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 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 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 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.

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.

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 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.

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.

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 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.

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).

The English suffixes -phobia, -phobic, -phobe (from Greek φόβος "phobos", "fear") occur in technical usage in psychiatry to construct words that describe irrational, abnormal, unwarranted, persistent, or disabling fear as a mental disorder (e.g. agoraphobia), in chemistry to describe chemical aversions (e.g. hydrophobic), in biology to describe organisms that dislike certain conditions (e.g. acidophobia), and in medicine to describe hypersensitivity to a stimulus, usually sensory (e.g. photophobia). In common usage, they also form words that describe dislike or hatred of a particular thing or subject (e.g. homophobia). The suffix is antonymic to -phil-.

For more information on the psychiatric side, including how psychiatry groups phobias such as agoraphobia, social phobia, or simple phobia, see phobia. The following lists include words ending in "-phobia", and include fears that have acquired names. In some cases, the naming of phobias has become a word game, of notable example being a 1998 humorous article published by "BBC News". In some cases, a word ending in "-phobia" may have an antonym with the suffix "-phil-", e.g. Germanophobe / Germanophile.

A large number of "-phobia" lists circulate on the Internet, with words collected from indiscriminate sources, often copying each other. Also, a number of psychiatric websites exist that at the first glance cover a huge number of phobias, but in fact use a standard text to fit any phobia and reuse it for all unusual phobias by merely changing the name. Sometimes it leads to bizarre results, such as suggestions to cure "prostitute phobia". Such practice is known as content spamming and is used to attract search engines.

An article published in 1897 in "American Journal of Psychology" noted "the absurd tendency to give Greek names to objects feared (which, as Arndt says, would give us such terms as klopsophobia – fear of thieves, triakaidekaphobia – fear of the number 13...".

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

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

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."

Clinical vampirism, more commonly called Renfield's syndrome or Renfield syndrome, is an obsession with drinking blood. The earliest formal presentation of clinical vampirism to appear in the psychiatric literature, with the psychoanalytic interpretation of two cases, was contributed by Richard L. Vanden Bergh and John F. Kelley in 1964. As the authors point out, brief and sporadic reports of blood-drinking behaviors associated with sexual pleasure have appeared in the psychiatric literature at least since 1892 with the work of Austrian forensic psychiatrist Richard von Krafft-Ebing. Many medical publications concerning clinical vampirism can be found in the literature of forensic psychiatry, with the unusual behavior reported as one of many aspects of extraordinary violent crimes. The behavior has never gained official recognition by the psychiatric profession and is not found in any edition of the "International Classification of Diseases" or the "Diagnostic and Statistical Manual of Mental Disorders".

Folie à deux (; ; French for "madness of two"), or shared psychosis, is a psychiatric syndrome in which symptoms of a delusional belief and sometimes hallucinations are transmitted from one individual to another. The same syndrome shared by more than two people may be called "folie à trois", "folie à quatre", "folie en famille" ("family madness"), or even "folie à plusieurs" ("madness of many").

Recent psychiatric classifications refer to the syndrome as shared psychotic disorder (DSM-IV – 297.3) and induced delusional disorder (F24) in the ICD-10, although the research literature largely uses the original name. This disorder is not in the current DSM (DSM-5). The disorder was first conceptualized in 19th-century French psychiatry by Charles Lasègue and Jean-Pierre Falret and is also known as Lasègue-Falret syndrome.

Sweating sickness, also known as "English sweating sickness" or "English sweate" (), was a mysterious and highly contagious disease that struck England, and later continental Europe, in a series of epidemics beginning in 1485. The last outbreak occurred in 1551, after which the disease apparently vanished. The onset of symptoms was dramatic and sudden, death often occurring within hours. Although its cause remains unknown, it has been suggested that an unknown species of hantavirus was responsible for the outbreak.

Zoophilia is a paraphilia involving a sexual fixation on non-human animals. Bestiality is cross-species sexual activity between human and non-human animals. The terms are often used interchangeably, but some researchers make a distinction between the attraction (zoophilia) and the act (bestiality).

Although sex with animals is not outlawed in some countries, in most countries, bestiality is illegal under animal abuse laws or laws dealing with buggery or crimes against nature.

