Cultural Muslims, also known as secular Muslims, nominal Muslims, non-practicing Muslims or non-observing Muslims, are people who identify as Muslim but are not practicing. They may variously be non-observing, secular, irreligious, or individuals who still identify with Islam due to belief, spirituality, family backgrounds, personal experiences, ethnic and national heritage, or the social and cultural environment in which they grew up.

Cultural Muslims can be found across the world and in several countries and regions, self-reported Muslims practice the religion at low levels, and for some, their "Muslim" identity is associated with cultural or ethnic or national heritage, rather than merely religious faith.

Reactions to the concept exhibit considerable variance across Islamic communities, manifesting as either curiosity or indifference, particularly concerning individuals devoid of a prior Muslim identity. Conversely, Cultural Muslims are frequently classified as kafir (non-believers) by fundamentalist factions, who perceive previously devout individuals as having gone "astray".

Definition In Central Asia and in former communist countries, the term "cultural Muslim" came into use to describe those who wished their "Muslim" identity to be associated with certain national and ethnic rituals, rather than merely religious faith.

Malise Ruthven (2000) discussed the terms "cultural Muslim" and "nominal Muslim" as follows:Islam: A Very Short Introduction, by Malise Ruthven, Oxford University Press, 2000.

There is, however, a secondary meaning to Muslim which may shade into the first. A Muslim is one born to a Muslim father who takes on his or her parents' confessional identity without necessarily subscribing to the beliefs and practices associated with the faith, just as a Jew may describe him- or herself as Jewish without observing the Tanakh or Halacha. In non-Muslim societies, such Muslims may subscribe to, and be vested with, secular identities. The Muslims of Bosnia, descendants of Slavs who converted to Islam under Ottoman rule, are not always noted for attendance at prayer, abstention from alcohol, and other social practices associated with believing Muslims in other parts of the world. They were officially designated as Muslims by nationality to distinguish them from Orthodox Serbs and Catholic Croats under the former Yugoslav communist regime. The label Muslim indicates their ethnicity and group allegiance, but not necessarily their religious beliefs. In this limited context (which may apply to other Muslim minorities in Europe and Asia), there may be no contradiction between being Muslim and being atheist or agnostic, just as there are Jewish atheists and Jewish agnostics. This secular definition of Muslim (sometimes the terms cultural Muslim or nominal Muslim are used) is very far from being uncontested.

Scholar G. Hussein Rassool (2015) discussed the label "cultural Muslim" as follows:

The label 'Cultural Muslim' is used in the literature to describe those Muslims who are religiously unobservant, secular or irreligious individuals who still identify with the Muslim culture due to family background, personal experiences, or the social and cultural environment in which they grew up.

A cultural Muslim internalizes the Islamic cultural tradition, or way of thinking, as a frame of reference. Cultural Muslims are diverse in terms of norms, values, political opinions, and religious views. They retain a shared "discourse or structure of feeling" related to shared history and memories. The concept of a cultural Muslimsomeone who identifies as a Muslim yet is not religiousis not always met with acceptance in Islamic communities.

Believer vs. non-believer and practicing vs. not-practicing In non-Muslim majority countries, Muslims may identify themselves by distinguishing themselves as practicing vs. not-practicing and believer vs. non-believer. Usually, ritual practicing ones are presumed to be believers, while non-practicing ones may be believers or non-believers.

Demographics According to scholar Ibrahim Warde the majority of the Muslims in the Balkans are considered 'cultural' or 'nominal' Muslims. Scholar Adeeb Khaled cited that the majority of the Muslims in Central Asia and Russia are cultural or nominal Muslims. There are significant segment of Muslim immigrants in the United States and Western Europe who are cultural or nominal Muslims, particularly among second-generation immigrants, where their "Muslim" identity associated with cultural or ethnic heritage rather than merely religious faith. According to an Islamic scholar Tariq Ramadan "most Muslim Westerners do not practice their religion regularly", and some define themselves as merely "cultural" Muslims.

Albania According to scholars, the majority of Muslims in Albania are 'nominal' or 'cultural' Muslims. In a Pew research center survey of Muslim Albanians in 2012, religion was important for only 15%, while 7% prayed, around 5% went to a mosque, 43% gave zakat (alms), 44% fasted during Ramadan and 72% expressed a belief in God and Muhammad.

A medical study from 2008 in Tirana on the relationship between religious observance and acute coronary syndrome found out that 67% of the Muslims interviewed were completely religiously non-observant. The regular attendance of religious institutions (at least once every 2 weeks) was low (6%), and weekly attendance was very low (2%). Frequent praying (at least 2 to 3 times per week) among and among the Muslims we were asked it was around 17%, and praying several times daily (as required of devout Muslims) was rare (2%). Regular fasting during Ramadan was similarly low (5%). Also in Albania according to one study only 36.8% of the males are circumcised, with the rate being 46.5% for those from Muslim background even though for Muslims in general it is an almost universal Islamic custom.https://dhsprogram.com/pubs/pdf/FR230/FR230.pdf WHO page 236

