Any discussion about the interlinked issues of migration, identity and the need for intercultural dialogue must be contextualized in this era of globalization – which constitutes the defining characteristic of our times. Globalization might have been an ideology brimming with promise. However, the manner in which it has unfolded thus far is considered – at least in the developing world to which the majority of the Organization of the Islamic Conference (OIC) member states belongs – to have belied the expectations of ideologues. The powerful driving force of globalization has brought about a tidal wave of migration. It needs to be appreciated that most of the migration that takes place in our world today is economic in nature and induced by the interconnectivity of our times. The asymmetrical trajectory that globalization pursued over the last two decades sustained deep seated imbalances in international monetary, financial and trading systems. Most of the migration in modern times is attributable to these imbalances. It would, therefore, be important to analyze what has been described as "the age of mobility" against this backdrop and address the ensuing wide range of ramifications accordingly.

To be more specific, the trend of human migration today is predominantly from the developing world to the more affluent countries in the West. Many Western governments have welcomed migrants as they have proved worthy contributors to the economies and other considerations of the receiving country.

More recently, however, we have noticed with concern a growing aversion to migrants and immigrants. Migrant populations in different parts of the world are being subjected to discrimination and being denied many of their basic rights, including cultural rights. I have to say with a sense of regret that the brunt of this discrimination is being felt by Muslims in European and other Western societies.

The situation of Muslim migrants to Europe represents the most complicated migrant situation – with almost all the attendant economic, political, social and cultural complexities – but it cannot in any way be categorized as a new development. The advent of Muslims in Europe can be traced back to the eighth century. History indicates that Islam was indigenous to Europe for many centuries and brought Muslim scholars who were pioneers in various scientific disciplines. Their knowledge, discoveries, inventions and academic work contributed to the modernization of Europe. From Spain to Turkey they made sterling contributions in arts, sciences and culture. It must be underscored that most of these enlightening contributions were made in what has been otherwise termed as the dark ages in European history. Therefore, it needs to be emphasized that, historically, migration and the subsequent settlement of Muslims in Europe contributed to and helped develop the European identity as it stands today.

During the eight centuries of Islamic presence in Andalusia, Islamic traditions produced a unique blend of religiosity and a culture of tolerance, as well as academic freedom unknown to the rest of Europe at that time, which was instrumental in propelling Europe on its way to humanism and the Renaissance. Sadly, Andalusian tolerance did not have an impact in Europe, except in the Balkans under the Ottomans. Islam has been indigenous to Southeast Europe for six centuries, with deeply ingrained traditions and six centuries of pleasant memories.

The Muslim population in Europe is extremely diverse, with varied histories and origins. Today, the Muslim-majority regions of Europe are Albania, Kosovo, Bosnia and Herzegovina and some Russian regions in the northern Caucasus and the Volga region. Indigenous Europeans of the Muslim faith date back several hundred years while Muslims in Western Europe are primarily migrants who came to Europe from across the Muslim world during or after the 1950s.

Let me draw attention to some important statistics. The UN High Commissioner for Refugees (UNHCR) estimated that 39 percent to 70 percent of the people in Albania, 91 percent of Kosovo and 99 percent of Macedonia are Muslim. Bosnia has a Muslim plurality. In Turkey 99 percent, in Azerbaijan 93 percent and in Kazakhstan 57 percent of the population is Muslim, while Muslims are about one fifth of the population of Montenegro.

Muslims in Western Europe have settled in largely urban areas. The Muslim population in selected European cities is as high as 25 percent in Rotterdam (Netherlands), 24 percent in Amsterdam (Netherlands), 20 percent in Marseille (France), 17 percent in Brussels (Belgium) and 16 percent in Bradford (UK), while in other important cities like Paris, London and Copenhagen, the figure is 10 percent.

Some estimates predict that Europe's Muslim population will double by 2020. In 2005, 85 percent of Europe's total population growth was due to immigration. The Muslim population of Europe in 2009 is estimated to be a little over 38 million or 5.2 percent of the total population of Europe.

