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Manahil Yaqoob und Farhana Mehmood. „Debate on Status of Existing Non-Muslim’s Worship Places in Multi-faith Society“. International Research Journal on Islamic Studies (IRJIS) 3, Nr. 02 (01.07.2021): 11–21. http://dx.doi.org/10.54262/irjis.03.02.e02.
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Islamic Law (Shariah) has granted fundamental human rights to Muslims and non-Muslims and safeguards their life and property by providing equal social justice. The significant feature of Shariah is to provide non-Muslims the freedom to exercise their religion in an Islamic state. The paper discusses non-Muslim’s worship places that are established in an Islamic society. The objective of this research is to remove misunderstandings created by International media on current issues against Islamic teachings, Muslim jurists debate on Shariah perspective regarding the status of construction or erection of worship places. This present paper divided the debate on three major issues which are addressed by the Muslim jurist in today’s conflicting scenario. Firstly, Religious freedom to exercise non-Muslim’s faith in an Islamic state, secondly rulings for non-Muslim’s worship places on Islamic Lands, and lastly rebuilding and construction of non-Muslim’s worship places in a multi-faith society. A descriptive and analytical approach has been adopted for juristic opinions. The paper examines these debates by Muslim jurists of the Sunni school of thought and concludes that Shariah has granted non-Muslim’s right to construct or upright their worship places in their majority ruler area. A Muslim ruler may protect worship places of non-muslims and on the circumstantial requirement, he authorized to convert these places where necessary under the principles of Mashlaha Aama defined by the principles of Shariah.
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Pinyugina, E. V. „Austrian Muslims. The problems and achievements of social and political integration“. MGIMO Review of International Relations, Nr. 5(26) (28.10.2012): 103–10. http://dx.doi.org/10.24833/2071-8160-2012-5-26-103-110.
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The national organization of Austrian Muslims in its first phase (1979–2000) was to improve dialogue between the state and Muslims, thereby making a contribution to the social integration of Muslims and their religious law and to social cohesion and so counteract social polarisation and segregation. Reality is more complicated: Muslims are not seen by others as part of Austrian society (right parties win up 18 to 30% by national and local elections) and their largest organizations are influenced by Turkish authorities or foreign fundamentalists. The construction of mosques and religious instruction at schools, supported by government as an important step towards the integration of Islam in Austria, can reach opposite goals, as the leaders of new Muslim’s political movements in Austria caution in mass-media. The activities of these new liberal movements can create a new scheme of Muslim-society cooperation and mutual understanding, in order to overcome irrational aggressive Islamophobia and sometimes reasonable Anti-Muslim prejudices.
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El-Seoudi, Abdel Wadoud Moustaf. „Rights of non-Muslims in the Muslim Society“. Social Sciences 7, Nr. 6 (01.06.2012): 791–96. http://dx.doi.org/10.3923/sscience.2012.791.796.
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Elius, Mohammad, Issa Khan, Mohd Roslan Mohd Nor, Abdul Muneem, Fadillah Mansor und Mohd Yakub @ Zulkifli Bin Mohd Yusoff. „Muslim Treatment of Other Religions in Medieval Bengal“. SAGE Open 10, Nr. 4 (Oktober 2020): 215824402097054. http://dx.doi.org/10.1177/2158244020970546.
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This research analyzes Muslim treatment of other religions in Medieval Bengal from 1204 to 1757 CE with a special reference to Muslim rulers and Sufi saints. The study is based on historical content analysis using a qualitative research design. The study shows the Muslim sultans and Mughals in the medieval period played a vital role in promoting interreligious harmony and human rights in Bengal. In addition, the Muslim missionaries and Sufis served as a force against religious hatred in society. The Muslim sultans and Mughals applied liberal and accommodative views toward non-Muslims. They did not force non-Muslims to accept Islam. Muslims and non-Muslims were integrated society, and they enjoyed full socioeconomic and religious rights. Moreover, Sufis conducted various approaches toward Muslims and non-Muslims as well. They promoted the message of equality and moral conduct among the diver’s faiths of the people. They also applied liberal, syncretic, and accommodative attitude in attracting non-Muslims to Islam in Bengal. The study concludes that most rulers were sympathetic and cooperative in dealing with the people of other religions.
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Podungge, Rulyjanto. „Hubungan Muslim dan non-Muslim dalam Kerangka Inklusivisme“. TEOSOFI: Jurnal Tasawuf dan Pemikiran Islam 8, Nr. 2 (01.12.2018): 509–33. http://dx.doi.org/10.15642/teosofi.2018.8.2.479-503.
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When a society grows and the needs of its members increase, the relation between them and other people—who possess various primordial identities—will be impossibly avoided. This social relation will potentially bring about friction among different groups existed in the society. Islam has established a number of rules concerning the relationship of Muslims and other religious adherents. Although the regulations have been firmly settled, the controversy among the Muslims themselves—in dealing with their relation with the non-Muslims—is often inevitable. The issue of relation with other people of different religions has become contentiously debatable topic among the Muslim academics. The debate has subsequently brought about the emergence of different ideological inclinations within the Muslim society. This ideological preference emerges through such number of “appearances” as moderates, radicals, liberals, traditionalists, and modernists. Each group possesses its own perception along with its arguments about the issue. This article seeks to explain the pattern of Muslims and non-Muslims relation in the light of more moderate and contextual approach. This is so why that Muslims should constantly prioritize inclusive behavior and reciprocally sincere interreligious dialogue with their non-Muslim fellows.
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Yoshinori Sumimura. „Halal and The Risk Society“. Journal of Halal Science and Technology 1, Nr. 1 (22.06.2022): 15–25. http://dx.doi.org/10.59202/jhst.v1i1.451.
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In the process of modernization, many Muslims have come to consume industrially produced products. According to Beck, this is a process that unwittingly creates risks, and risks related to Halal are included in those risks. Discussion on Halal is about cultural risks, which arise later than environmental and health risks as Beck brought up. This is because the Muslim population entered the process of modernization later than in developed countries such as Europe and the United States in general. The base of industrial technologies related to food have been established without any awareness of Halal and have had to interpret, create regulations, build systems, and make choices for Halal. Furthermore, in the process of creating new technologies, the risk of violating Halal is further increased. Surrounded by shubhah, Muslims are having to assume responsibility for halal and make choices amid uncertainty in modern society. As consumers, Muslims will have to confront this situation through transnational solidarity and by joining the risks of halal with other risks also created by modernity. Science is a cog in the wheel of industrial progress. In order to address the issue of Halal in a risky society, it is essential to provide information and risk communication to Muslim consumers, in addition to providing alternative technologies suitable for Halal.
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Balogun, Adeyemi. „“When Knowledge is there, Other Things Follow”: The Muslim Students’ Society of Nigeria and the Making of Yoruba Muslim Youths“. Islamic Africa 10, Nr. 1-2 (12.06.2019): 127–52. http://dx.doi.org/10.1163/21540993-01001005.
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Among the religiously mixed Yoruba people of southwest Nigeria, the knowledge and values involved with being a Muslim are taught by both Muslim clerics in Qurʾanic schools and modern madrasas and by non-scholarly Muslims in different contexts. While some research has focussed on Yoruba clerics, little is known about the teaching initiatives of other Muslims. An important movement led by ordinary Muslims is the Muslim Students’ Society of Nigeria (mssn), formed in 1954 to provide guidance to Muslim students in a predominantly non-Muslim educational environment. Since the 1950s, the mssn has engaged young Muslims in a series of socio-cultural, educational and religious activities aimed at encouraging young Muslims to engage with Islam, but which also equips them with the socio-economic skills necessary to operate in a modern, mixed religious world.
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Kyryushko, M. I. „Muslims in Ukrainian society: social dimensions“. Ukrainian Religious Studies, Nr. 31-32 (09.11.2004): 129–42. http://dx.doi.org/10.32420/2004.31-32.1542.
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The Ukrainian Muslim community continues to develop dynamically. However, a purposeful, systematic study of this specific socio-denominational population across the whole country was virtually impossible, due to the extreme complexity of the study of such an object, as well as the lack of any state support for Islamic studies as a field of scientific activity. As a result, the specific social parameters of Muslim living in Ukrainian society over the past 13 years have remained virtually unknown. Moreover, even the exact number of Muslims in the country is unknown. There are only speculative, rough estimates: from the lowered figure of 300,000 to the unreasonably overstated 2 million.
