Academic literature on the topic 'Federation of Arab Islamic International Schools'

The article examines the dynamics of political processes in the Middle East after the beginning of the Arab Spring at its various stages, how the foreign policy changes of recent years in the Middle East reflected important events in the international arena and influenced the Syrian crisis. Using the example of the Syrian Arab Republic (SAR), the author analyzes the relations of the main actors of political processes whose interests were affected by the Arab Spring, as well as the approaches of the Russian Federation to ensuring collective security in the region. Special attention is paid to the complex relations between the Russian Federation, the United States and the Republic of Turkey. The differences in the sphere of regional interests are analyzed. The author also examines the confrontation between the State of Israel and the Islamic Republic of Iran as one of the imbalances that hinder the settlement of the Middle East conflict. A brief analysis of the imbalances that are the driving force in international relations and aggressive actions of the actors, such as military intervention and the struggle for regional influence, are the main subject of the study in this article. The author relies in the analysis mainly on the works of domestic orientalists who gave a tentative assessment of the driving forces of the Arab Spring, paying special attention to the change in the position of the Russian Federation from expectant observation at the beginning of the events under consideration to subsequent active intervention and transition to influencing the situation in the region at the present time.

Arabic in its implications in the world of Islamic religious education, especially in Islamic sciences, has a urgent role. As the language of instruction for various references in the rapidly developing branches of science in the global era, Arabic cannot be excluded, although its existence does not exceed English as the language of international communication. It is to enter the doors of Islamic knowledge that Arabic is an important and to be important role to be learned from various branches of linguistics. Both grammatical and various Arabic language skills. For this reason, in every Madrasah, pesantren, and some schools, Arabic language is required to be included in their curriculum.

AbstractThe United Arab Emirates (UAE) is situated near the Persian Gulf in the North Eastern part of the Arabian Peninsula. Established in 1971 by the late Sheikh Zayed Al Nahyan, the UAE forms a federation of seven Emirates consisting of Abu Dhabi, Dubai, Sharjah, Ajman, Umm Al-Quwain, Ras Al Khaimah (The Emirate of Ras Al Khaimah had officially joined the federation on the 11th of February 1972.), and Fujairah. Because of its diversity and cosmopolitan nature, the country has always been a crossroad and prime location for people and trade. As Islam and Islamic principles have influenced Gulf societies in the very core of its existence, the Islamic way of conduct in trade relations and dispute resolutions are an element of paramount significance. This Article explores the role of Shari’a Law and its impact on the economic development of Muslim and non-Muslim business relations in the UAE and in particular in the Emirate of Dubai. The law and development from an Islamic perspective introduces a new vision on the theories of law and development by addressing the influence of Shari’a Law in economic development. In international trade relations and dispute resolution mechanisms such as formal contract enforcements in the Dubai International Finance Centre (DIFC) and the Dubai International Arbitration Centre (DIAC) the plurality of laws leads to the adoption of Shari’a Law over the Civil and Common Law regimes.

What kind of society does Islamic architecture reflect? What are the basic units and forms of Islamic society associated with Islamic architecture, and what kinds of relationships existed among its individuals? Is Islamic society a ‘uniform society’ or a ‘multi-layered society’? These fundamental questions are at the centre of this study. This paper explores the basic intellectual, social and environmental aspects that have shaped Islamic architecture. It explores these aspects as reflected in the building forms of Muslim societies. Functionalism and interactionism are two major schools of modern sociology. As a social phenomenon, Islamic architecture is examined in the light of these two schools. The urban fabric of the traditional Islamic city as an example of functionalism in architecture is examined with reference to the ruined city of Sāmarrāʾ, in Iraq; and examples of Ottoman architecture are considered as models of interactionism in city planning and architecture. The works of three major figures in contemporary Arab thought, Muḥammad Abed Al-Jabri and ʿAbdullah Al-ʿArawī from Morocco, and Mohammad Al-Anṣārī from Bahrain, are considered in this paper. Their thoughts and views are used as vehicles to test some innate features of Islamic architecture. The influence of language and the desert, two exceptionally important factors that have shaped the culture of Muslim societies and its manifestation in architecture, is also explored. The findings of this paper, although still at a preliminary stage, reiterate the major concepts of the medieval Arab scholar Ibn Khaldūn, in his Muqaddimah, in an architectural context.

Hazem's major international work in theatre was connected to his significant involvement with the International Federation for Theatre Research (IFTR), the most important international organization of theatre scholars. In this organization, Hazem became one of the best-known and most respected younger members. He began regularly attending IFTR in 2005 and the following year he and I, along with Khalid Amine from Morocco, gathered the required fifty signatures from members of the organization to establish an ongoing working group dedicated to research in the theatre of the Arab/Islamic world. The Arabic Theatre Working Group was officially established by the organization in 2007 and Hazem served as co-convener of the group from that time onward. As such he was responsible for much of the organization and energy of the group, which became one of the most active in the organization, producing a variety of books and publications, regularly organizing major panels for the plenary sessions of the annual conventions, and establishing an online journal, Arab Stages, which appears twice a year and offers essays, interviews and translations from the Arab world and the Arab diaspora.

