Thematische Bibliographien / Muslims economy

Inhaltsverzeichnis

  1. Zeitschriftenartikel
  2. Dissertationen
  3. Bücher
  4. Buchteile
  5. Konferenzberichte
  6. Berichte der Organisationen

Auswahl der wissenschaftlichen Literatur zum Thema „Muslims economy“

Autor: Grafiati
Veröffentlicht am 18. Mai 2024

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Zeitschriftenartikel zum Thema "Muslims economy"

1

Bahtiar, Ace Toyib, Bahri Ghazali, Yunan Yusuf Nasution, Shonhaji Shonhaji und Fitri Yanti. „Dakwah Bil Hal: Empowering Muslim Economy in Garut“. Ilmu Dakwah: Academic Journal for Homiletic Studies 14, Nr. 1 (08.06.2020): 125–44. http://dx.doi.org/10.15575/idajhs.v14i1.9122.

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The problems that occur to Muslims in the world including Indonesia are somewhat complex. Muslims are still in a circle of poverty. At the same time there is a gap between the lives of elite, Muslim leaders and the fate of most Muslims. This research was conducted to find out how important the role of dakwah bil hal (preaching by action) compared to oral preaching by preachers, preachers in Indonesia. This study uses descriptive qualitative methods that collect data by observation, in-depth interviews and focus group discussions (FGD). From the research conducted, it was found that dakwah bil hal must be done in a balanced manner and in tandem with oral preaching, does not need to be dichotomized between the two. Both methods of da'wah must go hand in hand. Dakwah bil hal the case especially in the economic field increases the ability and independence of Muslims. Henceforth will increase the human resources of Muslims, away from backwardness. This has relevance to the theory of uses and gratification theory proposed by Elihu Katz, Jay G. Blumler and Michael Gurevitch. More serious and systematic efforts are needed by Muslim leaders, Muslim organizations in carrying out preaching activities. So that there is no gap between the lives of Muslim leaders, administrators of Islamic organizations and Muslims generallyPersoalan yang terjadi pada kaum muslim di dunia termasuk Indonesia terbilang komplek. Kaum muslim masih berada di dalam lingkaran kemiskinan. Pada saat yang sama ada jarak antara kehidupan elit, tokoh muslim dengan nasib sebagian besar kaum muslim. Penelitian ini dilakukan untuk mengetahui seberapa penting peran dakwah bil hal dibandingkan dengan dakwah bil lisan oleh para dai, pelaku dakwah di Indonesia. Penelitian ini menggunakan metode kualitatif deskriptif yang mengumpulkan data dengan observasi, wawancara mendalam dan focus group discussion (FGD). Dari penelitian yang dilakukan, ditemukan bahwa dakwah bil hal harus dilakukan secara seimbang dan beriringan dengan dakwah bil lisan, tidak perlu didikotomikan antara keduanya. Kedua metode dakwah tersebut harus seiring sejalan. Dakwah bil hal khususnya di bidang ekonomi meningkatkan kemampuan dan kemandirian kaum muslim. Untuk selanjutnya akan meningkatkan sumber daya manusia kaum muslim, menjauh dari ketertinggalan. Hal ini memiliki relevansi dengan teori penggunaan dan kepuasan (uses and gratification theory) yang dikemukakan oleh Elihu Katz, Jay G. Blumler dan Michael Gurevitch. Diperlukan upaya lebih serius dan sistematis yang dilakukan oleh tokoh muslim, organisasi muslim di dalam melakukan kegiatan dakwah bil hal. Sehingga tidak ada jurang (gap) antara kehidupan tokoh muslim, pengurus organisasi Islam dengan kaum muslim secara umum.
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Golebiowska, Ewa. „The Sources of Anti-Muslim Prejudice in Poland“. East European Politics and Societies: and Cultures 32, Nr. 4 (15.02.2018): 796–817. http://dx.doi.org/10.1177/0888325417752250.

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Using data from a nationally representative survey of Poles, the principal question I examine is whether anti-Muslim prejudice in Poland primarily stems from negative stereotypes of Muslims, a general discomfort with difference (or ethnocentrism), or threats related to economic insecurity. I also seek to determine whether interpersonal contact with Muslims dilutes prejudice toward Muslims as a group and investigate how the links between stereotyping and ethnocentrism on the one hand and anti-Muslim prejudice on the other depend on respondents’ education. While I find that anti-Muslim prejudice is shaped by negative stereotypes of Muslims and pessimistic perceptions of Poland’s economy, it primarily reflects a more general discomfort with difference. As expected, the strength of the link between stereotypes of Muslims and prejudice toward them depends on how educated Poles are.
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Wang, Yuting, und Fenggang Yang. „Muslim Attitudes toward Business in the Emerging Market Economy of China“. Social Compass 58, Nr. 4 (Dezember 2011): 554–73. http://dx.doi.org/10.1177/0037768611421128.

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Chinese Muslims are a religious minority in a non-Islamic society that has been undergoing rapid economic and social changes. In the emerging market economy of China, Muslims hold various attitudes toward business. Based on 53 in-depth interviews with Muslim businesspeople in the capital city of Beijing, Zhengzhou in Central China, and Guangzhou in Southern China near Hong Kong, the authors find five distinguishable types of Muslim businesspeople: socially detached, socially engaged, pragmatic, traditionalist and secular. The different ways of being Chinese Muslim businesspeople offer valuable information for the understanding of the compatibility of Islam with modernity and with non-Islamic cultures.
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Fauzi, Moh Ihsan. „Strategi Politik Ekonomi Islam dalam Menciptakan al-Falah menurut Jamaluddin Al-Afghani“. Jurnal Ilmiah Ekonomi Islam 8, Nr. 1 (09.03.2022): 625. http://dx.doi.org/10.29040/jiei.v8i1.4168.

