Islamophobia in the United Kingdom refers to a set of discourses, behaviours and structures which express feelings of anxiety, fear, hostility and rejection towards Islam and/or Muslims in the United Kingdom. Islamophobia can manifest itself through discrimination in the workforce, negative coverage in the media, and violence against Muslims.

As of 2017, acid attacks, arson attacks against mosques and vehicle ramming have statistically risen against Muslims, predominately in England and Scotland.

Islamophobia in Sweden refers to the set of discourses, behaviours and structures which express feelings of anxiety, fear, hostility and rejection towards Islam and/or Muslims in Sweden. Historically, attitudes towards Muslims in Sweden have been mixed with relations being largely negative in the early 16th century, improving in the 18th century, and declining once again with the rise of Swedish nationalism in the early 20th century. According to Jonas Otterbeck, a Swedish historian of religion, attitudes towards Islam and Muslims today have improved but "the level of prejudice was and is still high." Islamophobia can manifest itself through discrimination in the workforce, prejudiced coverage in the media, and violence against Muslims.

Islamophobia in Australia is a fear of Islam in Australian society; it has been associated with hostile and discriminatory practices toward Muslim individuals or communities and the exclusion of Muslims from social, cultural and political affairs.

Islamophobia and intolerance towards Muslims has existed well prior to the September 11 attacks on the United States.

Islamophobia in the media refers to the occurrence or perception that media outlets tend to cover Muslims or Islam-related topics in a negative light. Islamophobia is defined as "Intense dislike or fear of Islam, esp. as a political force; hostility or prejudice towards Muslims".

Islamophobia in Norway refers to the set of discourses, behaviours and structures which express feelings of anxiety, fear, hostility and rejection towards Islam and/or Muslims in Norway. Islamophobia can manifest itself through discrimination in the workforce, negative coverage in the media, and violence against Muslims.

The following is a list of a number of recent incidents characterized as inspired by Islamophobia by commentators.

Note that "Islamophobia" became a popular term in ideological debate in the 2000s, and it may have been applied retrospectively to earlier incidents.

Islamophobia in Canada refers to set of discourses, behaviours and structures which express feelings of anxiety, fear, hostility and rejection towards Islam and/or Muslims in Canada.

Particularly since the September 11, 2001, attacks in the United States, a variety of surveys and polls as well as reported incidents have consistently given credence to the existence of Islamophobia in Canada.

Islamophobia has manifested itself as vandalism of mosques, and physical assaults on Muslims, including violence against Muslim women wearing the hijab or niqab. In January 2017, six Muslims were killed in a shooting at a Quebec city mosque. The number of Islamophobic incidents have significantly increased in the last two years. Islamophobia has been condemned by Canadian governments on the federal, provincial and municipal level.

The Canadian media have played a mixed role in their coverage of Islamophobia, and have been described as having perpetuated it and/or countered it for Canadian audiences. Canada’s public education system has also been scrutinized for its role as the site of Islamophobic incidents and of the development of Islamophobic attitudes in youth.

Islamophobia in Australia is understood as a set of negative beliefs concerning the Ideology of Islam, as well as a contemporary outlet for general public anger and resentment towards migration and multiculturalism.

Islamophobia is an intense fear or hatred of, or prejudice against, the Islamic religion or Muslims, especially when seen as a geopolitical force or the source of terrorism.

The term was first used in the early 20th century and it emerged as a neologism in the 1970s, then it became increasingly salient during the 1980s and 1990s, and it reached public policy prominence with the report by the Runnymede Trust's Commission on British Muslims and Islamophobia (CBMI) entitled "Islamophobia: A Challenge for Us All" (1997). The introduction of the term was justified by the report's assessment that "anti-Muslim prejudice has grown so considerably and so rapidly in recent years that a new item in the vocabulary is needed".

The causes and characteristics of Islamophobia are still debated. Some commentators have posited an increase in Islamophobia resulting from the September 11 attacks, some from multiple terror attacks in Europe and the United States, while others have associated it with the increased presence of Muslims in the United States and in the European Union. Some people also question the validity of the term. The academics S. Sayyid and Abdoolkarim Vakil maintain that Islamophobia is a response to the emergence of a distinct Muslim public identity globally, the presence of Muslims is in itself not an indicator of the degree of Islamophobia in a society. Sayyid and Vakil maintain that there are societies where virtually no Muslims live but many institutionalized forms of Islamophobia still exist in them.