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Bacchus, Nazreen S. „Resisting Islamophobia: Muslims Seeking American Integration Through Spiritual Growth, Community Organizing and Political Activism“. American Journal of Islamic Social Sciences 36, Nr. 4 (07.10.2019): 1–26. http://dx.doi.org/10.35632/ajiss.v36i4.548.
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Since 9/11, second-generation Muslims have experienced an increase in religious discrimination that has presented several challenges to their American integration. Scholars have noted that Muslims are often marginalized and “othered” because of their religious beliefs, attire choices and non-Western ethnic origins. In New York, Arabs, South Asians and Africans are the predominant ethnic groups practicing Islam. Although Muslim communities are ethnically and racially diverse, they are categorized in ways that have transformed their religious identity into a racialized group. This new form of racial amalgamation is not constructed on underlying skin color similarities but on their religious adherence to Islam. The War on Terror has complicated the image of Muslims by circulating Islamophobia, or the fear of Muslims and Islam, onto American society. Political rhetoric targeting Muslim communities has also incited new ways of misinterpreting Qur’anic text to further marginalize them. Second-generation Muslim Americans are responding to Islamophobia by reframing the negative depictions about their identities through community-based activism. This paper takes an intersectionality approach to understanding how Muslims across the New York metro area are managing their religious identities as they seek to develop a sense of belonging in American society. This ethnographic case study addresses how second-generation Muslims are resisting Islamophobia through community building, civic engagement, and college student associations. Countering Islamophobia has become part of the everyday life experience for Muslims in New York and is currently their main trajectory for integration into American society.
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Bacchus, Nazreen. „Resisting Islamophobia“. American Journal of Islam and Society 36, Nr. 4 (07.10.2019): 1–26. http://dx.doi.org/10.35632/ajis.v36i4.548.
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Since 9/11, second-generation Muslims have experienced an increase in religious discrimination that has presented several challenges to their American integration. Scholars have noted that Muslims are often marginalized and “othered” because of their religious beliefs, attire choices and non-Western ethnic origins. In New York, Arabs, South Asians and Africans are the predominant ethnic groups practicing Islam. Although Muslim communities are ethnically and racially diverse, they are categorized in ways that have transformed their religious identity into a racialized group. This new form of racial amalgamation is not constructed on underlying skin color similarities but on their religious adherence to Islam. The War on Terror has complicated the image of Muslims by circulating Islamophobia, or the fear of Muslims and Islam, onto American society. Political rhetoric targeting Muslim communities has also incited new ways of misinterpreting Qur’anic text to further marginalize them. Second-generation Muslim Americans are responding to Islamophobia by reframing the negative depictions about their identities through community-based activism. This paper takes an intersectionality approach to understanding how Muslims across the New York metro area are managing their religious identities as they seek to develop a sense of belonging in American society. This ethnographic case study addresses how second-generation Muslims are resisting Islamophobia through community building, civic engagement, and college student associations. Countering Islamophobia has become part of the everyday life experience for Muslims in New York and is currently their main trajectory for integration into American society.
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Heeren, Jörg, und Andreas Zick. „Misleading Images“. Middle East Journal of Culture and Communication 7, Nr. 1 (2014): 46–63. http://dx.doi.org/10.1163/18739865-00701003.
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As part of the multi-methodological and explorative project ‘Muslims in the European Mediascape’, we conducted focus group interviews with media users of Muslim background. The analysis shows that Muslims in Germany tend to mix media sources in order to get a balanced view on news and current affairs. A large share uses German mainstream media as well as specialized media that cater to the needs and interests of Muslims. The fear of a so-called ‘parallel media society’ of Muslims appears unjustified; however, focus group participants as well as journalists that were also interviewed during the project observed a radicalization of Muslims who were previously indifferent to their religion. Some Muslims seem to have developed a stronger sense of a Muslim identity and loyalty to Muslim communities because they were pushed and encouraged by the often prejudiced media coverage on Muslims and Islam. In this survey of Muslims and non-Muslims we show how the estimation of stereotyped and unbalanced coverage on Muslims and Islam differs among Muslim and non-Muslim media users.
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Spengler, Fabian. „Danger of Drowning?“ Journal of Arabic and Islamic Studies 23, Nr. 2 (23.01.2024): 225–54. http://dx.doi.org/10.5617/jais.10873.
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The integration of Muslims has been a core issue within German socio-political debates for over 20 years. The participation of Muslim pupils in certain school subjects, most prominently in school swimming lessons, has been a core issue within those larger debates. This article demonstrates that Germans, including Muslims in Germany, dispute not merely the participation of members of a religious minority in one of dozens of school activities. Rather, all parties involved negotiate recognition, share, and power within society at large. Muslims seek to take part in determining the character of a society they have been making a home since the 1960s. Inspired—among other factors—by Global Islam movements, they challenge notions of ethnic hegemony, the public visibility of different religions, and interpretations of liberalism, including aspects of gender equality. The article illustrates how the encroaching integration of Muslims in Germany led to the demand for respect for religio-cultural difference by a minority among them; and how the struggle by Muslims to become equal members of society created resistance among those in Germany who seek to protect their inherited share of influence. The development is also illustrated by court decisions about the degree of religious difference accepted in schools. As agents of change, Muslims have forced non-Muslim Germans to answer some uneasy questions about what they want society to be like. Key words: Islam in Germany, Islam Debate, Migration and Integration, Islam and Education, Islam and Swimming, Muslim Minorities in the West, Global Islam
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Of the Journal, Editorial board. „Social Concept of Muslims in Ukraine“. Ukrainian Religious Studies, Nr. 84 (09.01.2018): 133–44. http://dx.doi.org/10.32420/2017.84.801.
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Events in Ukraine after 2013 - The Revolution of Dignity, the occupation of the Crimea, the conflict in the Donbas - have had a significant impact on the Muslim community of Ukraine and once again raised the question of what place Muslims today occupy in the country's life, how they build relations between themselves, with representatives of other religions, the state, institutes of civil society, etc. In December 2016, representatives of 34 Muslim organizations of the country signed the "Charter of Muslims of Ukraine". Now it has become necessary to consider in detail the separate aspects of the Muslim representation in the Ukrainian society, as well as to clearly declare the principles, approaches and mechanisms of the implementation of the Divine ordinances in relation to this world, where the "governor of God" is the man himself (Koran 2:30). This prompted us to put all the positions in a separate document, which would demonstrate the Islamic assessment of the different realms of human life and society, as well as determine the role played by Islam and Muslims
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Idriz, Mesut. „EXPLORING THE RIGHTS AND RESPONSIBILITIES OF NON-MUSLIMS IN AN ISLAMIC STATE: A SHORT ANALYTICAL REVIEW“. TAFHIM : IKIM Journal of Islam and the Contemporary World 11, Nr. 1 (31.12.2018): 61–77. http://dx.doi.org/10.56389/tafhim.vol11no1.3.
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The subject of Muslims and non-Muslims (dhimmis), and the rights and responsibilities of non-Muslims in a Muslim state in particular, have long been discussed as well as in some cases disputed among researchers and practitioners at various levels. In addition, the concerns related to the “conversion” and the “assimilation” of non-Muslims in a majority Muslim state or society are often unfortunately a cause of consternation among either groups in recent world history. Looking back to the history of Islamic civilisation, this short study aims to find out whether Muslims and non-Muslims lived in isolation from one another; would a non-Muslim be the neighbour of a Muslim from all levels such as an imam, a mudarris, or even a qadi; were all occupations open to non-Muslims such as artisans, craftsmen, cultivators, traders; were non-Muslims subjected to violence and oppression by the authorities and the masses of the Muslim world; did the Muslim courts protect non-Muslims’ rights against Muslims and the rich and powerful in particular. In answering such questions, this concise yet comprehensive study will be illustrating with the support of examples from the Muslim history by referring to the archival documents preserved in the Muslim world and the Ottoman court records in particular.
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Admin, ICR. „Islam, Corruption, Good Governance, and Civil Society: The Indonesian Experience“. ICR Journal 2, Nr. 1 (15.10.2010): 109–25. http://dx.doi.org/10.52282/icr.v2i1.683.