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Islamic economic development everywhere will not have a significant impact without strong political support, including the development of Islamic economy in Indonesia. Jamaluddin Al-Afghani as an 18th-century Muslim reformist figure had the idea of a political movement of unity of Muslims known as Pan-Islamism in response to the deterioration of Muslim nations due to colonialism and imperialism of western nations. The purpose of this study was to explore the political ideas and ideas of Jamaluddin Al-Afghani to strengthen the position of Muslims, especially in the economic field. This research method uses literature review, which is research with a focus on the study and analysis of the primary materials of the literature with the approach of character studies, which examines systematically the thoughts and ideas of a figure as a whole or in part. The results of this study show that in order to strengthen the economic position of Muslims and the development of Islamic economy, strong economic politics is needed to support economic policies related to Islamic economy. Jamaluddin Al-Afghani pan-Islamism as a political movement against the materialism of western nations and the concept of arkan al-sittah as the spirit of his struggle can be implemented in the form of Islamic economic politics to strengthen Islamic economic development.
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Alwadi, Hazem. „The Theory of Development in Islamic Economy“. Journal of Social Sciences (COES&RJ-JSS) 6, Nr. 4 (01.10.2017): 816. http://dx.doi.org/10.25255/jss.2017.6.4.816.826.

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Islamic economy depends on the theory economic development hypotheses through finding its supports which are: Implement Allah's legislation that ensure the happiness, and economic welfare, and which is the cause for long benevolent and live, hood, rains, knowledge. The implementation of Allah's legislation means: Every Muslim must be workable and effective, every Muslim must request the knowledge too, implement the economic function for Islamic nation, and to evaluate every productive project has effective issues for the whole Muslims, save the secure sense and safety for every Muslims, Islamic necessitate the implementation of economic independency away of economic. versatilities, and Islamic allow us getting personal possessiveness, physical inventiveness for encourage increasing productivity, creativeness, and enhancement qualitative productivity, necessitate the preservation of physical and conceptual ambience depend on the Islamic base " no damage no damage", and the systematic of ethical values. Necessitate the gathering reserves for investment, implement the regimental Islamic markets though values, Islamic ethical principles.
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Cohen, Jeffrey E. „American Muslim Attitudes toward Jews“. Religions 13, Nr. 5 (14.05.2022): 441. http://dx.doi.org/10.3390/rel13050441.

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Muslims are often accused of being antisemitic and for being a major source of attacks and violence against Jews and Jewish institutions. Research also finds variation in Muslim orientations toward Jews at the aggregate, cross-national level, with lower levels of anti-Jewish sentiment in some western nations. There is also variation in the antisemitic sentiment of Muslims at the individual level in western nations. This paper asks whether factors that affect antisemitism among non-Muslims similarly affect Muslims with the same weight. In order to estimate these relative effects with precision, it is desirable to have a common dataset that includes both Muslims and non-Muslims. Since Muslims comprise a small percentage of the population in most western nations, nationally representative surveys rarely contain enough Muslim respondents for reliable statistical analysis. This paper uses the Democracy Fund + UCLA Nationscape survey, which has over 500,000 respondents, including 5000 Muslim respondents, sufficient for such analysis. The analysis finds that although American Muslims are less positive toward Jews than non-Muslims, the difference is not great, and, on average, American Muslims have positive views of Jews. Results also find that education, being foreign born, and perceiving discrimination against Muslims similarly affects Muslim and non-Muslim attitudes toward Jews. However, perceptions of a weak economy and age have discernably different effects on Muslim and non-Muslim attitudes toward Jews.
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Mahdi, Syed Iqbal. „Islamic Economics and the Economy of Indian Muslims“. American Journal of Islam and Society 6, Nr. 2 (01.12.1989): 358–60. http://dx.doi.org/10.35632/ajis.v6i2.2687.

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The International Seminar on Islamic Economics and the Economy ofIndian Muslims was held July 21-24, 1989 in the Convention Center of HamdardUniversity, New Delhi, India, under the auspices of the Institute ofObjective Studies (IOS). The Seminar was the first of its kind in India. Therewere 10 sessions, with over 60 participants, on various aspects of IslamicEconomics as well as on the economy of Indian Muslims. In addition therewere inaugural and plenary sessions, and a public lecture. All the sessionswere well-attended. Conference delegates and participants came from all overIndia, as well as Egypt and the U.S. A number of scholars from other countriescould not attend the Conference because of the denial of visa for attendingthe Conference by the Indian Embassies in their respective countries.The Conference convened on Friday, July 21, 1989 at 1190 A.M. withthe inaugural session chaired by Dr. S. Z. Qasim, Vice-Chancellor of JamiaMillia Islamia, New Delhi. After the welcome speech by Mr. A. R. Agwan,Director of the IOS, Dr. Manzoor Alam, Chairman of the IOS, introducedthe 10s and its activities. The inaugural address was delivered by Dr. A.R. Kidwai, Chancellor, Aligarh Muslim University (AMU). Following that,the keynote address was given by Dr. F. R. Faridi of AMU, who was alsothe convenor of this seminar.Among the foreign delegates were Dr. Shawki Ismail Shehata of FaisalIslamic Bank of Egypt, Prof. Syed Iqbal Mahdi (who is the Secretary ofthe AMSS Economics Discipline Group),and Dr. A. Q. J. Shaikh from theU.S.A., and Dr. M. Ayub Munir from Pakistan.The Conference organizers had carefully selected the topics which weretimely and relevant both in terms of Islamic economics and the economyof Indian Muslims. Each session had 4 to 5 papers. The following were someof the topics:1. Employment Situation of Indian Muslims: An Appraisal ofits Nature and Magnitude2. Islamic Banking: Theory and Practice3. An Islamic Approach to Economic Development ...
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Wibawa, Kautsar. „DAKWAH PADA MASYARAKAT MUSLIM MINORITAS“. LISAN AL-HAL: Jurnal Pengembangan Pemikiran dan Kebudayaan 12, Nr. 1 (05.06.2018): 37–58. http://dx.doi.org/10.35316/lisanalhal.v12i1.140.