Anti-Arabism, Anti-Arab sentiment or Arabophobia is opposition to, or dislike, fear, hatred, and advocacy of genocide of Arab people.

Historically, anti-Arab prejudice has been suggested by such events as the reconquest of the Iberian Peninsula, the condemnation of Arabs in Spain by the Spanish Inquisition, the Zanzibar Revolution in 1964, and the 2005 Cronulla riots in Australia. In the current era, racial prejudice against Arabs is apparent in many countries including Iran, Poland, France, Australia, Israel, and the United States (including Hollywood). Various advocacy organizations have been formed to protect the civil rights of Arab citizens in the United States, such as the American-Arab Anti-Discrimination Committee (ADC) and the Council on American-Islamic Relations (CAIR).

Xenophobia is the fear and distrust of that which is perceived to be foreign or strange. Xenophobia can manifest itself in many ways involving the relations and perceptions of an ingroup towards an outgroup, including a fear of losing identity, suspicion of its activities, aggression, and desire to eliminate its presence to secure a presumed purity. Xenophobia is a political term and not a recognized medical phobia.

Xenophobia can also be exhibited in the form of an "uncritical exaltation of another culture" in which a culture is ascribed "an unreal, stereotyped and exotic quality". The terms xenophobia and racism are sometimes confused and used interchangeably because people who share a national origin may also belong to the same race. Due to this, xenophobia is usually distinguished by opposition to foreign culture.

Islamophobia in the United States can be described as the unvalidated, highly speculative, affective distrust and hostility towards Muslims, Islam, and those perceived as following the religion and or appear as members of the religion and its associative groups. This social aversion and bias is facilitated and perpetuated by violent and uncivilized stereotypes portrayed in various forms of American media networks and political platforms that result in the marginalization, discrimination, and exclusion of the Muslims and Muslim perceived individuals. Media and politicians capitalize on public fear and distrust of Muslims through laws that specifically target Muslims, while the media emphasizes Muslim religious extremism in association with violent activity.

Advocacy groups like Center for American Progress explain that this social phenomenon is not new, but rather, has increased it’s presence in American social and political discourse over the past ten to fifteen years. They cite that several organizations donate large amounts of money to create the “Islamophobia megaphone”. CAP defines the megaphone analogy as “a tight network of anti- Muslim, anti- Islam foundations, misinformation experts, validators, grass root organizations, religious rights groups and their allies in the media and in politics” who work together to misrepresent Islam and Muslims in the United States. As a result of this network, Islam is now one of the most stigmatized religions, with only 37 percent of Americans having a favorable opinion of Islam, according to a 2010 ABC News/ Washington Post poll. This biased perception of Islam and Muslims manifests itself into the discrimination of racially perceived Muslims in the law and media, and is conceptually reinforced by the Islamophobia Network.

On 22 July 2016, a shooting occurred in the vicinity of the Olympia shopping mall in the Moosach district of Munich, Germany. Ten people, including the perpetrator, were killed and 36 others were injured. The shooting took place at a McDonald's restaurant near the shopping mall, in front of a Saturn electronics store nearby, and in the mall itself. The gunman, later identified as 18-year-old David Sonboly, died nearby from a self-inflicted gunshot wound to the head. His motive for the shooting is under investigation.

Counter-jihad or Counterjihad or Counter-jihad movement is a political current loosely consisting of authors, bloggers, think tanks, street movements and campaign organisations all linked by a common belief that the Western world is being subjected to takeover by Muslims. Several academic accounts have presented conspiracy theory as a key component of the counter jihad movement.

While the roots of the movement go back to the 1980s, it did not gain significant momentum until after the September 11 attacks in 2001 and the 7 July 2005 London bombings. As far back as 2006, online commentators such as Fjordman were identified as playing a key role in forwarding the nascent counter-jihad ideology. The movement received considerable attention following the 2011 Breivik murders whose manifesto extensively reproduced the writings of prominent counter-jihad bloggers, and following the emergence of prominent street movements such as the English Defence League (EDL). The movement has been variously described as pro-Israel, anti-Islamic, Islamophobic, inciting hatred against Muslims, or far-right.