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Corruption is no doubt one of the most serious problems faced by many countries, including Muslim countries such as Indonesia. Sometimes it might seem that the teachings of Islam - a religion which prohibits corruption - alone do not work to prevent Muslims from conducting such harmful acts. The author of this article therefore looks at other factors that influence Muslims in their daily lives and reviews the status of governance. In his view, one way to address the problem of corruption would be the fostering of good governance. However, at the same time Muslims would need a vibrant and dynamic civil society that can play a crucial role in the creation and empowerment of good governance. In Indonesia, a majority Muslim country - in fact the largest Muslim country in the world - a large number of Islam-based civil societies exist. The author discusses the role of Islamic teachings against corruption, and the recent experiences of Indonesia in combating this vice, particularly the role of an Islamic civil society sphere.
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Kusmiati, Yopi, und Rayhan Bayruni. „Pengungkapan Diri Muslimah Bercadar melalui Instagram: Pendekatan Fenomenologi“. Religious: Jurnal Studi Agama-Agama dan Lintas Budaya 4, Nr. 4 (31.12.2020): 277–88. http://dx.doi.org/10.15575/rjsalb.v4i4.9449.
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Nowdays the hijrah culture is becoming a trend. Not a few Muslim women who emigrated by wearing the veil as a face covering, but then it became a challenge for them when they get discrimination, which is linked to terrorism. The phenomenon of veiled Muslim women in Indonesia continues to increase until it has become a trendy outfit as evidenced by the number of veiled Muslim women who are increasingly open on Instagram in expressing themselves. This study uses a constructivist paradigm with qualitative methods and a phenomenological approach. The subject of the study is five Muslimah Instagram users. This study found that there was expressive self-disclosure with enlarged open areas (open self) and Islamic self-disclosure with enlarged hidden self areas. There are functions of expression, self validation, social control and relationship development experienced by veiled Muslim women, and there is no function of self clarification. This study concluded that Muslims on Instagram can influence the community in removing the negative stigma of muslims and giving direction to other muslims to stay open and not shut away from society.
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Mohd Khambali@Hambali, Khadijah, Suraya Sintang, Azarudin Awang, Khairul Nizam Mat Karim, Nur Farhana Abdul Rahman, Wan Adli Wan Ramli, Nurhanisah Senin et al. „al-Wasatiyyah in the practice of religious tolerance among the families of new Muslims in sustaining a well-being society“. Humanomics 33, Nr. 2 (08.05.2017): 211–20. http://dx.doi.org/10.1108/h-02-2017-0025.
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Purpose The main value in a culture of tolerance is wasatiyyah. The fragility of relationships and misunderstanding between Muslim and non-Muslim communities occurs when attention to values of tolerance which need more attention on moderation was not practiced especially in the life of a new Muslim convert community. Thus, the practice of moderation is one mechanism proposed by the government to ensure a harmonious continuation of life in a religious community can be achieved. For that, a qualitative study design was used to describe the current status of a phenomenon that occurs among new Muslim converts. The purposive sampling method is used to determine the applications of wasatiyyah in new Muslims’ life tolerance at Kota Kinabalu (East Malaysia) and Kuala Terengganu (West Malaysia). Although the study was conducted at two different locations, there is a relationship between religious phenomena that occur in the new Muslims community in Malaysia. The purpose of this study is to see the practical concept of moderation in the life of new Muslims and their relation with Muslims and non-Muslims. The results showed that the value of moderation was applied in the aspect of tolerance. The application of Wasatiyyah in practice of tolerance had helped non-Muslims family members to change their attitudes and perception towards Islam. This study suggests the values of wasatiyyah in the life of religious tolerance, need to be nourished especially in multiethnic society when sharing a living places, education and employment for better social development as well as a well-being pluralistic society. Design/methodology/approach The study was conducted through descriptive data qualitative methods. Purposive sampling was used which refers to a group that has the characteristics of samples required by researchers (Mohd Najib Abdul Ghafar 2003). This study applies the method of in-depth interview with the selected new Muslims around Kota Kinabalu (representing East Malaysia) and around Kuala Terengganu (representing Peninsular Malaysia/West Malaysia). Thus, data accumulation involves new Muslims (new Converts) from various ethnics (Sabahan and Sarawakian) which comprise Kadazandusun, Murut, Rungus, Sino and Iban. Secondly, those are from the Peninsular Malaysia which includes Chinese and Indian. Whereas in Kuala Terengganu, data accumulation involves new Muslims from various ethnics (Chinese, Indian, Sarawakian and others). The result of the interview is shown through descriptive narratives which display the practice of tolerance in the form of supportive interaction from the non-Muslim families towards the new Muslims in Islamic lifestyle. Findings The concept of wasatiyyah has nurturing tolerance among Muslim, newly Muslim and non-Muslim as well as fostering harmony among the diverse ethnics in Malaysia. Based on the discussion, it was observed that the concept of wasatiyyah had a great influence on the relationship among Muslim, newly Muslim and non-Muslim, as it had a strong link with the value of akhlaq that have been embedded in the Muslim community. The wasatiyyah is the main element that shapes the relationship, and it is the results of interaction with social norms, for it has bred certain social values that include tolerance, compromise, modesty, respect and cooperation as transpired when they (Muslim and newly Muslim) interact among themselves or with other communities. Furthermore, the main goal for the concept is to maintain peace and built well-being in the society as well as bracing racial ties in Malaysia, especially among Muslim, newly Muslim and non-Muslim. Originality/value Tolerance is a culture that founded the co-existence of pluralistic society in Malaysia. The culture of tolerance can only be built if ethnic tolerance and religious tolerance is accepted as a common practice – Muslims and non-Muslims alike. The description of wasatiyyah in the practice of religious tolerance among the families of new Muslims is the platform towards the acculturation of tolerance in the societal life from different faith and ethnics. It can be said that the higher the tolerance of ethnic, the higher is the religious tolerance, which is manifested through the application of wasatiyyah between people from different religions. This situation is highlighted in the relations of Muslim, newly Muslim and non-Muslim in Sabah and Terengganu where the culture of tolerance is apparent in the life together. Extensive interaction through encounters, acquaintance and co-existence that shape the friendship, brotherhood and kinship is the best formula in nurturing the culture of tolerance in the pluralistic society of Malaysia. Perhaps, the concept of wasatiyyah may be implemented in the whole aspect of life in the context of Malaysia. It is because the term wasatiyyah has the main sources of Islamic epistemology as well as sustaining the well-being pluralistic society without destroying the differences.
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Jerome, Alexandra. „Transnational Muslims in American Society“. American Journal of Islam and Society 25, Nr. 3 (01.07.2008): 126–29. http://dx.doi.org/10.35632/ajis.v25i3.1456.
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In post-9/11 America, the necessity for a comprehensive study of transnationalMuslim communities, as well as their identities and dynamics withinAmerican society, is filled by Aminah Beverly McCloud’s Transnational Muslims in American Society. This comprehensive study examines a crosssectionof Muslim communities in diaspora and exile, from the Palestiniansto the Iranians to the very small community ofMuslim Chinese. The author’sexamination, which loosely relies on notoriously vague immigration records,first-person interviews, and clever anecdotes, is also coupled with a generalhistory and overviewof Islamand the individual communities. The brief historiesof each community and its ethnic, cultural, and Islamic idiosyncrasies,placed at the beginning of each chapter, are particularly helpful. In addition,her nuanced analyses ofwomen’s positions in the contexts of their own communitiesprovides an important depth to the study ...
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Turrey, Aijaz A. „Arbitrary Detention: A Challenge Faced by Muslim Minority in India“. Journal of South Asian Studies 7, Nr. 2 (28.08.2019): 51–55. http://dx.doi.org/10.33687/jsas.006.02.2859.
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Muslims form the largest religious minority in India. Census of India 2011 registered about 14.4 per cent of India’s total population as Muslims. Being minority Muslims are one of the weaker sections of society and the most oppressed ones. Majority of the Muslims especially youth are going through distress and trauma of terrorism tags. Muslims are the prime targets of anti-national activities and often jailed and killed in fake encounters. They are the most suffered section of the society and a little is being done for their upliftment. An attempt has been made to analyze the condition of the Muslim minority in India in the present democratic scenario. The study mainly focused on the consequences of false charges and fake encounters on the socio-economic conditions of Muslims and their families in India. The study is actually an investigation in some thrust areas in which Muslim section of the society is being demoralized deeply in India. The government of India established The Ministry of Minority Affairs on 29th January 2006 to look after the issues of minority communities and suggest development frameworks for their benefit. The 2017 World Report of the Human Rights Watch1 also finds India as the violator of human rights with respect to freedom and treatment of minorities.1An Indian government agency responsible for collecting and analyzing crime data as defined by the Indian Penal Code (IPC).