The article raises the most actual question: the problem of the prevention of international terrorism — and the mechanisms of the legal security of the counterterrorist activity. All these are analyzed at the constitutional level. Having this in mind the author undertook the respective analysis and established that a few of them have such legal regulations. Examples are to be found in the Islamic Republic of Afghanistan, the Republic of Iraq and the Arab Republic of Egypt. The attempt is made to explain the reasons of the existence of these legal regulations in the main laws of these countries and to define the efficacy of their application and realization into the practice. On the basis of analysis the author proposed to include the similar legal regulations in the Constitution of the Russian Federation.

Islamic banking is now a widespread notion in both Islamic countries and the West. It denotes a bank form and finances that seek to provide services to clients without interest. Proponents of Islamic banking say that the main objective is the "fish", which is prohibited by Islamic law. This attitude toward interest contributed to the unification of several Islamic schools, with the aim of finding ways for the development of an alternative banking system that would be compatible with the rules of Islamic Laws, and in particular to the rules relating to the prohibition of interest. Since the mid-1970s, the number of Islamic banks is on the rise. Islamic banks are not only based in countries where Islam is the prevalent religion, such as Egypt, Jordan, Sudan, Bahrain, Kuwait, United Arab Emirates, Tunisia, Mauritania and Malaysia, but also in countries such as the UK, Germany and the Philippines where Islam is a minority religion. The International Islamic Bank, the Islamic Development Bank, whose shareholders are members of the Islamic Conference Organization are acting as sponsors for Islamic banking and finance throughout the Islamic world.

Apart from be.ing famous for the language of the Koran, Arabic has an important role in entering the current era of globalization, moreover Arabic is also an international language that we should have mastered. Therefore, Arabic has been widely studied in several schools, especially in Islamic educational institutions or Islamic-based schools. To make it easier for educators to convey Arabic language learning, educators should master the methods used in learning Arabic. In this writing, the author will explain a method for learning Arabic, especially the Maharah Al-Kitabah, to make it easier for educators to achieve learning goals. The method for learning Arabic in Maharah Al-Kitabah which will be discussed in this writing is the insyaiyah method. The purpose of this writing is to make it easier for educators or anyone who reads this article to inform and make it easier to choose Arabic language learning methods. The author uses the library research method, namely a series of activities relating to library data collection methods, by collecting as much data as possible through books, journals, the internet and so on, then criticizing and writing it into this paper when he has found it. accurate data.

Moderation in Islam was defined by Holy Prophet Mohammad (PBUH) as the ‘Way of Islam’. He has emphasized on opening a man’s heart to communal welfare and peace by avoiding scepticism. Moderation reifies faith, rejects extremism, and paves all roads to peaceful conflict resolution. Islamic moderation balances democratic social development in the face of restraints and boundaries to purchase sustainable peace. However, some schools of thought that appeal to Middle East and African Muslims hold forth the extremist ideology that has tarnished Islam globally. They ignore fundamental Islamic principles and archetypal Muslim characteristics thus they completely ignore Islam’s path of moderation. This study compares thoughts on Islamic moderation from the West Asian students (WAS) with the rest of Asian students (AS) studying in Malaysia. Using qualitative and quantitative approaches, we have tried to achieve research objectives and found that WAS understood less of Islamic moderation than did the students from the rest of Asia. The Chi-square statistic was used to critically test the unique results of this study. The overall findings have revealed bigoted and negative WAS opinions towards Islamic moderation as well as towards non-Muslim societies. The Chauvinism appeared to be consequent to Arab permeated cultures and indoctrinations. Such perceptions and ignorance of authentic Islam affects the entire world with deeply negative overtones. Keywords: Social-religion Insight, Islamic Moderation, Chauvinism, Scepticism, Indoctrinations, Fundamental Islamic principles, Archetypal Muslim Characteristics, Communal Welfare, Sustainable Peace

Islam is by far the dominant religious faith in Tajikistan. At the end of the seventh century and the beginning of the eighth century Arab armies led by Qutayba Ibn Muslim conquered the region of Sogdiana, which included the northern part of present-day Tajikistan. The Arab invaders converted the local population to Islam and since then the Muslim faith has become an integral part of the Tajik culture. According to Tajikistan's State Committee on Religious Affairs, 97% of the Tajik population is currently Muslim and is served by 3224 mosques, 19 medresses (Muslim theological schools) and an Islamic university. An estimated 30–40% of the rural population and 5–10% of the urban population regularly follow Muslim practices or attend mosques.

