 History of Islam in Australia..............................................................................................7
2.2 Migration Waves of Muslims into Australia.....................................................................9
2.3 The Arab Spring................................................................................................................10
2.4 Muslim Census in Australia..............................................................................................11
2.5 Personal Identities of youth Muslims...............................................................................12
2.6 Islamic Schools...................................................................................................................14
3.0 Theoretical framework..........................................................................................................17
4.0 Method....................................................................................................................................18
4.1 Participants........................................................................................................................18
4.2 Materials.............................................................................................................................19
4.3 Data Analysis......................................................................................................................20
References.....................................................................................................................................21

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Title- Shi’ite-Sunni Relationship, Young Muslims Identity formation, and
Muslim and Non-Muslim Relationship in Australia
1.0 Introduction
Amongst non-Muslims, the religion of Islam is generally considered to
be a homogenous ideology and culture. However, two major sub-groups exist
within Islam; Shi’ites and Sunnis (Minority Rights Group International 2009).
In Australia Islam is a minority religion constituting 2.6% of the population
numbering to 604,200 people (Abs.gov.au. (2016). The Sunni and Shia sects of
Islam in Australia have been co existing with further divisions along various
Madh’hab, which means the “different “schools of thoughts to interpret
Islamic laws”. There are other sects like Amadiyya and Ibadi. There exist
some conflicts in regards to interpretation of Islamic law in the various sects.
However, the significance of the study lies in the fact that such conflicts
must be reduced in sustainable and peaceful manner so that all creeds of
people can co-exist. Presently the new generation of Australian Muslims are
harmonious and the trend of any conflicts are reduced.
1.1 History of Shia and Sunni sects in Islam
Shiite is the second-largest Muslim community, historically known as
“Shiites Ali” (Prophet Mohammed’s cousin, son-in-law and de facto baby
brother, since Ali’s father, Abu Talib, had taken Prophet Mohammed to his
house as he became an orphan at the age of eight) or "Followers of Ali.".

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Shiites believe that Ali bin Abi Talib and eleven imams of his sons (from his
wife Fatima the daughter of Prophet Muhammad) are imams who must be
obeyed, since they are the main reference for Muslims after the death of the
Prophet. They call them “imams” or “caliphs” who should be followed by
others. Shiites refer to the hadeeth (Prophet Mohammed’s saying) of al-
Manzala, the hadeeth of al-Ghadeer, the hadeeth of the twelve Qur'aan
caliphs, and the hadeeth of al-Thaqleen, as evidence of their claim. The
Shiite majority are in Iran, Iraq, Azerbaijan, and Bahrain (Nasr 2006; BBC
News 2006). Shiite Muslims form 27-35% of the population in Lebanon, and
as per some estimates from 35% to over 35–40% of the population in Yemen
(International Religious Freedom Report 2010). They also constitute 30%–
35% of the Kuwaiti (International Religious Freedom Report 2012). Their
population exceeded 20% in Turkey (Shankland 2003). They also are in other
countries in the Middle east, for example Saudi Arabia and Egypt, however
no accurate estimate is available Accordingly, Shiite constitutes 36.3% of
entire local population and 38.6% of the local Muslim population of the
Middle East (National Geographic 2008).
On the other hand, Sunni Islam is the largest denomination of Islam. The
name Sunni was derived from the word Sunnah, referring to the ideal
behaviour of the Prophet Muhammad (Esposito 2014). On contemporary of
Shiites, Sunnis disagree over the choice of Muhammad's successor (El-Hibri
& Faruqi 2004). Of the total Muslim population, Sunni Muslims form 87-90%.
The largest community of these Sunnis Muslims who are located in the