The movement has adherents both in Europe and in North America, which according to some vary in tone. The European wing is more focused on the alleged cultural threat to European traditions stemming from immigrant Muslim populations, whereas the American wing emphasizes an alleged external threat, essentially terrorist in nature.

Islamophobia in Germany refers to the set of discourses, behaviours and structures which express feelings of anxiety, fear, hostility and rejection towards Islam and/or Muslims in Germany. Islamophobia can manifest itself through discrimination in the workforce, negative coverage in the media, and violence against Muslims. Various German Islamic groups have expressed concerns over the attacks targetting mosques.

Below is a list of incidents in Albania that could be considered Islamophobic:

Specialists may prefer to avoid the suffix "-phobia" and use more descriptive terms such as personality disorders, anxiety disorders, and avoidant personality disorder.

Biologists use a number of "-phobia/-phobic" terms to describe predispositions by plants and animals against certain conditions. For antonyms, see here.

There is no well-established treatment for self-injurious behaviour in children or adolescents. Cognitive behavioural therapy may also be used to assist those with Axis I diagnoses, such as depression, schizophrenia, and bipolar disorder. Dialectical behaviour therapy (DBT) can be successful for those individuals exhibiting a personality disorder, and could potentially be used for those with other mental disorders who exhibit self-harming behaviour. Diagnosis and treatment of the causes of self-harm is thought by many to be the best approach to treating self-harm. But in some cases, particularly in people with a personality disorder, this is not very effective, so more clinicians are starting to take a DBT approach in order to reduce the behaviour itself. People who rely on habitual self-harm are sometimes hospitalised, based on their stability, their ability and especially their willingness to get help. In adolescents multisystem therapy shows promise. Treatments such as CBT, family intervention, interpersonal therapy, and various psychodynamic therapies were all shown to be possibly effective in treating self-injurious behaviour in children and adolescents.

A meta-analysis found that psychological therapy is effective in reducing self-harm. The proportion of the adolescents who self-harmed over the follow-up period was lower in the intervention groups (28%) than in controls (33%). Psychological therapies with the largest effect sizes were dialectical behaviour therapy (DBT), cognitive-behavioural therapy (CBT), and mentalization-based therapy (MBT).

In individuals with developmental disabilities, occurrence of self-harm is often demonstrated to be related to its effects on the environment, such as obtaining attention or desired materials or escaping demands. As developmentally disabled individuals often have communication or social deficits, self-harm may be their way of obtaining these things which they are otherwise unable to obtain in a socially appropriate way (such as by asking). One approach for treating self-harm thus is to teach an alternative, appropriate response which obtains the same result as the self-harm.

Generating alternative behaviours that the person can engage in instead of self-harm is one successful behavioural method that is employed to avoid self-harm. Techniques, aimed at keeping busy, may include journaling, taking a walk, participating in sports or exercise or being around friends when the person has the urge to harm themselves. The removal of objects used for self-harm from easy reach is also helpful for resisting self-harming urges. The provision of a card that allows the person to make emergency contact with counselling services should the urge to self-harm arise may also help prevent the act of self-harm. Alternative and safer methods of self-harm that do not lead to permanent damage, for example the snapping of a rubber band on the wrist, may also help calm the urge to self-harm. Using biofeedback may help raise self-awareness of certain pre-occupations or particular mental state or mood that precede bouts of self-harming behaviour, and help identify techniques to avoid those pre-occupations before they lead to self-harm. Any avoidance or coping strategy must be appropriate to the individual's motivation and reason for harming.

Islamophobia is a neologism formed by combining "Islam" and the suffix "-phobia", implying the basic meaning of "Islamophobia" to be "fear of Islam" or "aversion to Islam". The definition of the term can vary. The Ontario Human Rights Commission gives an example definition of Islamophobia: "stereotypes, bias or acts of hostility towards individual Muslims or followers of Islam in general." The Oxford English Dictionary defines Islamophobia as "intense dislike or fear of Islam, esp. as a political force; hostility or prejudice towards Muslims". The Oxford dictionary pinpoints the term's first known usage in English to 1923, although the historical origin of the term is contested. This definition reflects the view that hostility toward Islam as a religion can potentially overlap with the more xenophobic and racialized forms of hostility toward Muslims as a community or people.