The symptoms and signs, as described by physician John Caius and others, were as follows: the disease began very suddenly with a sense of apprehension, followed by cold shivers (sometimes very violent), giddiness, headache, and severe pains in the neck, shoulders and limbs, with great exhaustion. After the cold stage, which might last from half an hour to three hours, the hot and sweating stage followed. The characteristic sweat broke out suddenly without any obvious cause. Accompanying the sweat, or after, was a sense of heat, headache, delirium, rapid pulse, and intense thirst. Palpitation and pain in the heart were frequent symptoms. No skin eruptions were noted by observers including Caius. In the final stages, there was either general exhaustion and collapse, or an irresistible urge to sleep, which Caius thought to be fatal if the patient was permitted to give way to it. One attack did not offer immunity, and some people suffered several bouts before dying. The disease tended to occur in summer and early autumn.

There are a number of other possible terms which are also used in order to refer to negative feelings and attitudes towards Islam and Muslims, such as anti-Muslimism, intolerance against Muslims, anti-Muslim prejudice, anti-Muslim bigotry, hatred of Muslims, anti-Islamism, Muslimophobia, demonisation of Islam, or demonisation of Muslims. In German, "Islamophobie" (fear) and "Islamfeindlichkeit" (hostility) are used. The Scandinavian term "Muslimhat" literally means "hatred of Muslims".

When discrimination towards Muslims has placed an emphasis on their religious affiliation and adherence, it has been termed Muslimphobia, the alternative form of Muslimophobia, Islamophobism, antimuslimness and antimuslimism. Individuals who discriminate against Muslims in general have been termed "Islamophobes", "Islamophobists", "anti-Muslimists", "antimuslimists", "islamophobiacs", "anti-Muhammadan", "Muslimphobes" or its alternative spelling of "Muslimophobes", while individuals motivated by a specific anti-Muslim agenda or bigotry have been described as being "anti-mosque", "anti-Shiites". (or "Shiaphobes"), "anti-Sufism" (or "Sufi-phobia") and "anti-Sunni" (or "Sunniphobes").

This syndrome is most commonly diagnosed when the two or more individuals concerned live in proximity and may be socially or physically isolated and have little interaction with other people. Various sub-classifications of "folie à deux" have been proposed to describe how the delusional belief comes to be held by more than one person :

- Folie imposée is where a dominant person (known as the 'primary', 'inducer' or 'principal') initially forms a delusional belief during a psychotic episode and imposes it on another person or persons (known as the 'secondary', 'acceptor' or 'associate') with the assumption that the secondary person might not have become deluded if left to his or her own devices. If the parties are admitted to hospital separately, then the delusions in the person with the induced beliefs usually resolve without the need of medication.

- Folie simultanée describes either the situation where two people considered to suffer independently from psychosis influence the content of each other's delusions so they become identical or strikingly similar, or one in which two people "morbidly predisposed" to delusional psychosis mutually trigger symptoms in each other.

Folie à deux and its more populous cousins are in many ways a psychiatric curiosity. The current Diagnostic and Statistical Manual of Mental Disorders states that a person cannot be diagnosed as being delusional if the belief in question is one "ordinarily accepted by other members of the person's culture or subculture" (see entry for delusion). It is not clear at what point a belief considered to be delusional escapes from the "folie à..." diagnostic category and becomes legitimate because of the number of people holding it. When a large number of people may come to believe obviously false and potentially distressing things based purely on hearsay, these beliefs are not considered to be clinical delusions by the psychiatric profession and are labelled instead as mass hysteria.

Mobile phone overuse (mobile-phone addiction or problem mobile phone use) is a dependence syndrome seen among certain mobile phone users. Some mobile phone users exhibit problematic behaviors related to substance use disorders. These behaviors can include preoccupation with mobile communication, excessive money or time spent on mobile phones, use of mobile phones in socially or physically inappropriate situations such as driving an automobile. Increased use can also lead to increased time on mobile communication, adverse effects on relationships, and anxiety if separated from a mobile phone or sufficient signal.

Some researchers point to the Iranian Revolution in 1979 as a starting point for Islamophobia in the United States. It may be due to the growing influence of political Islam around the same period. In his book, "The Modern Middle East", author Mehran Kamrava notes that the "rise in the popularity and spread of political Islam can be traced to the 1980s and even earlier, when a general trend in the politicization of Islam began sweeping across the Middle East following the Arab 'victory' in the 1973 War and the success of the Iranian revolution." Others find Islamophobia present in the United States far earlier and argue that Americans were using the fear of Islam as a unifying concept in defining America. Some also believe that the phenomenon of Islamophobia is a psychological defense mechanism, which is spreading through mass media like a virus. Regardless, negative media images of Muslims in the 1980s and 1990s were compounded by reporting on Islam and Muslims that relied on Samuel Huntington's 1993 idea of a "clash of civilizations" for their framework; one that "the American media were all too ready to embrace after the fall of Communism in the late 1990s."