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Van Dijk, Mieke, und Edien Bartels. „Islam in Europa of ‘Europese islam’: Sarajevo“. Religie & Samenleving 5, Nr. 2 (01.09.2010): 145–68. http://dx.doi.org/10.54195/rs.13076.
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In order to contribute to the ongoing, often theoretical debate about Islam in Western Europe the study of actual European Muslim societies becomes relevant. The authors of this article chose to study the way Muslims in Bosnian Sarajevo, people who have been European from the outset and Muslims for centuries, think and behave in relation to several key-characteristics of European identity and society. From this study the researchers conclude that Muslims in Sarajevo have little trouble thriving in a modern and secular society in which headscarves, mixed marriages and ethnic plurality are self evidently integrated into daily life.
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Obuse. „Living Compound Marginality: Experiences of a Japanese Muslim Woman“. Religions 10, Nr. 7 (16.07.2019): 434. http://dx.doi.org/10.3390/rel10070434.
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The present article discusses the ways in which ethnic Japanese Muslim women are perceived and treated in contemporary Japanese society, through a case study of one Japanese female convert. It examines the complexity found in her experiences of marginality by highlighting three inter-related modes of marginalization: marginality deriving from being a Muslim, from being a Japanese Muslim and from being a woman. It discusses her responses to these discourses of marginalization and how she establishes her identity as a Muslim, through responding to them. The article first shows that ethnic Japanese Muslims suffer ‘inverted marginality’—marginalization due to belonging to the ethno-cultural majority. It then demonstrates their experience of ‘double marginality’, marginalization by the wider Japanese society and foreign-born Muslims alike. It argues that their experience of double marginality has partly resulted from the absence of a self-sufficient ethnic community of Japanese Muslims. Ethnic Japanese Muslim women experience further marginalization when they become targets for criticism of Islam, such as that Islam is a religion of female subjugation—a notion of gender orientalism that deprives these women of their agency. However, the process of responding to these challenges of marginality helps ethnic Japanese Muslim women consolidate their identity as Muslims.
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Martens, Silvia. „Muslim Charity in a Non-Muslim Society—the Case of Switzerland“. Journal of Muslims in Europe 3, Nr. 1 (16.04.2014): 94–116. http://dx.doi.org/10.1163/22117954-12341278.
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Abstract This article presents empirical data on trends in charitable giving among Muslims in Switzerland. It provides insight into mechanisms of mutual aid within a relatively young migrant community, looks at how Islamic charity is practiced in a non-Muslim society, and clarifies the importance of Islamic aid agencies. I argue that the charitable behaviour of Muslims in Switzerland is characterized by their migration situation, and by giving preferences and habits of the home country. Traditional Islamic charity, though subject to changes, is widely practiced and actively promoted by Islamic charities and local Muslim associations. It enforces the sense of religious belonging and group identity.
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Turrey, Aijaz A. „Arbitrary Detention: A Challenge Faced by Muslim Minority in India“. Journal of South Asian Studies 6, Nr. 3 (23.10.2018): 175–79. http://dx.doi.org/10.33687/jsas.006.03.2859.
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Muslims form the largest religious minority in India. Census of India 2011 registered about 14.4 per cent of India’s total population as Muslims. Being minority Muslims are one of the weaker sections of society and the most oppressed ones. Majority of the Muslims especially youth are going through distress and trauma of terrorism tags. Muslims are the prime targets of anti-national activities and often jailed and killed in fake encounters. They are the most suffered section of the society and a little is being done for their upliftment. An attempt has been made to analyse the condition of the Muslim minority in India in the present democratic scenario. The study mainly focused on the consequences of false charges and fake encounters on the socio-economic conditions of Muslims and their families in India. The study is actually an investigation in some thrust areas in which Muslim section of the society is being demoralized deeply in India. The government of India established The Ministry of Minority Affairs on 29th January 2006 to look after the issues of minority communities and suggest development frameworks for their benefit. The 2017 World Report of the Human Rights Watch[1] also finds India as the violator of human rights with respect to freedom and treatment of minorities.[1] Human Rights Watch is a non-profit, non-governmental human rights organization, known for its accurate fact-finding, impartial reporting, effective use of media, and targeted advocacy.
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Curtis, Edward E. „Transnational Muslims in American Society“. Journal of American Ethnic History 26, Nr. 3 (01.04.2007): 114–16. http://dx.doi.org/10.2307/40543175.
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Yousif, Ahmad F. „The impact of 9/11 on Muslim identity in the Canadian National Capital Region: Institutional response and future prospects“. Studies in Religion/Sciences Religieuses 34, Nr. 1 (März 2005): 49–68. http://dx.doi.org/10.1177/000842980503400103.
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In the post-September 11, 2001 period, Muslims living in the Canadian National Capital Region (CNCR) have undergone various challenges at both the individual and community level. This study examines the extent to which the Muslim community in the CNCR has been able to maintain its religious identification, while at the same time adhere to Canadian social values and lifestyle, particularly in the aftermath of 9/11. It commences with a général overview of the changing demographic characteristics of the Muslim community in the CNCR, and assesses the impact of 9/11 on Muslims. Subsequently, the role played by Muslim and non-Muslim institutions in assisting Muslims to adjust to the crisis is discussed, while stratégies are proposed for how Muslims can enhance their acculturation into Canadian society in the aftermath of 9/11.
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Rasool, Khalid, und Hafeez ur Rehman Rajput. „??? ?????? ?? ???? : ????? ??? ????? ??? ???? ?????? ??? ?????????? ?????? ????? Ghayr Muslimo k ?aq?q: Khil?fat e ‘Umar F?r?q k Tan??ur me Ta?q?q? J?‘izah“. Journal of Islamic and Religious Studies 6, Nr. 2 (28.12.2021): 81–94. http://dx.doi.org/10.36476/jirs.6:2.12.2021.09.
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Islam is the religion of peace and benevolence which strictly commands to act upon the rights of human beings, the rights of non-Muslims are also included in it. Various misunderstandings are found between Muslims and non-Muslims on the matter of rights of non-Muslim in Islamic faith which is breeding many flaws and bound to cause chaotic situation in the society. This article shows the wrong conception of the non-Muslims regarding the status of non-Muslims and their due rights in the caliphate of Hazrat Umar. The non-Muslims had misconception that they were maltreated and suffered injustice and were forced to accept Islam in the reign of Hazrat Umar. This article also emphasizes how non-Muslims should be treated in an Islamic state. It helps us to thoroughly analyze the proper rights enjoyed by the non-Muslims under the rule and provides as vital source to get rid of the standoff between Muslims and non-Muslims. It has been concluded through research that non-Muslims communities were provided exemplary rights and privileges under Hazrat Umar’s caliphate. They were treated gently and based on such friendly behavior the non-Muslims embraced Islam. The exemplary manifestation of cordial behavior with non-Muslims community shows the coexistence and unity between world religions. It also enlightens those existing disputes and standoff can be eliminated if the rule of Hazrat Umar is followed regarding the treatment with non-Muslims. If a person has personal hatred or enmity with non-Muslim’s citizens, then it is his individual matter not the religion of Islam should be blamed for it.
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Zhang, Shaodan. „Islam in the Chinese Religious Landscape: Secularization of Mosque Leadership in Late Imperial China, 1600–1900“. International Journal of Islam in Asia 2, Nr. 1 (19.10.2022): 44–69. http://dx.doi.org/10.1163/25899996-20221027.
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Abstract This paper argues that in late imperial China, leaders of mosques and Muslim communities underwent a secularizing process, shifting from traditional spiritual leaders to social and political Muslim elites in the mainstream Chinese society. Instead of causing a decline of Islam, the process produced seemingly contradictory outcomes. On the one hand, Muslims came to embrace Chinese political ideology and apparatus. On the other hand, mosques and Islamic education flourished in China. Secularization in this case was a “reconfiguration” of Islam – a strategy of Muslims to incorporate themselves into the Chinese polity and society without losing their Islamic features.
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Rokib, Mohammad, und Syamsul Sodiq. „Muslims with Tattoos: The Punk Muslim Community in Indonesia“. Al-Jami'ah: Journal of Islamic Studies 55, Nr. 1 (26.06.2017): 47–70. http://dx.doi.org/10.14421/ajis.2017.551.47-70.