In 1996, the Runnymede Trust in the United Kingdom established the Commission on British Muslims and Islamophobia. In "Islamophobia: A Challenge for Us All", a 1997 report of the Commission's findings, Islamophobia was defined as "an outlook or world-view involving an unfounded dread and dislike of Muslims, which results in practices of exclusion and discrimination." "Islamophobia: A Challenge for Us All" outlined the following eight recurring views of Islam that constitute Islamophobia:

After analyzing the nuances in many definitions of Islamophobia, Robin Richardson, a former director of the Runnymede Trust and the editor of "Islamophobia: A Challenge for Us All", concludes that the term can be acceptably defined as "a shorthand term referring to a multifaceted mix of discourse, behaviour and structures which express and perpetuate feelings of anxiety, fear, hostility and rejection towards Muslims, particularly but not only in countries where people of Muslim heritage live as minorities."

Electric shock is also used as a medical therapy, under carefully controlled conditions:

- Electroconvulsive therapy or ECT is a psychiatric therapy for mental illness. The objective of the therapy is to induce a seizure for therapeutic effect. There is no conscious sensation of the electric shock because of the anesthesia used beforehand. Convulsive therapy was introduced in 1934 by Hungarian neuropsychiatrist Ladislas J. Meduna who, believing mistakenly that schizophrenia and epilepsy were antagonistic disorders, induced seizures first with camphor and then metrazol (cardiazol). The first patient was treated by Lucio Bini and Ugo Cerlettiin. ECT is generally administered three times a week for about 8-12 treatments.

- As a surgical tool for cutting or coagulation. An "Electrosurgical Unit" (or ESU) uses high currents (e.g. 10 amperes) at high frequency (e.g. 500 kHz) with various schemes of amplitude modulation to achieve the desired result - cut or coagulate - or both. These devices are safe when used correctly.

- As a treatment for fibrillation or irregular heart rhythms: see defibrillator and cardioversion.

- As a method of pain relief: see Transcutaneous Electrical Nerve Stimulator (more commonly referred to as a TENS unit).

- As an aversive punishment for conditioning of developmentally delayed individuals with severe behavioral problems. This controversial skin-shock method is employed only at the Judge Rotenberg Educational Center, a special needs school in Massachusetts.

- As a treatment for Hyperhidrosis with the device called iontophoresis

- As part of electrodiagnosis diagnostic tests including nerve conduction studies and electromyography.

- For genetic engineering and gene delivery using a non-viral vector system electroporation

In October 2015, a Muslim convert named Malika Bayan was turned away from a hair salon in Bryne by a hairdresser named Merete Hodne who said the Bayan's headscarf was "a totalitarian symbol." Hodne also said that Islam was not a religion, but rather a political ideology. Hodne was subsequently charged 10,000 kroner for religious discrimination. Former MP Peter N. Myhre sided with Hodne, arguing a hijab was similar to a Nazi uniform and denounced the court system for convicting her of discrimination. It was revealed by Norwegian media prior to the court ruling that Merete Hodne was once a member of the anti-Islam group PEGIDA.

At 17:52 CEST (15:52 UTC), a gunman opened fire at a McDonald's west of the Olympia shopping mall in the Moosach district of Munich, Germany. Despite initial reports of multiple attack sites, police could not confirm attacks in any other locations besides the shopping area.

Dictionary definitions of "xenophobia" include: "deep-rooted fear towards foreigners" (Oxford English Dictionary; OED), and "fear of the unfamiliar" (Webster's). The word comes from the Ancient Greek words ξένος ("xenos"), meaning "strange", "foreigner", and φόβος ("phobos"), meaning "fear".

A scholarly definition of xenophobia, according to Andreas Wimmer, is "an element of a political struggle about who has the right to be cared for by the state and society: a fight for the collective goods of the modern state". In other words, xenophobia arises when people feel that their rights to benefit from the government is being subverted by other people's rights.