Azerbaijan Azerbaijan is a mostly a nominal Shia Muslim majority country, with more than 96% of its population being Muslim. According to scholars the majority of Muslims in Azerbaijan are 'nominal' or 'cultural' Muslims. A 1998 survey estimated the proportion of ardent believers in Azerbaijan at close to 7 percent, slightly more than the number of declared atheistsalmost 4 percentwith the largest numbers falling into the category of those who consider Islam above all as a way of life, without strict observance of prohibitions and requirements, or as a fundamental part of national identity.Tadeusz Swietochowski Azerbaijan: The Hidden Faces of Islam. World Policy Journal, Volume XIX, No 3, Fall 2002

According to a 2009 Gallup Poll, Azerbaijan is one of the most irreligious countries in the Muslim world, with about 54% of respondents indicating the importance of religion in their life as little or none. The same poll indicates that only 21% of the respondents have attended religious services. Gallup International indicated that only 34% of Azerbaijanis adhere to religious practices, and ranked Azerbaijan the 13th least religious country from data compiled in 2005, 2008 and 2015. It is a secular country by its constitution, and according to James Reynolds of BBC News one of the goals of the secular government of Azerbaijan is to "check the spread of political Islam".

Belgium Surveys conducted 1994 and 1996 observed a decrease in religiosity based on lowering mosque participation, less frequent prayer, dropping importance attached to a religious education, etc. This decrease in religiosity was more visible in younger Muslims; however, other more recent studies show that while participation in religious activities among young Muslims is reducing, they are more likely to identify with Islam culturally.

A 2005 Université Libre de Bruxelles study estimated that about 10% of the Muslim population in Belgium are "practicing Muslims". A 2009 survey found that the majority of Muslims in Belgium supported "separation between religion and state". A 2010 study found that while Muslims put great emphasis on religious freedom and the overwhelming majority stated people should be free to leave Islam if they wanted, they were less comfortable with the idea of Muslims marrying non-Muslims.

Bosnia and Herzegovina Bosniaks have been described as "Cultural Muslims" or "Progressive Muslims". Bosnian Muslims tend to often be described as moderate, secular and European-oriented compared to other Muslim groups.Bringa 2002:24; Bringa 1995:7. In a Pew research center survey of Muslim Bosnians in 2012, religion was important for 36%, while 14% prayed and around 14% went to a mosque.

Bulgaria Evgenia Ivanova of the New Bulgarian University stated in 2011 that "religion is not of primary importance to Bulgaria's Muslims." The New Bulgarian University conducted a survey of 850 Muslims in Bulgaria, which found that 48.6% described themselves as religious, 28.5% of which were very religious. Approximately 41% never went to a mosque and 59.3% did not pray at home. About 0.5% believed that disputes should be resolved using Islamic Sharia law and 79.6% said that wearing a veil in school was "unacceptable". More than half of the respondents said cohabitation without marriage was "acceptable", 39.8% ate pork and 43.3% drank alcohol. On the contrary, 88% of respondents said they circumcised their boys and 96% observed Muslim burial practices for their relatives.

According to a 2017 Pew Research Center survey, 33% of Bulgarian Muslims responded that religion is "very important" in their lives. The same survey found that 7% of Bulgarian Muslims pray all five salah, 22% attend mosque at least once a week, and 6% read Quran at least once a week.

Denmark In a 2005 survey, 40% of Muslim immigrants and their descendants participated in religious ceremonies/services compared to 60% of Roman Catholic immigrants/ descendants did the same. In a 2008 survey of immigrants from Turkey, Pakistan, ex-Yugoslavia, Iran, Iraq, and Somalia, 37% considered themselves very little/little religious, 33% considered themselves moderately religious, 24% considered themselves very religious. A 2011 survey found that 37% of Danish Muslims were non-practicing Muslims.

France

According to a survey, only 33% of French Muslims who were interviewed said they were practicing believers. That figure is the same as that obtained by the INED/INSEE survey in October 2010.Michael Cosgrove, How does France count its Muslim population? , Le Figaro, April 2011. And 20% claimed to go regularly to the mosque for the Friday service,L'Islam en France et les réactions aux attentats du 11 septembre 2001, Résultats détaillés, Ifop, HV/LDV No.1-33-1, 28 September 2001 and 31% practice prayer (salat), and 70% said they "observe Ramadan". According to expert Franck Fregosi: "Although fasting during Ramadan is the most popular practice, it ranks more as a sign of Muslim identity than piety, and it is more a sign of belonging to a culture and a community", and he added that not drinking alcohol "seems to be more a cultural behavior".

Indonesia Classical documentations divide Indonesian Muslims between "nominal" Muslims, or abangan, whose lifestyles are more oriented toward non-Islamic cultures, and "orthodox" Muslims, or santri, who adhere to the Orthodox Islamic norms. Abangan was considered an indigenous blend of native and Hindu-Buddhist beliefs with Islamic practices sometimes also called Javanism, kejawen, agama Jawa, or kebatinan. According to a study in 1999, 17.3% of the Muslims in Indonesia who took part in it identified themselves as secularists who never or rarely perform Islamic devotions.

Israel