Unfortunately, the Muslims of Europe and other parts of the Western world have become suspect because of a campaign launched by a number of motivated individuals and groups who appear to bear an incomprehensible grudge against Muslims and Islam. The Muslims of Europe, who have for centuries lived in peace and harmony with other communities, are today regarded as aliens who are being pressured to give up some of their cultural traits and practices on the ground that these are not compatible with local customs and practices. This has resulted in a growing divide.

The current tension in relations between Islam and the West could possibly transform the notion of a clash of civilizations into a self-fulfilling prophecy. Islamophobia and discrimination against Muslims in the West appears to initially stem from the different clothes worn by Muslims and a growing intolerance toward their religious and cultural beliefs.

I don't see, particularly with the aforementioned historical background, why the migration of Muslims to Europe and elsewhere in the West should be seen and portrayed as a threat today. Why should they be construed as aliens? Why must the symbols of their identity be denigrated? Why should expressions of their identity be banned? It is indeed an unfortunate situation that challenges the identity of Muslim migrants. It also defies the salient features of European identity, including tolerance, non-discrimination and respect for human rights. Most importantly, it poses a clear and present danger to peace, security and stability in a regional as well as global context.

The most glaring mistake being committed in the wake of the situation to which I have drawn your attention is that instead of finding common ground, highlighting common values and sharing experiences, identities are being promoted and protected on the basis of differences. This is indeed antithetical to the very essence of globalization – issues of cultural and religious diversity must be accommodated, accepted and considered as instruments of strength and rapprochement between countries and cultures, with a view to reaching consensus on the set of values necessary to support a global society. Interfaith dialogue should, therefore, aim towards "ethical globalization" in which every culture maintains its integrity at the same time as it contributes to the creation of a world in which we are one big family co-existing with mutual respect.

Islamophobia is a contemporary manifestation of racism, resulting in bad economics and dangerous politics. The present trend of discrimination against the migration and integration of Muslims in Europe could result in the violation of a whole range of human rights. In a dangerous development, Islamophobia is being used as an instrument of electoral politics.

In an attempt to cope with this situation, I call for a historic reconciliation between Islam and Christianity as was successfully done between Christianity and Judaism in the 1960s. It is high time to do the same between Islam and Christianity. What I am proposing is not a theological exercise, but one aimed at bringing about an environment of concord, understanding, mutual respect and a sense of living together in harmony and peace.

The wide-ranging issues pertaining to migration in today's world can not be taken lightly. These are serious matters that require serious consideration. They carry the potential to snowball into major crises for the international community. I believe that among the gravest threats to peace and challenges to security at present is the rise of hatred and intolerance towards religious and cultural diversity. As former British Minister of State for Europe Denis MacShane put it in an article in the April 26, 2010, issue of Newsweek magazine, "a new politics of intolerance is afoot in Europe and no one knows how to deal with it."

We cannot turn our eyes away from the rights of migrants and immigrants and let their individual and cultural identities be taken away from them. They are human beings and have to be treated in a humane manner. The provisions of the International Convention on the Protection of the Rights of All Migrant Workers and Members of Their Families, adopted by General Assembly resolution 45/158 of Dec. 18, 1990; the European Convention on the Legal Status of Migrant Workers of 1977; the ASEAN Declaration on the Protection and Promotion of the Rights of Migrant Workers of 2007 and other international instruments that uphold the human aspect of migrants and protection of their basic rights and cultural identities should be respected and adhered to by all stakeholders.

As secretary-general of the OIC, I have been persistent in attempts to build bridges by upholding and prescribing intercultural dialogue. We have made our point at the United Nations, the UN Alliance of Civilizations, the Council of Europe, the OSCE and other institutions. I strongly believe that all stakeholders have to come together to build a culture of tolerance and understanding. In my deliberations and interactions with government leaders, I underscored the point that the case of intercultural dialogue and understanding among cultures must be taken to the grass roots. My call for a historic reconciliation between Islam and Christianity that I mentioned earlier can be a productive means to achieve a culture of religious tolerance and understanding. The OIC is in the process of organizing a conference on this subject early next year, and we will be happy to see effective participation in the conference.