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While the obstacles in preaching of Muslim community Karangasem Bali are:The first, the Muslim community at Karangasem of Bali has been a middle to lower economic level then they prefer to work more than follow the activities of da'wah. The secondly, the existence of Muslim communities in Hindu-majority circles, inevitably they have to interact with Hindus, so is not little, Muslims are easily affected by the existing social circumstances. The solution of these barriers are: First, invite the Muslim entrepreneurs to build the economy of the people by making social institutions or Amil Zakat, to be managed and developed for the welfare of the people. Secondly, to invite Muslims don not to be easily influenced by the environment, remain respectful and respectful with Hindus.
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Halawa, Abdelhadi. „Acculturation of Halal Food to the American Food Culture through Immigration and Globalization“. Journal of Ethnic and Cultural Studies 5, Nr. 2 (09.12.2018): 53. http://dx.doi.org/10.29333/ejecs/89.

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AbstractThe purpose of this meta-analysis study is to examine the acculturation process of halal food to the American food culture. Further, is to determine the effects the acculturation of halal food on the consumer and food economy in the U.S. and globally. Irrespective of where a Muslim resides or travels to, consuming halal food is an obligatory religious dietary requirement for all Muslims worldwide. According to recent census estimates, there are nearly 3.3 million Muslims living in the U.S. This number represents nearly 1% of the total U.S. population. By 2050, this number will more than double. The U.S. is considered a melting pot of a mélange of many ethnic groups and is one of the most culturally and ethnically diverse countries in the world. Through both Muslims immigration to the U.S. and trade globalization, halal food was introduced to the American food culture. Migrant Muslims have not brought only their Islamic religious traditions to the U.S., but also their traditional halal food preparation, including butchering of animals for consumption, their distinct cooking styles, and other Islamic dietary practices. This paper offers an analysis of the process of acculturation and transition of halal food products to both the Muslim and non-Muslim American consumers. This paper further examines the impact of the burgeoning halal food economy on the U.S. food industry and its share of the growing global halal food economy. There a need for further research to study the long-term socioeconomic and environmental sustainability impact on growing global Muslim populations living in low-income counties.
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ALM, Mujahid. „Contribution of Siddi Lebbe for Educational Development of Sri Lankan Muslims – A Historical perspective“. Indian Journal of Tamil 3, Nr. 1 (23.12.2021): 1–7. http://dx.doi.org/10.54392/ijot2211.

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Mr. Siddilebbe was one of the great personalities of Sri Lanka. He was a lawyer, educationist, scholar, philosopher, divination, writer, publisher, social reformer, proctor, visionary and Muslim community leader. Also as the leader of Sri Lankan Muslim community, he guided the Muslims to be released from the traditional conservative thoughts of refusing modernization to forward looking one in order to survive in the prevailing contemporary situation. During the era of Siddi Lebbe, the Muslims face a huge drawback in all the fields such a political, economic and social. The service rendered by Mr Siddi Lebbe were widespread and countless in the fields of politics, economy, education, culture and religion of Sri Lankan Muslims. We can figure out these facts when we analyze and asses his works and services accomplished by him having considered the prevailed situations of Muslims in the 19th century. Thus the ultimate aim of this research is to bring to light the contributions made by Mr Siddi Lebbe to the development of motherland, to both Muslims and the other brotherly communities. Furthermore, I hope this would be secondary date based research and useful for those who engage in researches about the great scholar Mr Siddi Lebbe.
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Dissertationen zum Thema "Muslims economy"

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Chatterjee, Rajib. „Muslims of Darjeeling Himalaya : aspects of their economy, society culture and identity“. Thesis, University of North Bengal, 2012. http://hdl.handle.net/123456789/1336.

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Guha, Pradyot Kumar. „The Habitat, economy and society : a case study of Maria Muslims of Assam“. Thesis, University of North Bengal, 1992. http://hdl.handle.net/123456789/629.

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Benussi, Matteo. „Aspiring Muslims in Russia : form-of-life and political economy of virtue in Povolzhye's 'halal movement'“. Thesis, University of Cambridge, 2018. https://www.repository.cam.ac.uk/handle/1810/276156.

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This thesis is concerned with the ways in which Muslims in Russia’s Povolzhye region define, and strive towards, spiritual and material well-being. It explores how pious subjectivities are cultivated in a secular and often politically hostile environment. In addition, it deals with Povolzhye Muslims’s pursuit of worldly success in the context of social change brought about by Russia’s transition to a market economy. Povolzhye is a prosperous, multi-ethnic and multi-confessional historical region, home to Russia’s second largest ethnic group, the Volga Tatars. Although the Tatars have been Sunni Muslims for centuries, the post-Soviet emergence of cosmopolitan, scripturalist piety trends – which I collectively refer to as Povolzhye’s ‘halal movement’ – has raised unprecedented concerns and disputes about the meaning of Muslimness and the place of Muslims in Russian society. Scripturalist virtue-ethics projects have been underrepresented within the expanding body of anthropological literature concerning Islam in the former USSR, and particularly in the Russian Federation. With its explicit ethnographic focus on Povolzhye’s halal movement, this work aims at filling this gap. The halal movement is characterised by its hypermodern transnational imagery as well as significant discursive overlapping with the realms of business and economy. The pursuit of a virtuous existence is particularly appealing to those ascending sectors of society that most successfully engage with Russia’s post-socialist free-market environment, while the idiom of piety both communicates and dissimulates novel forms of stratification and exclusion. This project brings together anthropological theories of ethical self-cultivation with approaches that focus on power, social change, and political economy. In order to explore the political life of the halal movement vis-à-vis both state institutions and the market, I employ Giorgio Agamben’s notions of ‘form-of-life’ and ‘rule/law’, which shed light on the relationship between power and virtue in original ways. In addition, particular attention is given to the social distribution of virtue and the role it plays in reproducing distinction, status, and a ‘capitalist spirit’.
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Garnyk, Liudmyla Petrivna, A. Shvetz und V. Sherstyuk. „Halal food industry: digital trends and Ukrainian reality“. Thesis, Подільський державний аграрно-технічний університет, 2020. http://repository.kpi.kharkov.ua/handle/KhPI-Press/47451.