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Middle East countries are in Egypt, Jordan and Saudi Arabia, with Sunnis
making up 90% or more of the population (Pew Research Center 2018; BBC
News 2010). To date, continuous conflict and poor relationships have existed
between these two Islamic sub-groups (Carpenter 2014; Dangers
1995,1996a, 1996b; Hiro 2013). This contemporary confrontation has an
important sectarian element. This poor relationship “can only be understood
by appreciating the links between domestic conflicts, transnational affinities,
and regional state ambitions. It is the weakening of Arab states, more than
sectarianism or the rise of Islamist ideologies, that has created the
battlefields of the new Middle East” (Gause, 2014 p 1) conflict. Basically, it is
the core of Islamic weakness and failure running from Lebanon through Syria
to Iraq that shows the ongoing salience of sectarianism. This will lead to
unstable political orders and policies. This in turn, will potentially cause
expanding of this conflict between on board Muslims (from the both sects,
Sunni and Shiite) conflict which creates possible impact on the broad context
these Muslims live in, for example Australia (Gause 2014).
1.2 Background of the Project
Muslims had started migrating in Australia during the first half of the 1800’s and during
the mid-half of the 19th Century considerable numbers of Muhammedans started living in
Australia. In the second half of the 19th Century Afghan Muslims had started settling in the
Australian mainland. Australia is a land covered by vast desserts, and hence the camels brought
by the Afghans were helpful. More Muslims with camels started to pour in in the 1860 to 1870s.
They settled in the Northern territory and a number of inter marriages took place which resulted

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in an increase of the Muslim population. There was a policy of allowing only white immigrants
blocked Muslims from the middle east and Asian region from entering the country during the
20th Century, however Muslims from European background still immigrated. During the latter
half of the 20th Century 10000 Turkish Muslims settled in Australia.
The entry of Muslims from various parts of the globe and from various cultural
backgrounds resulted in different sects of Islam being settled in Australia, the major of which
were the Shias and the Sunnis. The historical conflict between these two sects had been seen to
be continued in the Australian context as well (Khawaja & Khawaja, 2016). However, with
modernization, globalization, and liberalization the young Australian Muslims are endeavoring at
establishing better relationship among each other. There has been victimization and
discrimination of Muslim people by some radical Australians as well (Khawaja & Khawaja,
2016). There is a need to understand the nature of relationship the among the Muslims sects
and that exists between Muslims and non-Muslims in Australia.
The majority of the Australian people have been receptive and welcoming to the
immigrants and refugees. However, there have been incidents of intermittent racial
discrimination as well. The police have taken prompt action if any such incidents are reported.
The philosophical difference that has divided the Muslims world over into two groups, have been
cause of violent conflicts in many cases, however in Australia such circumstances have yet not
occurred. The modern educated young Australian Muslims are endeavoring in establishing
harmony. There are many unfound assumptions about non-Muslims about this community which
needs to be uprooted as well (Cleland, 2001).
I am an Australian Muslim male of Iraqi background. I am keen to understand the
changing dynamics of Shi'ites and Sunni Muslims in Australia. I am a student and I believe that

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the disputes between the two communities should be solved globally and both the communities
should work to restore the good relationship. As a student I am inclined to understand the level
of impact the relationship between these two communities have on the academic performance of
the students in the Islamic schools.
1.3 Aim and Research Questions
The aim of this study is to explore the experiences of Australian
Muslim youth attending Adelaide Islamic schools’, and the experiences of
Shi’ite-Sunni relationships in Australia, and how these relationships impact
their relationships with non-Muslim Australians. The aim also includes
researching the level of impact on the education and academic
performances in the Islamic schools, and how Shia and Sunni relationships
impact performance of these students. Adelaide has three Islamic schools,
including the most established Shi’ite school in Australia and all are
independent (not controlled by the AFIC). To achieve the research aim, the
following research questions will be asked:
1. To what extent and how does Muslim youth perceive that the Shiite-Sunni
relationship in Australia is reflected in the ways their schools engage with
non-Muslim Australian schools?
3. How does Shiite-Sunni relationships in Arab nations affect Muslim youth in
Australia with regards to Muslim identity inside and outside of the
classroom?