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Tattooing is becoming increasingly popular in the predominantly Muslim country of Indonesia. While mainstream society continues to perceive the tattooing practice negatively, many individual Muslims attach positive personal meaning to tattooing. This paper provides some of the academic insights into contemporary perceptions of tattooing among Indonesian Muslims. It focuses on the existence of ‘Punk Muslims’ community whose tattoos form an important part of their cultural identity and on responses to their tattooing practices from the wider society. Data were collected by means of individual interviews, a focus group discussion, and interactive social media communication. This paper reveals that Punk Muslim community has personal meaning of tattoo, while society has different perception. This community considers to maintain their cultural identity as punker symbolized by tattoo and Islam signed by worship.[Tato menjadi semakin populer di negara mayoritas Muslim seperti Indonesia. Ketika sebagian besar masyarakat memandang tato secara negatif, banyak juga Muslim secara pribadi memiliki pendapat positif terhadap tato. Artikel ini menyuguhkan beberapa wawasan akademik atas persepsi kontemporer terhadap tato dalam masyarakat Muslim di Indonesia. Fokus dari artikel ini meliputi eksistensi komunitas Punk Muslim yang menganggap tato telah membentuk bagian sangat penting dari identitas kultural mereka dan juga fokus pada respons dari masyarakat terhadap praktik bertato. Data penelitian dikumpulkan dari interview secara personal, diskusi kelompok terumpun, dan komunikasi interaktif di media sosial. Artikel ini menyatakan bahwa komunitas Punk Muslim memiliki makna personal atas tato ketika masyarakat memiliki penilaian yang berbeda. Komunitas ini mempertimbangkan untuk mempertahamkan identitas kultural sebagai anak punk yang disimbolkan dengan tato dan sebagai orang Islam yang disimbolkan dengan ibadah.]
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I. Ansusa Putra, D., Mila Wahyuni und Jam’ah Alfi Hidayah. „BUDAYA POPULIS DALAM DAKWAH ISLAM“. Borneo : Journal of Islamic Studies 2, Nr. 1 (09.09.2021): 12–22. http://dx.doi.org/10.37567/borneo.v2i1.731.
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Urban Muslims are one of the unique communities in society. This can be seen from the symbolization of urban Muslims that is different from traditional Muslim societies, in Islamic films. Urban characteristics in Indonesia's populist culture show the dialectic of urban Muslim life in the face of a socio-religious context. Urban Muslims are required to actualize themselves in complex urban life with social class conflicts, social deviations, and cultural orientations. This article aims to identify the symbols of urban Muslims in film when God falls in love using interpretive symbol analysis using Roland Barthes' semiotic theory. This article concludes that the symbolization of urban Muslims in populist culture Islamic film is concentrated on three things: 1) visual communication 2) narrative 3) storyline contextualization. Urban Muslims have unique symbol characteristics 1) religious tolerance 2) anti-establishment 3) self-actualization 4) self-satisfaction oriented.
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Kelli, Deonna. „Islam and Society in the Twenty-First Century“. American Journal of Islam and Society 17, Nr. 3 (01.10.2000): 129–30. http://dx.doi.org/10.35632/ajis.v17i3.2055.
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The Twenty-Ninth Annual Conference of the Association of Muslim SocialScientists took place October 13-15 at Georgetown University inWashington, DC. The event was titled Islam and Society in the Twenty-First Century and was cosponsored by John Esposito’s Center for MuslimChristian Understanding.Most members of this organization, old and new, considered this AMSSconference among the most successful for several reasons. It scored the bestattendance record in years and the presence of a new generation of bothmale and female Muslim academics. Participants commented positively onthe high quality of papers. The quality and quantity of the presenters andaudience members confirmed that the presence of Muslims in western academicinstitutions is growing.The conference was an international collection of Muslim and non-Muslim scholars with eighty academic papers and over ninety participantspresenting throughout the three-day event in panel sessions and roundtables.Running parellel to the academic session were community issues panels thatdrew in those who were interested in policy-related matters pertinent to theMuslim community. The academic participants of the conference reflectedupon topics that ranged from conceptual and theoretical issues to area andstrategic studies. Some of the themes explored were gender, global warming,globalization, Islamic law, Muslims in the West, cross-cultural communication,family and society, political theory, economics, Islamic philosophyand strategic studies panels on Pakistan and Afghanistan.The conference featured two plenary sessions that provided seminalscholars an opportunity to reflect upon issues facing Muslims in the newmillennium. Islam, Pluralism, and Democracy, moderated by KamalHassan (Rector of the International Islamic University of Malaysia), featuredMurad Hofmann, Abdel-Karim Soroush (Director of Institute ofEpistemological Research, Tehran), John Voll (Georgetown Univeristy),and Mumtaz Ahmad (President of AMSS). The session encouraged academicscholars to have a reflective rather than apologetic approach regardingIslam and to deflect questions from haw Islam is compatible withdemocracy to what type of democracy is compatible with Islam ...
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Vasilyeva, L. A. „Indo-Maritius Muslims: genesis of their Religious Identity“. Minbar. Islamic Studies 12, Nr. 1 (04.06.2019): 78–94. http://dx.doi.org/10.31162/2618-9569-2019-12-1-78-94.
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The paper focuses on the Indo-Mauritian Muslim Community, which plays an important role in the social and political life of the island state. The paper deals with the revival of the Urdu language spoken by the Indo-Mauritian Muslims who had almost lost the “ancestral tongue” in the process of adaptation to the Mauritius` multi-ethnic and multi- religious society through the eighteenth – nineteenth century. The study reconstructs a brief history of the Urdu-speaking Indian Muslims` migration to Mauritius and their partial assimilation with the local society. The Muslim migrants accepted the local Creole language and some elements of their culture but remained loyal to their religion and traditional Muslim values. The author makes a special emphasis upon the means of revival and development of Urdu language and the formation of the Mauritian Urdu Literature. The Urdu language today is a tool of self-identification of Indo-Mauritian Muslims and primary marker of their religious identity as well.
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Ojha, Niranjan. „Inter-religious Harmony Between Hindu and Muslim Religious Communities of Miya Patan of Pokhara“. Janapriya Journal of Interdisciplinary Studies 11, Nr. 1 (31.12.2022): 110–20. http://dx.doi.org/10.3126/jjis.v11i1.51652.
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Most Hindus see Muslims as the opposing faith to their own, although Hindus attend Muslim celebrations and Muslims attend Hindu festivals in Pokhara. Muslims in Pokhara dress in Nepali attire, which is not Islamic, and communicate in Nepali rather than Urdu or Hindi, which are peculiar to Muslim fundamentalism. Religious harmony is always vital for maintaining peace and harmony in a multi-religious country like Nepal. Despite the fact that Nepal is a secular country with a Hindu majority, Muslims are important and integral parts of Nepalese society. Unlike neighboring nations, there have been no severe religious riots or confrontations between Hindus and Muslims up to this point. When two cultures meet and interact, religious ideas will be transferred. The Muslims of Miya Patan have never contemplated a separate identity or attempted to break from society. They are quite proud of their national identity and identify more as Nepalese than Muslims. For ages, the Muslims of Pokhara have coexisted peacefully with their Hindu neighbors. This study attempts to explain the underlying causes influencing religious harmony in a multi-religious community of Miya Patan of Pokhara. In order to address the problem of study, discussion, in-depth interview and library research methods are applied. It is based on qualitative research method. It underlines the importance of components responsible for religious harmony in Pokhara. The findings may inspire other minority religious groups to maintain solid relationships in different parts of the country.
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Zuhdi, Muhammad. „Challenging Moderate Muslims: Indonesia’s Muslim Schools in the Midst of Religious Conservatism“. Religions 9, Nr. 10 (11.10.2018): 310. http://dx.doi.org/10.3390/rel9100310.