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Sadeghi-Tehrani, Ali. „An economic analysis of the structure and performance of the urban economy in the medieval Muslim world“. Thesis, University of Exeter, 1996. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.245926.

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Ahmad, Mahmud bin. „Islam and economic growth in Malaysia“. Thesis, Monterey, Calif. : Springfield, Va. : Naval Postgraduate School ; Available from National Technical Information Service, 2003. http://library.nps.navy.mil/uhtbin/hyperion-image/03Dec%5FAhmad%5FMahmud.pdf.

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Thesis (M.A. in Security Studies)--Naval Postgraduate School, December 2003.
Thesis advisor(s): Robert M. McNab, Robert E. Looney. Includes bibliographical references (p. 105-112). Also available online.
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Rahaman, Md Taimur. „Socio-economic status of Indian muslims : with special reference to Naxalbari and Farakka blocks of West Bengal“. Thesis, University of North Bengal, 2009. http://hdl.handle.net/123456789/1410.

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Deb, Barman Prasenjit. „Socio-economic life of Muslim Badias in West Bengal“. Thesis, University of North Bengal, 2000. http://ir.nbu.ac.in/handle/123456789/158.

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Mann, Elizabeth Ashley. „Muslims, work and status in Aligarh : a study of social and economic organisation among urban Muslims in west Uttar Pradesh, north India“. Thesis, London School of Economics and Political Science (University of London), 1987. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.282590.

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de, Leon Justin. „PHILIPPINE ECONOMIC AND POLITICAL DEVELOPMENT AND PHILIPPINE MUSLIM UNREST“. Master's thesis, University of Central Florida, 2008. http://digital.library.ucf.edu/cdm/ref/collection/ETD/id/4217.

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Muslim culture and society has been a part of the Philippine islands in spite of nearly ninety-five percent of the population being Christian (a majority Catholic), yet did not become a separatist movement until the 1970's. Since then, the two main separatist groups the Moro National Liberation Front (MNLF) and the Moro Islamic Liberation Front (MILF) have been battling the Philippine government. The parties entered truces in 1996 and 2001, yet there has been a cycle of violence continues. The Abu Sayyaf Group (ASG), linked to Al Qaeda, emerged in 1990 and has launched many attacks on the Christian Philippine majority. The prolonged Muslim unrest in the ARMM has left thousands dead and hundreds of thousands displaced. The main objective of this research paper is to examine Philippine economic and political development and its impact on Philippine Muslim unrest. This paper presents a critical analysis of the economic and political development and Philippine Muslim unrest by examining six major features of the Philippines; they are: The historical evolution, economic development, political development, socio-cultural setting, geographic setting, and the quality of life of the Filipino people. This research also examines Fareed Zakaria's illiberal democracies theory, liberal institutionalism, and the Marxist theory of class revolution and primarily relies on research conducted at the University of the Philippines and from Philippine and Asian scholars. By taking a holistic comprehensive approach and by using international relations theory, this research fills two gaps in the literature about Philippine Muslim unrest. The research concludes with a look at future challenges, both short term and long term that face the country, as well as, possible future scenarios. The findings of this research are that the economic and political development and the historical evolution, though major contributory factors, are not the sole reason for the prolonged Philippine Muslim unrest. The most pervasive causal factor to Muslim unrest was the socio-cultural setting. Because of the all-pervasive nature of culture; at first glance, the socio-cultural setting was not a major apparent cause. At almost all times examined throughout this research, certain cultural tendencies guided decisions and altered the course of events more so than any other single variable. Corruption, crony capitalism, patrimonialism, and irrational institutions all stem from the tendencies of Philippine culture must be addressed to find lasting peace in the country. A move toward rational legal institutions and liberal constitutionalism, will lead the way to the creation of a liberal democracy and break the cycle of violence occurring in the Philippines.
M.A.
Department of Political Science
Sciences
Political Science MA
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Bücher zum Thema "Muslims economy"

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Office, ActionAid-India (Organization) Lucknow Regional. Status of Muslim in growing economy. Lucknow: Actionaid, Lucknow Regional Office, 2009.

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Crossing borders: Jews and Muslims in Ottoman law, economy and society. Istanbul: Isis Press, 2008.

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Board, Singapore National Library, Hrsg. Hadhrami Arabs across the Indian Ocean: Contributions to Southeast Asian economy and society. Singapore: National Library Board, 2010.

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Soares, Benjamin F. The Spiritual economy of Nioro du Sahel: Islamic discourses and practices in a Malian religious center. Ann Arbor: UMI Dissertation Services, 1997.

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Bombay Islam: The religious economy of the West Indian Ocean, 1840-1915. Cambridge, UK: Cambridge University Press, 2011.

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Green, Nile. Bombay Islam: The religious economy of the West Indian Ocean, 1840-1915. New Delhi: Cambridge University Press, 2011.

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Buggenhagen, Beth A. Muslim families in global Senegal: Money takes care of shame. Bloomington, Ind: Indiana University Press, 2012.

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Mehtabul, Azam, und Institute of Objective Studies (New Delhi, India), Hrsg. Economic empowerment of Muslims in India. New Delhi: Institute of Objective Studies, 2004.

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Muslims development in India. New Delhi: Shri Sai Printographers, 2011.

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Khalidi, Omar. Indian Muslims since independence. New Delhi: Vikas Pub. House, 1995.

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Buchteile zum Thema "Muslims economy"

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Mhaskar, Sumeet. „Indian Muslims and the Ghettoised Economy“. In Marginalities and Mobilities among India’s Muslims, 199–219. London: Routledge India, 2023. http://dx.doi.org/10.4324/9781003280309-14.

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Schick, David. „On Religion and Economy: A Business Network Analysis of a Jewish Textile Company from Nineteenth Century Łódź“. In Jews and Muslims in the Russian Empire and the Soviet Union, 87–102. Göttingen: Vandenhoeck & Ruprecht, 2015. http://dx.doi.org/10.13109/9783666310287.87.