Since 2011, civil wars and state failure have beset the Arab world, underlying the perceived misalignment between national borders and identity in the region. This book is about the separatist movements that aim to remake those borders—the Southern Movement in Yemen, the federalists in eastern Libya, Kurdish nationalists in Syria and Iraq, and the Islamic State (IS). These movements took advantage of state breakdown to seize territory and set up states-within-states. They ran schools, hospitals, and court systems. Their militias provided security to those whom the state had failed. Separatists drew inspiration from the ideals of self-determination that emerged after World War I during the brief “Wilsonian moment.” They built off the historical legacies of prior state-building projects that had failed to gain recognition. New international norms, such as responsibility to protect, offered them hope to correct mistakes of the past. Separatists reached out to the international community for acknowledgement and support. Some served as crucial allies in the campaign against terrorism. Yet the United States and the rest of the international community refused to grant them the recognition they sought. This book shows how understanding the separatist movements’ efforts to break borders in their own terms can help illuminate avenues toward a more stable regional order in the Arab world.

This chapter discusses how returnees from al Mustafa International University, including those from the International Centre for Islamic Studies, its preceding institution, have played a significant role in the development of the Shi'i community in Sunni dominated Indonesia. Pursuing Islamic education at Qom is a post-1979 phenomenon made popular by al Habsyi, an Indonesian scholar of Arab descent, who gained the trust of religious leaders in the Islamic Republic of Iran. Following a detailed account of the educational background of Indonesian students who went to Qom, the chapter illustrates the activities of the graduates in their home towns, such as their creation of the Association of al Mustafa International University Alumni, missionary activities through various Shi'i institutions, and educational activities in religious schools, including the Islamic College Jakarta, a branch of the university.

In the 1990s, Turkmenistan’s government dismantled Soviet educational provision, replacing it with lower quality schooling. The Başkent Foundation schools represent the concerted ef- forts of teachers and sponsors to offer socially conscious education grounded in science and math with an international focus. This case study of the Başkent Foundation schools in Turkmenistan establishes the vitality of Gülen schools outside of the Turkish Republic and their key role in offering Central Asian families an important choice in secular, general education. The paper discusses the appeal of the schools’ curriculum to parents and students, and records a decade-long success both in educating students and in laying the foundations of civil society: in Turkmenistan the Gülen movement offers the only general education outside of state provision and control. This is particularly significant as most scholars deny that there is any semblance of civil society in Turkmenistan. Notes: The author has been conducting interviews and recording the influence of Başkent schools in Turkmenistan since working as Instructor at the International Turkmen-Turk University in 1997. In May 2007 she visited the schools in the capital Ashgabat, and the northern province of Daşoguz, to explore further the contribution Gülen schools are making. The recent death of Turkmenistan’s president will most likely result in major reforms in education. Documentation of how a shift at the centre of state power affects provincial Gülen schools will enrich this conference’s broader discussion of the movement’s social impact. The history of Gülen-inspired schools in Central Asia reveals as much about the Gülen movement as it does about transition in the Muslim world. While acknowledging that transition in the 21st century includes new political and global considerations, it must be viewed in a historical context that illustrates how change, renewal and questioning are longstanding in- herent to Islamic tradition. In the former Soviet Union, the Gülen movement contributed to the Muslim people’s transi- tion out of the communist experience. Since USSR fell in 1991, participants in Fethullah Gülen’s spiritual movement have contributed to its mission by successfully building schools, offering English language courses for adults, and consciously supporting nascent civil so- ciety throughout Eurasia. Not only in Turkic speaking regions, but also as far as Mongolia and Southeast Asia, the so-called “Turkish schools” have succeeded in creating sustainable systems of private schools that offer quality education to ethnically and religiously diverse populations. The model is applicable on the whole; Gülen’s movement has played a vital role in offering Eurasia’s youth an alternative to state-sponsored schooling. Recognition of the broad accomplishments of Gülen schools in Eurasia raises questions about how these schools function on a daily basis and how they have remained successful. What kind of world are they preparing students for? How do the schools differ from traditional Muslim schools (maktabs or madrasas)? Do they offer an alternative to Arab methods of learning? Success in Turkmenistan is especially notable due to the dramatic politicization of education under nationalistic socio-cultural programmes in that Central Asian country. Since the establishment of the first boarding school, named after Turkish Prime Minister Turgut Ozal, in 1991 the Gülen schools have prospered despite Turkmenistan’s extreme political conditions and severely weakened social systems. How did this network of foreign schools, connected to a faith-based movement, manage to flourish under Turkmenistan’s capricious dictator- ship? In essence, Gülen-inspired schools have been consistently successful in Turkmenistan because a secular curriculum partnered with a strong moral framework appeals to parents and students without threatening the state. This hypothesis encourages further consideration of the cemaat’s ethos and Gülen’s philosophies such as the imperative of activism (aksiyon), the compatibility of Islam and modernity, and the high value Islamic traditions assign to education. Focusing on this particular set of “Turkish schools” in Turkmenistan provides details and data from which we can consider broader complexities of the movement as a whole. In particular, the study illustrates that current transitions in the Muslim world have long, complex histories that extend beyond today’s immediate questions about Islam, modernity, or extremism.