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Muslim schools are an important element of education in Indonesia. The school was in place long before Indonesia’s independence in 1945. Schools educate Indonesian Muslim children to understand and practice religion while promoting a sense of nationalism. Thanks to Muslim schools, Indonesian Muslims are recognized as being moderate. Recently, however, the moderate nature of Indonesian Islam is challenged by the spirit of conservative Islam. The question is how Muslim schools play their roles in the discourse of moderate versus conservative Muslims. This study identified five issues that are largely discussed among Indonesian Muslims: Islam and state, Muslims–non Muslims relations, non-mainstream Islam, gender, and media. Knowing that there is a strong relationship between society and education, i.e., religious education, it is important to see the relationship between schools and society including how the current conservative trend in Indonesian Islam is being taught at schools. This study explored how the curriculum of (Islamic) religious education potentially contributes toward the development of Indonesian conservative Muslims and how religious education teachers view sensitive issues concerning conservative Islam. To answer these questions, the analysis of religious education curricula and the interviewing of teachers serve as the primary methods of data collection. Four religious education teachers from different provinces of Indonesia were interviewed to reveal their opinions on various religion-related issues. This paper discusses how Islamic education in Indonesia has been designed to present moderate Islam but, at the same time, faces a number of challenges that try to turn religious education into conservative religious doctrines.
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Abdelgalil, Reda. „Human relations in a multi-religious society from the perspective of Islamic jurisprudence“. مجلة جامعة الشارقة للعلوم الشرعية والدراسات الإسلامية 19, Nr. 3 (04.10.2022): 595–624. http://dx.doi.org/10.36394/jsis.v19.i3.16.
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Today, many Muslims travel to non-Muslim countries as immigrants or for business, study, work, or other purposes. Therefore, building a peaceful and stable multi-religious society has become a necessity to bring forth communal harmony. The books of Fiqh are full of many juristic rulings related to the relationships between Muslims and non-Muslims in the fields of trade, renting and leasing, representation, partnership, marriage, divorce, and other fields included in different chapters of Fiqh sources. This research aims to focus on the juristic rulings of Muslims and non-Muslims’ relationships that abound in different sections of Islamic Fiqh by collecting and unifying them under one theme. It also seeks to shed light on the diversity of people’s beliefs, religions, and the different juristic rulings resulting from this vast diversity. In Islam, as discussed in this research, the principle that governs human relations is the establishment peace rather than conflict. The flexibility of Islamic Shari’a and its rulings prove the possibility of building a multi-religious society governed tolerance, freedom of belief, protection of human dignity, justice, peaceful coexistence and human cooperation.
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Bullock, Katherine. „American Muslims“. American Journal of Islam and Society 20, Nr. 2 (01.04.2003): 132–34. http://dx.doi.org/10.35632/ajis.v20i2.1866.
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With a picture of a minaret superimposed on the Statue of Liberty, thisbook's cover is a striking introduction to what is inside. Like the Statue ofLiberty that has acted as a beacon of freedom for wave after wave ofrefugees and immigrants, Khan argues that Muslims in America are beaconsfor the Muslim world, calling the ummah to an Islam of moderation, tolerance,and excellence; helping to bring the ummah out of its current malaiseby engaging in itjthad; and, the same time, bringing Islam to an ailing UnitedStates. And as the minaret and the Statue of Liberty also can represent polesof tension for Muslims (the love/hate relationship and the spilt personalitysyndrome that Muslims have toward the United States), Khan's book investigatesthe Muslim experience of living in the United States. He criticizes theUnited States for failing to live up to its promises of liberty for its Muslimcitizens and inhabitants, as well as for Muslims around the globe.American Muslims has eight chapters, each presenting a different angleof the relationship between being Muslim and being American. Khan setsthe scene by discussing "Islam in America" ( chapter l ), moves to "AmericanMuslims and American Politics" (chapter 2), "American Foreign Policy"(chapter 3), and "American Muslims and American Society" (chapter 4). Hethen introduces the notion of an American Muslim perspective (chapter 5)and has a chapter on the compatibility between Islam and democracy ( chai:rter 6). The 9/11 attack and its impact upon Muslims is discussed next (chai:rter 7), and the book ends with his perspective as an American Muslim onpolitics in the Muslim world (chapter 8).Khan presents forceful and consistent arguments that are both thoughtprovokingand often refreshing in their honesty. He is not afraid to say out ...
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Amath, Nora. „Australian Muslim civil society organisations: Pathways to social inclusion“. Journal of Social Inclusion 6, Nr. 1 (02.09.2015): 6–34. http://dx.doi.org/10.36251/josi90.
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There is great interest on issues related to Muslims and Islam; however, a large concentration of the scholarly literature as well as media and political discourses focus predominantly on political issues and actions related to fundamentalism, radicalisation, militancy and terrorism. The dominance of these issues in the discourses does not provide a holistic understanding of Muslims, particularly their role, place and identity as minorities in a Western society. Indeed, we know relatively little about the larger number of Muslim political actors engaged in civil society, especially those involved in creating pathways to social inclusion. Utilising descriptive phenomenology, this paper explores the complex issues of social inclusion and the Australian Muslim communities. Underpinning this discussion is the theory of social capital; as noted by a number of scholars and social policy experts, the theory of social inclusion alone is inadequate and ineffective in creating participation, equality and cohesion. This paper also observes that while many reports and studies provide pragmatic suggestions on how to work towards the social inclusion of Australian Muslims, the concentration on these suggestions tend to focus on how the government can provide these solutions. What is lacking in the literature is the recognition of the Australian Muslim community’s role and agency in initiating and executing the programs needed to address such issues of social exclusion. The 30 unstructured phenomenological interviews demonstrate that Australian MCSOs are proactively engaging with their communities to ensure that they are responding appropriately to these issues. Moreover, they are creating pathways and access for Australian Muslims to better participate, engage in and contribute to mainstream society. In particular, the MCSO actors revealed four themes related to social inclusion: supporting participation in education and training, facilitating participation in employment and in voluntary work, connecting community with other people and resources, and assisting with advocacy. Although the themes are clearly in line with the Australian Government’s Social Inclusion Policy, the Australian MCSOs insisted that it was not the government which set their agenda necessarily; rather, it was motivated by their faith.
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Połczyński, Michael. „Seljuks on the Baltic: Polish-Lithuanian Muslim Pilgrims in the Court of Ottoman Sultan Süleyman i“. Journal of Early Modern History 19, Nr. 5 (02.09.2015): 409–37. http://dx.doi.org/10.1163/15700658-12342468.
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The unique authorship of the Risâle-i Tatar-i Leh, created in 1558 for Ottoman Grand Vezier Rüstem Pasha and Sultan Süleymân i by Polish-Lithuanian Muslim pilgrims and members of the Ottoman ulema, brings to light critical issues faced by one of early modern Christendom’s largest integrated Muslim populations. This document encourages further exploration of several aspects of the Muslim population of early modern Poland-Lithuania: the stratification of Muslim society, the ways in which both Ottoman and Polish-Lithuanian myths of origin and legitimizing narratives were combined to justify conflict between fellow Muslims and the loyalty of Muslim settlers to non-Muslim rulers, Polish-Lithuanian Muslims as a branch of the greater Islamic ecumene, the legal status and social hierarchies of Muslims in an emerging early modern republic, and the role of the Ottoman Sultan as the facilitator of the hajj and millenarian world-conqueror vis-á-vis Muslims residing outside of the dâr al-Islâm.
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Mansyur, Zaenudin. „Pembaruan Hukum Islam tentang Empat Saksi Laki-Laki Non-Muslim dalam Kasus Li'an“. Al-Manahij: Jurnal Kajian Hukum Islam 13, Nr. 2 (28.11.2019): 281–94. http://dx.doi.org/10.24090/mnh.v13i2.2953.
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Changes in the field of law are important matters that cannot be prevented by anyone, including Islamic law related to civil and criminal law. Specifically, in the discussion of Islamic criminal law regarding allegations of adultery (li'an), the accuser who is obliged to bring four male Muslim witnesses can turn into four non-Muslim male witnesses, because it is based on strong arguments so that non-Muslims who were initially illegitimate as witnesses become allowed. The change in law became apparent when an argument that said anyone could be a witness provided that the terms and conditions were sufficient as a witness. The legality of the four non-Muslim male witnesses is very strong when there is an argument based on the word of God regarding four witnesses who are not clearly stated whether they are Muslims or non-Muslims. Likewise, the reason that today's society is a modern and pluralistic society can provide a view of freedom for non-Muslim communities to stand witnesses to defendants in li'an cases or accusations of adultery.
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Ojha, Niranjan, und Arjun Bahadur Bhandari. „Practice of Caste Hierarchy among the Muslims of Miya Patan of Pokhara“. Researcher CAB: A Journal for Research and Development 2, Nr. 1 (15.08.2023): 145–58. http://dx.doi.org/10.3126/rcab.v2i1.57648.