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Ravi, C. „Economic Status of Muslims“. In Muslims in Telangana, 65–74. Singapore: Springer Singapore, 2021. http://dx.doi.org/10.1007/978-981-33-6530-8_4.

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Tausch, Arno. „Discussion and Conclusions of This Study in the Context of the Empirical Results Obtained“. In Political Islam and Religiously Motivated Political Extremism, 77–81. Cham: Springer International Publishing, 2023. http://dx.doi.org/10.1007/978-3-031-24854-2_6.

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AbstractWe have emphasised in this chapter that our findings do not fit into any simple political template of thinking that has existed for many years on the topic of “Islam” and “migration”. Our findings show that surveys authoritatively designed by Arab social science clearly measure “political Islam”, but that the phenomenon is less pronounced in the population that says it wants to emigrate to the West than in the Arab population as a whole. We have also clearly pointed out that the RMPE cannot be separated from the climate of lawlessness that many observers unfortunately now see rampant, especially in Western industrialised countries, and secondly, that the drivers of the key variables of the RMPE are rooted in such patterns of thought and values as the demand for a redistributive state, the apolitical young generation, the rejection of the neoliberal market economy, corruption and lawlessness as well as racism and xenophobia. The best blockades against the RMPE are feminism and secularism. An honest examination of the phenomenon of RMPE will also not be able to ignore the fact that especially in Catholic countries, where the decay of traditional values is progressing particularly fast, not only the acceptance of corruption but also of political violence is on the rise again. This problem also arises in countries with a confessional orientation towards Eastern religions. The rejection of free-market competition (competition is harmful) is also clearly linked to a higher acceptance of political violence, according to the World Values Survey. The results of our study on political Islam in the Arab world certainly also have some very shocking aspects that cannot simply be swept under the carpet. Weighted by population, the Arab Barometer data show that more than 70% of Arabs have a (sympathetic) understanding of the anti-American terror that culminated in 9/11 in Manhattan. More than 44% of Arabs favour Sharia with corporal punishment, more than 37% want the rights of non-Muslims in society to be less than those of Muslims, and more than 34% also want Sharia to restrict the rights of women. We finally highlight that following the late Harvard economist Alberto Alesina (1957–2020), social trust is an essential general production factor of any social order, and the institutions of national security of the democratic West would do well to make good use of this capital of trust that also exists among Muslims living in the West.
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Mirakhor, Abbas, und Hossein Askari. „Contemporary Muslim Economies and Rule Compliance“. In Ideal Islamic Economy, 211–23. New York: Palgrave Macmillan US, 2017. http://dx.doi.org/10.1057/978-1-137-53727-0_7.

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Matusitz, Jonathan. „Economic Conditions“. In Global Jihad in Muslim and non-Muslim Contexts, 233–54. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-47044-9_10.

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Yasmeen, Samina. „Being a Muslim working woman“. In Muslim Women in the Economy, 146–62. New York : Routledge, 2020. | Series: Routledge research in religion and development: Routledge, 2020. http://dx.doi.org/10.4324/9780429263194-9.

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Spierings, Niels. „The Context: Society, Politics, and Economy“. In Women’s Employment in Muslim Countries, 18–38. London: Palgrave Macmillan UK, 2015. http://dx.doi.org/10.1057/9781137466778_2.

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Skovgaard-Petersen, Jakob. „On Muslim Attitudes to Modern Capitalism and to What It Brought Along“. In Ethical Economy, 197–208. Cham: Springer International Publishing, 2023. http://dx.doi.org/10.1007/978-3-031-08462-1_14.

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Trishna, Shagufta M., Amzad Hossain und Dora Marinova. „Progressing in a man’s world“. In Muslim Women in the Economy, 15–31. New York : Routledge, 2020. | Series: Routledge research in religion and development: Routledge, 2020. http://dx.doi.org/10.4324/9780429263194-1.

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Konferenzberichte zum Thema "Muslims economy"

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Garaeva, Alsou. „Economics of the Muslim Everyday Life: Religious and Economic Practices of Muslims in the Republic of Tatarstan“. In International Conference on Eurasian Economies. Eurasian Economists Association, 2015. http://dx.doi.org/10.36880/c06.01281.

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The change of the economic model in Russia in the beginning of the 1990’s has laid basis for the public institutionalization of religious associations. The sphere of commercial religious services has appeared and a diversification of the religious practices has begun. In the regions of Russian Federation Muslims make up about 10%, including Tatarstan with a Muslim majority of about 50%. This creates a fertile soil for the business targeted for satisfying Muslims’ needs. The research that we have carried out as a part of the quality strategy, and particularly, the depth interview, the expert survey and the overt observation, shows that there are some barriers to introduction and successful development of such elements of the Islamic economics as Islamic banking and Islamic insurance. And the explanation for this fact lies in everyday, microcosociological practices. The services of "Muslim" taxi or messages informing about the prayers time didn't "survive" in Tatarstan. Nevertheless, there are 29 prosperous catering enterprises which specialize in "halal" meals, 34 Muslim clothes and accompanying goods shops, 6 Islamic bookstores, 3 large travel agencies organizing pilgrimage tours, and two beauty parlors using "halal" standard cosmetics in the Tatar capital. Thus a successful business is usually connected to the Muslims' everyday needs. The results of investigations indicate that introduction of new religious services require a careful preliminary study of the market and of the needs of the religious people, the exact forecast of the demand of the specific services and goods.
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Bocutoğlu, Ersan. „An Economic Eurasian Tale: Rakhine State“. In International Conference on Eurasian Economies. Eurasian Economists Association, 2017. http://dx.doi.org/10.36880/c09.02030.

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Genocide or, to say the least, ethnic cleansing towards Muslims in Rakhine State, Myanmar, conducted by fanatic Buddhist monks and the military has been on the agenda in recent months. This opening speech aims at finding out real causes of this inhumane incident and investigating whether or not it is solely a result of some kind interreligious conflict in Myanmar. My research has convinced me that Rakhine inter-ethnic question has international economic and security related roots that deserve close and detailed investigation. In my point of view, the Rakhine Question depends heavily on economic security considerations such as: a) security of natural gas and petrol reservoirs in Rakhine State and pipelines connecting Rakhine State to China, b) security of railway link connecting Kyaukpyu Deep Water Sea Port in Kyaukpyu Special Economic Zone in Rakhine State to China which has developed by China to bypass Malacca Strait. The potential that Muslim dominated Rakhine State may cause security threats to some of the foreign Chinese investments in Myanmar in medium term should be taken as a main cause that gives way to ethnic cleansing against Muslim Rakhine population.
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„Infant Mortality in the Shadrinsky Uyezd in the Early 20Th Century: the Role of Religious Factors“. In XII Ural Demographic Forum “Paradigms and models of demographic development”. Institute of Economics of the Ural Branch of the Russian Academy of Sciences, 2021. http://dx.doi.org/10.17059/udf-2021-1-2.

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The paper analyses the influence of religious factors on infant mortality in the Shadrinsky uyezd of the Perm governorate in the early 20th century. The Shadrinsky Uyezd was characterized by its relative natural, climatic and economic homogeneity and poorly developed social infrastructure for children. Based on ethno-religious and legal factors, the population of the uyezd was divided into Orthodox Russian former state peasants and Bashkir-Meshcheryak landowners/landless Muslims employed in agriculture. According to the research results, all other factors equal, Muslim religious precepts had a tremendous impact on the survival of children: the difference in infant mortality rates between confessional groups was more than 200 ‰.
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Akyol, Mustafa. „WHAT MADE THE GÜLEN MOVEMENT POSSIBLE?“ In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/nagx1827.

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Turkey’s most powerful and popular Islamic community, the Fethullah Gülen movement, is also a very moderate one, which embraces liberal democracy and promotes inter-faith toler- ance and dialogue. This paper asks what socio-political conditions enabled this movement to emerge, get established and grow as successfully as it has. The legacy of late Ottoman modernisation, which sought a synthesis of Islamic and modern Western values, assisted the Muslims of Republican Turkey to embrace democracy and es- tablish good relations with the West. Post-war Turkey’s peaceful interaction with the West — via free markets and international institutions — must have been a factor. So too it must be relevant that Turkey was never colonised by Western powers or even occupied for a long time (military interventions by the West in other Muslim countries have provoked quite radi- cal, not moderate, Islamic responses). The paper discusses the historical roots and social dynamics in Turkey that enabled the kind of ‘moderate Islam’ represented by the Gülen movement. That effort could provide lessons for other Muslim countries. It is all but taken for granted that the Islamic world needs some kind of ‘reform’. Élitist and autocratic calls for ‘top–down’ efforts to reshape Islam notwith- standing, what is really needed is to build the social environment (security, freedom, democ- racy, economic opportunity) that will enable a new kind of Muslim, who will, eventually, search for new meanings in traditional texts.
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Demir, Emre. „THE EMERGENCE OF A NEO-COMMUNITARIAN MOVEMENT IN THE TURKISH DIASPORA IN EUROPE: THE STRATEGIES OF SETTLEMENT AND COMPETITION OF GÜLEN MOVEMENT IN FRANCE AND GERMANY“. In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/bkir8810.

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This paper examines the organisational and discursive strategies of the Gülen movement in France and Germany and its differentiation in Turkish Islam in Europe, with the primary focus on the movement’s educational activities. The paper describes the characteristics of organisational activity among Turkish Muslims in Europe. Then it analyses two mainstream religious-communitarian movements and the contrasting settlement strategies of the “neo- communitarian” Gülen movement. Despite the large Turkish population in western Europe, the movement has been active there for only about ten years – relatively late compared to other Islamic organisations. Mainly, the associational organisation of Turkish Islam in Europe is based on two axes: the construction/ sponsoring of mosques and Qur’anic schools. By contrast, the Gülen movement’s members in Europe, insisting on ‘the great importance of secular education’, do not found or sponsor mosques and Qur’anic schools. Their principal focus is to address the problems of the immi- grant youth population in Europe, with reintegration of Turkish students into the educational system of the host societies as a first goal. On the one hand, as a neo-communitarian religious grouping, they strive for a larger share of the ‘market’ (i.e. more members from among the Turkish diaspora) by offering a fresh religious discourse and new organisational strategies, much as they have done in Turkey. On the other hand, they seek to gain legitimacy in the public sphere in Germany and France by building an educational network in these countries, just as they have done in Central Asia and the Balkans region. Accordingly, a reinvigorated and reorganised community is taking shape in western Europe. This paper examines the organizational and discursive strategies1 of the Gülen movement in France and Germany and it is differentiation in Turkish Islam in Europe. We seek to analyse particularly the educational activities of this movement which appeared in the Islamic scene in Diaspora of Europe for the last 10 years. We focus on the case of Gülen movement because it represents a prime example amongst Islamic movements which seek to reconcile-or ac- commodate- with the secular system in Turkey. In spite of the exclusionary policy of Turkish secular state towards the religious movements, this faith-based social movement achieved to accommodate to the new socio-political conditions of Turkey. Today, for many searchers, Gülen movement brings Islam back to the public sphere by cross-fertilizing Islamic idioms with global discourses on human rights, democracy, and the market economy.2 Indeed, the activities of Gülen movement in the secular context of France and Germany represent an interesting sociological object. Firstly, we will describe the characteristics of organizational ability of Anatolian Islam in Europe. Then we will analyse the mainstream religious-com- munitarian movements (The National Perspective movement and Suleymanci community) and the settlement strategies of the “neo-communitarian”3 Gülen movement in the Turkish Muslim Diaspora. Based on semi-directive interviews with the directors of the learning centres in Germany and France and a 6 month participative observation of Gülen-inspired- activities in Strasbourg; we will try to answer the following questions: How the movement appropriates the “religious” manner and defines it in a secular context regarding to the host/ global society? How the message of Gülen is perceived among his followers and how does it have effect on acts of the Turkish Muslim community? How the movement realises the transmission of communitarian and `religious’ values and-especially-how they compete with other Islamic associations? In order to answer these questions, we will make an analysis which is based on two axes: Firstly, how the movement position within the Turkish-Islamic associational organisation? Secondly, we will try to describe the contact zones between the followers of Gülen and the global society.
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Sholahuddin, Muhammad. „The Role of Muslim in Developing of Islamic Economy in Indonesia“. In 2016 Global Conference on Business, Management and Entrepreneurship. Paris, France: Atlantis Press, 2016. http://dx.doi.org/10.2991/gcbme-16.2016.164.