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In a country like Nepal, where Hindus make up the majority of the population, the study of religious minorities reflects its importance. A distinctive form of stratification is caste. Hindu concepts and arguments can be used to understand and explain this occurrence, which is solely a Hindu phenomenon. Caste is widespread outside of the Indian Subcontinent, in the Arab world, Polynesia, North and East Africa, Japan, and North America. The Muslim community follows a system of hierarchy and upholds caste purity just like the Hindu community. Similar to Brahminism in Hindu society, Saiyedism in Muslim society (the Arab domination) is a major contributor to caste prejudice in the Muslim community. Based on qualitative study, this article describes the critical actions that must be taken at each level of the caste hierarchy. With the use of an observational technique, in-depth interviews, and library research, the subject is being generalized. For the objective of knowing more, Muslim scholars and elder people who had witnessed the practice were chosen as the respondents. Because they requested anonymity, the respondents are referred to as Res.1, Res.2, Res.3, and so forth. The focus of this investigation is Miya Patan’s Muslim’s caste hierarchy. This article is limited to historical study among the Muslims of Miya Patan of Pokhara. It is not concerned with other aspects of the study area. It makes an effort to address the problem of caste hierarchy among Muslims in Nepal.
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Meirison, Meirison, Bukhari Bukhari, Wisyly Wahab und Zerly Nazar. „Problems of Muslim Society in Russia Past and Present“. IJTIMAIYA: Journal of Social Science Teaching 6, Nr. 2 (03.12.2022): 181. http://dx.doi.org/10.21043/ji.v6i2.17289.
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<p class="06IsiAbstrak"><span lang="EN-GB">This article aims to provide an overview of the Muslim minority in Russia not living in a homogeneous environment. The Muslim community in this country is facing old and new problems at the same time. Ancient in the sense that members of this community who identify themselves with Islam have inhabited this vast land for centuries. However, they are considered young because Muslims are part of the modern Russian state. This paper seeks to place the changes experienced by Muslims in Russian society in the context of an actual historical framework. Post-Soviet Union development centered on infrastructure, economy, and society. Now, at a crucial moment, is the time to push intra-Islamic relations to a higher level. Only this allowed Islam to become an integral part of Russia's political identity.</span></p>
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Syukur, Syamzan, Syamhi Muawwan Djamal und Syarifah Fauziah. „The Developments and Problems of Muslims in Australia“. Rihlah: Jurnal Sejarah dan Kebudayaan 7, Nr. 2 (30.12.2019): 159. http://dx.doi.org/10.24252/rihlah.v7i2.11858.
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This paper shows that historians have different views about the early arrival of Islam in Australia; some argue that Islam entered Australia in the 9th century BC. Those that believe in the 10th century BC were brought by Arab traders. Besides, some mention below by Muslim Bugis fishermen who traveled by sailboat to collect taripang (a kind of sea slug) on the Gulf of Carpentaria in the 17th century BC. While the development of Islam in Australia started appears from 1976 to 1986 the Muslim community in Australia rose to a three-fold. Increasing the quantity of Muslims in Australia is generally dominated by immigrants from the countries of the Muslim majority. Activity and religious activity continues to writhe mainly due to the support and role of Islamic organizations. As for the problems faced by Muslims in Australia is coming from a non-Muslim society of Australia; Persistence of Muslims to practice their religion, sometimes considered a fanatic attitude and could not cooperate. Another problematic faced by Muslims is related to a misunderstanding of Islam. Most of the Australian non-Muslims regard that Islam is a violent religion. This perspective is connected by the collapse of the World Trade Center (WTC). The method of this research is a descriptive-analytic qualitative study that utilizes library resources to acquire, manage and analyze data. Tulisan ini menunjukkan bahwa, para sejarawan memiliki pandangan yang berbeda mengenai awal masuknya Islam di Australia; sebagian berpendapat bahwa Islam masuk ke Australia pada abad ke-9 masehi. Adapula yang berpendapat pada abad ke-10 masehi yang dibawah oleh pedagang-pedagang Arab melalui pantai Australia. Selain itu adapula yang menyebutkan di bawah oleh nelayan muslim Bugis yang berkelana dengan perahu layar untuk mengumpulkan taripang (semacam siput laut) dari teluk Carpentaria pada abad ke-17 masehi. Sedangkan perkembangan Islam di Australia mulai Nampak sejak tahun 1976 sampai tahun 1986 komunitas kaum muslimin di Australia meningkat mencapai tiga kali lipat. Peningkatan kuantitas kaum muslimin di Australi pada umumnya didominasi oleh para imigran dari negera-negara mayoritas muslim. kegiatan dan aktivitas keagamaan pun terus menggeliat terutama karena dukungan dan Peranan organisasi-organisasi Islam. Adapun problematika yang dihadapi kaum muslimin di Australia adalah datangnya dari masyarakt non-muslim Australia; Ketekunan umat Islam menjalankan ajaran agamanya, terkadang dianggap sebagai sikap fanatic dan tidak bisa diajak kompromi. Problematika lain yang dihadapi kaum muslimin adalah berkaitan dengan kesalah pahaman tentang Islam. Kebanyakan non-muslim Australia menganggap bahwa Islam adalah agama kekerasan. Persfektif ini mereka hubungkan dengan peristiwa runtuhnya gedung WTC. Metode penelitian ini merupakan penelitian kualitatif deskriptif-analitik denhan memanfaatkan sumber perpustakaan untuk memperoleh, mengelola dan menganalisis data.
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Senanayake, Harsha. „Hollywood and Wicked Other: The Identity Formation of “Western Us” Versus “Muslim Others”“. Open Political Science 4, Nr. 1 (01.01.2021): 64–67. http://dx.doi.org/10.1515/openps-2021-0007.
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Abstract An image on a screen can produce a greater effect than thousands of words in conveying a message and in popular culture, movies with images as a representation, create a discourse. Out of many, Hollywood which has become a flagbearer of western cinema, plays an important role in constructing identity and images including the stereotyping of Muslims. This paper attempts to identify the discourse of ‘US’ verses ‘THEM’ through Hollywood and in which ways Hollywood has constructed the stereotypical identity of Muslims. The main research question is whether the stereotyping of Muslims in Hollywood is a result of 9/11 global terrorism or has it been shaped by the historical discourse of western orientalism. The case study method has been employed to derive the insights of the discourse with the theoretical lights of Orientalism. A number of Hollywood movies have been cited to validate the identity formation process led by Hollywood in pre and post 9/11 American society and illustrate how the image has been used by Hollywood to construct ‘US’ verses ‘THEM’ in popular culture. This paper argues that Hollywood has depicted Muslims as barbaric, wicked others as a result of the civilizational mission of the West, orientalism and post 9/11 Hollywood cinema advocate these roots, yet with 9/11 Hollywood cinema plays a pivotal role in the securitization of ‘Muslim others’ and politicize Muslims as a threat to western society by stereotyping Muslim society in a post 9/11 epoch.
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Jikeli, Gunther. „How Do Muslims and Jews in Christian Countries See Each Other Today? A Survey Review“. Religions 14, Nr. 3 (17.03.2023): 412. http://dx.doi.org/10.3390/rel14030412.
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Muslim–Jewish relations have a long and complex history. However, notions that all Jews and Muslims are eternal enemies are proven wrong both historically and by today’s survey data. A comprehensive review of the available survey data from the last two decades provides a glimpse into the views of Muslims and Jews of each other in countries where both communities are a minority. It is based on surveys from Austria, Belgium, Denmark, France, Germany, Hungary, Italy, Latvia, the Netherlands, Poland, Russia, Spain, Sweden, the U.K., and the U.S., including more than 91,000 respondents, comprising almost 27,000 Muslims and, in additional surveys, more than 52,000 Jewish respondents. Many Muslims and Jews acknowledge that the other community suffers from discrimination, albeit to varying degrees. Jews often see Islam and Muslim extremists as a threat to Jews, but most Jews, more than society in general, seem to distinguish between Muslim extremists and Muslims in general. Antisemitic attitudes are significantly higher among Muslims than among the general population in all surveys, even though the majority of Muslims in most European countries and in the United States do not exhibit antisemitic attitudes. The differences in anti-Jewish attitudes between Muslims and non-Muslims do not disappear when controlling for sociodemographic factors.
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Pratama, Rifka. „MODERATE ISLAM AND ITS RELEVANCE IN THE POST 9/11 AMERICA AS IMPLIED IN IMAM FEISAL ABDUL RAUF’S MOVING“. Rubikon : Journal of Transnational American Studies 3, Nr. 2 (18.07.2019): 60. http://dx.doi.org/10.22146/rubikon.v3i2.34270.
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American Muslim is one of some existing religious minorities in America. Despite of minority, this religious group has been long, some believed it has been even since the Columbus exploration, living in the country. As time goes, the American Muslims are able to blend with American Society. These Muslim individuals are found in many fields of life of American, such as social, economic, education, and even politics in America. This condition is anyway worth appreciating as the struggle of American Muslims for their existence is not something simple and easy. Apart from the reality, the deadly attacks of 9/11, to some extent, has put American Muslims to be objects of suspicions. Soon after the tragedy, Muslims in many occasions are prejudiced as harsh, and of course, terrorists. These suspicions and prejudice have been, in fact, long found in the middle of American society pre-9/11 attacks. However, the tragedy aggravates the status quo of the American Muslims and it soon creates the worst point of so-called Islamophobia. In response to this phenomenon, many American Muslims start to deliver counters in various ways and media. Among the American Muslim figures, Imam Feisal Abdul Rauf, an American Muslim activist and leader, actively brushes off the bad images of Islam, especially regarding the 9/11 tragedy. Through his book entitled “Moving the Mountain: beyond Ground Zero to a New Vision of Islam in America”, Rauf explains his views on Islam. This book also implies counters to the so-called phenomena of Islamophobia. On the other hand, Moderate Islam contains the same spirits with Rauf’s Moving the Mountain. It offers the spirit of moderation in understanding and practicing Islam. Both the ideas in turn are able to counter Islamophobia in America, especially in post 9/11 America.Keyword: American Muslims, Imam Feisal Abdul Rauf, Moving the Mountain,Islamophobia, Moderate Islam
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Gladney, Dru C. „Islam in China: Accommodation or Separatism?“ China Quarterly 174 (Juni 2003): 451–67. http://dx.doi.org/10.1017/s0009443903000275.
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Many of the challenges China's Muslims confront remain the same as they have for the last 1,400 years of continuous interaction with Chinese society, but some are new as a result of China's transformed and increasingly globalized society, and especially since the watershed events of the 11 September terrorist attacks and the subsequent “war on terrorism.” Muslims in China live as minority communities, but many such communities have survived in rather inhospitable circumstances for over a millennium. This article examines Islam and Muslim minority identity in China, not only because it is where this author has conducted most of his research, but also because with the largest Muslim minority in East Asia, China's Muslims are clearly the most threatened in terms of self-preservation and Islamic identity. I argue that successful Muslim accommodation to minority status in China can be seen to be a measure of the extent to which Muslim groups allow the reconciliation of the dictates of Islamic culture to their host culture. This goes against the opposite view that can be found in the writings of some analysts, that Islam in the region is almost unavoidably rebellious and that Muslims as minorities are inherently problematic to a non-Muslim state. The history of Islam in China suggests that both within each Muslim community, as well as between Muslim nationalities, there are many alternatives to either complete accommodation or separatism.
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Maqsood, Dr Naila. „A Depiction of Indian Muslim Women’s Plight in Culture and Literature Around the Mid-Eighteen Century“. Journal of Law & Social Studies 4, Nr. 1 (31.03.2022): 86–97. http://dx.doi.org/10.52279/jlss.04.01.8697.
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This paper locates the Muslim women’s social conditions particularly in the Indo-Pak Subcontinent which largely arose out of two sources; a) evolution of Islam and development of several schools of jurisprudence; b) Muslim’s contact with the Indian culture. Over several centuries, more particularly from the early 13th century onward (by this time, Muslim Turkish rule had been established in India), and the impact of Bhakti movement both on Hindus and Muslims and spread of teachings of Guru Nanak and Bhagat Kabir, Muslims came to adopt many of the Hindu notions and practices. This was in addition to attitudes that came with them by their conversion to Islam. The first part of the paper deals with the effects of Hindu culture regarding status of women on Muslims. The second part of the paper discusses the plight of Muslim women in literature i.e Punjab folk lore of Heer Ranjha. It tries to convey the thoughts on several social customs, particularly emphasizing the various aspects of women’s life. The third part provides the ethnographic evidence which confirms that women, particularly in rural areas, have faced low status and problem connected with rapes, marriages, dowry, and divorces, etc. With solidification of customs, discrimination against a female endures through centuries. As a result, Muslim women were become socially backward, economically susceptible, and politically marginalized segment of society.
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Tschacher, Torsten. „From Local Practice to Transnational Network — Saints, Shrines and Sufis among Tamil Muslims in Singapore“. Asian Journal of Social Science 34, Nr. 2 (2006): 225–42. http://dx.doi.org/10.1163/156853106777371201.
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AbstractPractices of saint-veneration among Muslims are often perceived as thoroughly localized traditions, which cannot be transplanted to other localities. For this reason, much of the scholarship on the diasporic Muslim communities has assumed that practices of saint-veneration would decline in the Diaspora. Yet, most of this scholarship focused on the relatively young Muslim communities in Western countries. This paper aims to assess this theory by investigating saint-veneration among Tamil Muslims in Singapore, who have been a part of Singaporean Muslim society since the early nineteenth century. It will argue that, contrary to current theories, saint-veneration among Tamil Muslims did not decline among the Singaporean Tamil Diaspora. Rather, Tamil Muslims participated in creating a landscape of shrines in the city by inking their practices with those of other Muslim communities, while at the same time maintaining attachments to saints and shrines back in India.
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Aslan, Ednan. „Die christlichen Religionen im islamischen Religionsunterricht: eine fachdidaktische Herausforderung“. Zeitschrift für Pädagogik und Theologie 66, Nr. 4 (01.12.2014): 329–38. http://dx.doi.org/10.1515/zpt-2014-0405.
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Abstract The growing number of Muslim children in state schools has created a task for Muslims with which they are not familiar from within their own traditions. The crux is to figure out a way how Muslim children can encounter other faiths and lifestyles and develop a fruitful dialogue which will benefit society as a whole. During this encounter Muslims ought to, next to their own religion, accept the religious claim to truth of other religions and justify this acceptance with the fundamentals of their own religion. This situation creates the task for Islamic theology to reflect the status of other religions in their theological history, so that Muslim children may no longer experience a discrepancy between their beliefs and the values of the pluralistic society.
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Kolodnyi, Anatolii M., und Oleksandr N. Sagan. „Expert opinion on "The Charter of Muslims Of Ukraine"“. Ukrainian Religious Studies, Nr. 79 (30.08.2016): 117–18. http://dx.doi.org/10.32420/2016.79.686.
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Having considered the text of the "Charter of Muslims of Ukraine," the Department of Religious Studies firstly notes the positive fact of the emergence of a fundamentally new document that highlights the principles and approaches of the modern vision of the life of Muslim communities of Ukraine in a society with a dominant non-Muslim population. Moreover, unlike the famous "European Islamic Charter", which was adopted in 2008. (and caused a constructive discussion in the Muslim environment that ended with the signing of this document by more than 400 Muslim organizations), the "Charter of Muslims of Ukraine" is a document more concrete and less declarative, since it means the principles of the common life of Muslims, taking into account Ukrainian specifics.
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Assistant Professor, Sadia Khanum, und Tasawar Hussain Assistant Professor. „Indian Muslims’ Socio-Political and Economic Challenges in the Globalised World“. Strategic Studies 42, Nr. 2 (25.01.2023): 87–106. http://dx.doi.org/10.53532/ss.042.02.00235.
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India is a multi-religious and multiethnic society, the rise of Hindutva in the country’s politics has polarised it in an unprecedented way. The state’s inclination towards Hindutva is evident from the plight of Indian Muslims, who constitute one of the largest minority communities anywhere in the world. In today’s globalised world, analysing Muslim minority’s socio-economic conditions is imperative especially in the context of the United Nations Millennium and Sustainable Development Goals. This paper primarily examines the post-globalisation socio-economic and political status of the Muslim minority in India. The study focuses on the changing social and political dynamic of Indian society and repercussions for Muslims under the BJP’s government. The findings bring forward an alarming situation by highlighting that Muslims minority in India is systematically deprived and by implication, lagging behind vis-à-vis other communities in a state that claims to abide by liberal, secular and democratic norms. Economic and political deprivation, communal riots, prevailing illiteracy, poor health and social conditions are the main characteristics of the Muslim community of India.