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Chun, Lu, und Wang Wen. „Discussion on Muslim law Cultural Change“. In 2014 International Conference on Economic Management and Social Science (ICEMSS 2014). Paris, France: Atlantis Press, 2014. http://dx.doi.org/10.2991/emss-14.2014.60.

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Williams, Ian. „“A STATION ABOVE THAT OF ANGELS”: THE VISION OF ISLAMIC EDUCATION WITHIN PLURALISTIC SOCIETIES IN THE THOUGHT OF FETHULLAH GÜLEN - A STUDY OF CONTRASTS BETWEEN TURKEY AND THE UK“. In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/jmbu4194.

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Gülen cites ‘Ali ibn Abi Talib as saying, ‘... if a person’s intellect dominates his or her desire and ferocity, he or she rises to a station above that of angels ...’. Both historically as well as in modern contexts Muslim education is not characterised by uniformity but rather by a plurality of actors, institutions, ideas and political milieus. The two central questions are: What is required to live as a Muslim in the present world? Who is qualified to teach in this time? The debate over the nature and purpose of Islamic education is no recent phenomenon. It has been conducted for the past two centuries throughout the Islamic world: the transmission of both spiritual and empirical knowledge has always been dependent upon the support of religious, social and political authorities. Based on fieldwork in Turkey and the UK amongst schools associated with the Gülen move- ment, examination of national government policies and on readings of contemporary Muslim educationalists, this paper seeks to examine the ideals of Fethullah Gülen on contemporary Islamic and religious education. It reports critically on the contribution of these schools to social cohesion, inter-religious dialogue and common ambitions for every child and student. We should accept the fact that there is a specific way of being Muslim, which reflects the Turkish understanding and practices in those regions [which] stretch from Central Asia to the Balkans. [Ocak 1996 79] Islam, a rich and strong tradition in many diverse societies is both a living faith and in every generation has been the means of enabling Muslims to address social developments, justice, and both corporate and individual questions of identity and ethics. Drawing on the Qur’an, Hadith, Sunnah and fiqh new Islamic social movements have constantly formed fresh public spaces in which new identities and lifestyles could emerge. Some of the finest expressions of Islam have occurred in the most pluralist religio-social circumstances when intellectual dis- course, educational achievements and social harmony have flourished. Amongst contempo- rary Islamic thinkers who are professedly concerned to interpret the sources and their practice in an “Islamically correct” manner is Fethullah Gülen [b. 1938], the spiritual father of what is probably the most active Turkish-Islamic movement of the late 20th and early 21st centuries. In considering this movement however, one soon realizes that Fethullah Gülen is neither an innovator with a new and unique theology nor a revolutionary. His understanding of Islam is oriented within the conservative mainstream and his arguments are rooted in the traditional sources of Islam. They stand in a lineage represented as I shall argue through al-Ghazali, Mevlana Jalal ud-Din Rumi, Bediuzzaman Said Nursi, and in company with Muhammad Asad and Muhammad Naquib Syed Al-Attas, and Seyyed Hossein Nasr. Nonetheless, in less than thirty years his followers as Islamic activists have made significant contributions to inter-communal and national peace, inter-religious dialogue, economic development, and most certainly in the field of education out of all proportion to their numbers. Moreover, this is a de-centralised polymorphic social movement.
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Liu, Mei. „A Vicious Circle Caused by Buddhist-Muslim Conflicts in Rakhine State“. In 2016 2nd International Conference on Economy, Management, Law and Education (EMLE 2016). Paris, France: Atlantis Press, 2017. http://dx.doi.org/10.2991/emle-16.2017.88.

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Munandar, Yusuf. „Portrait of Indonesian Muslim Consumers“. In 3rd International Conference on Economics, Business and Economic Education Science, ICE-BEES 2020, 22-23 July 2020, Semarang, Indonesia. EAI, 2021. http://dx.doi.org/10.4108/eai.22-7-2020.2307880.

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Berichte der Organisationen zum Thema "Muslims economy"

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Khan, Amir Ullah. Islam and Good Governance: A Political Economy Perspective. IIIT, Oktober 2020. http://dx.doi.org/10.47816/01.004.20.

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It is readily apparent to everyone that there are multiple and serious concerns that face Muslim societies today. Terrorism, civil strife, poverty, illiteracy, factionalism, gender injustices and poor healthcare are just a few of the challenges to governance across the Muslim world. These are core issues for governance and public administration in any form of government. However, before we can engage with good governance within the context of Islam, we need to be clear what mean by good governance itself. A simple definition of good governance is that of an institutionalised competency of administration and institution leading to efficient resource allocation and management[1]. Another way of looking at it is as a system which is defined by the existence of efficient and accountable institutions[2]. Civil society now tends to look at good governance by way of impact measurement and how a certain set of processes result in a set of measurable and desirable outcomes.
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Mitra, Anirban, und Debraj Ray. Implications of an Economic Theory of Conflict: Hindu-Muslim Violence in India. Cambridge, MA: National Bureau of Economic Research, Mai 2013. http://dx.doi.org/10.3386/w19090.

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López Bóo, Florencia, Mohammed Niaz Asadullah und Uma Kambhampati. Social Divisions in School Participation and Attainment in India: 1983-2004. Inter-American Development Bank, August 2009. http://dx.doi.org/10.18235/0010920.

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This study documents the size and nature of boy-girl and Hindu-Muslim gaps in childrens school participation and attainments in India. Individual-level data from two successive rounds of the National Sample Survey suggest that considerable progress has been made in decreasing the Hindu-Muslim gap. Nonetheless, the gap remains sizable even after controlling for numerous socioeconomic and parental covariates, and the Muslim educational disadvantage in India today is greater than that experienced by girls and Scheduled Caste Hindu children. A gender gap still appears within as well as between communities, though it is smaller within Muslim communities. While differences in gender and other demographic and socio-economic covariates have recently become more important in explaining the Hindu-Muslim gap, those differences altogether explain only 25 percent to 45 percent of the observed schooling gap.
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Gallien, Max, Umair Javed und Vanessa van den Boogaard. Zakat, Non-State Welfare Provision and Redistribution in Times of Crisis: Evidence from the Covid-19 Pandemic. Institute of Development Studies, April 2023. http://dx.doi.org/10.19088/ictd.2023.021.

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Around the world, pandemic relief efforts saw renewed attention to state social protection and its limitations. Less attention has been paid to alternative forms of welfare provision, including zakat in Muslim countries. We ask how states and citizens engage with zakat during a crisis through a case study of the Covid-19 pandemic in Pakistan, Egypt and Morocco, drawing on novel and nationally representative survey data from 5,484 respondents. While we might expect citizens to be less motivated to pay zakat at times of personal economic hardship, we find that a large majority of the general population and of zakat contributors perceive zakat as particularly important in the Covid context, and were also more likely to make other charitable contributions. We argue that zakat may play an important role in supplementing state social protection and redistribution in times of crisis. While we find evidence for zakat’s redistributive nature, the diversity of practice and common reliance on social relations need to be considered when looking at its redistributive impact and function in times of crisis.
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Khuder, Wafaa. The Role of Small and Medium Industries in the Heritage Identity in Iraq: A Case Study of Bashiqa Town. Institute of Development Studies, Mai 2023. http://dx.doi.org/10.19088/creid.2023.005.

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This paper aims to identify the most famous Yazidi heritage industries in the town of Bashiqa, in Nineveh governorate. It explores the economic, social and cultural reality of three non-material industries (the manufacture of al-rashi, olive oil and soap) in the town of Bashiqa by comparing how they were manufactured in the past with how they are manufactured in the present, and assessing the impact of ISIS gangs on these industries. Finally, the paper puts forward proposals for how these industries can be developed to maintain their heritage and sustainability. The research also aims to invoke the cultural and scientific heritage of the local community to draw inspiration from their sources of strength to plan how local production of the traditional heritage industries can be revitalised after the destruction caused by ISIS. The paper also explores the attachment of the Yazidi community in Bashiqa to the traditional industrial crafts and the extent of their influence on social and economic life, especially given that the city of Mosul is famous for its craft activity, in addition to the cultural and religious differences among the local population of Bashiqa, which comprises several components of Iraqi society (Yazidi, Catholic and Orthodox Christians, and the Muslim Shabak – Sunni, Shiite, and Kurdish) and thus affect the community’s view of the traditional crafts.
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S. Abdellatif, Omar. Localizing Human Rights SDGs: Ghana in context. Raisina House, Juni 2021. http://dx.doi.org/10.52008/gh2021sdg.

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In September 2015, Ghana along all UN member states endorsed the Agenda 2030 Sustainable Development Goals (SDGs) as the cardinal agenda towards achieving a prosperous global future. The SDGs are strongly interdependent, making progress in all goals essential for a country’s achievement of sustainable development. While Ghana and other West African nations have exhibited significant economic and democratic development post-independence. The judiciary system and related legal frameworks, as well as the lack of rule law and political will for safeguarding the human rights of its citizens, falls short of considering violations against minorities. Will Ghana be able to localize human rights related SDGs, given that West African governments historically tended to promote internal security and stability at the expense of universal human rights? This paper focuses on evaluating the commitments made by Ghana towards achieving Agenda 2030, with a particular focus on the SDGs 10 and 16 relating to the promotion of reduced inequalities, peace, justice and accountable institutions. Moreover, this paper also analyzes legal instruments and state laws put in place post Ghana’s democratization in 1992 for the purpose of preventing discrimination and human rights violations in the nation. The article aims to highlight how Ghana’s post-independence political experience, the lack of rule of law, flaws in the judiciary system, and the weak public access to justice are obstacles to its effective localization of human rights SGDs. Those obstacles to Ghana’s compliance with SDGs 10 and 16 are outlined in this paper through a consideration of human rights violations faced by the Ghanaian Muslim and HIV minorities, poor prison conditions, limited public access to justice and the country’s failure to commit to international treaties on human rights. Keywords: Ghana, human rights, rule of law, security, Agenda 2030
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Observations from a study tour of Bangladesh and Indonesia on their family welfare programme. Population Council, 1998. http://dx.doi.org/10.31899/rh1998.1043.

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Bangladesh has a successful family planning (FP) program and has succeeded in bringing about a demographic transition at a much faster rate than many of its neighboring countries. The contraceptive prevalence rate in Bangladesh increased from 3 percent in 1971 to 45 percent in 1993, and the fertility rate decreased from 7.0 to 3.4 births per woman during the same period. This reflects the effort that the Government of Bangladesh, with the help of international agencies, has made to educate couples about FP and increase access and choice of contraceptive methods, even in remote areas. Another predominantly Muslim country that has achieved remarkable success in FP is Indonesia which has had unprecedented economic growth in recent years. A visit to these countries to study their FP programs provided opportunities to closely observe activities that have contributed to this success. The Population Council, under the Asia and Near East Operations Research and Technical Assistance (ANE OR/TA) project funded by USAID, organized a study tour of Bangladesh and Indonesia for Indian officials, and results are provided in this report.
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