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Relevant bibliographies by topics / Muslim society

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Academic literature on the topic 'Muslim society'

Author: Grafiati

Published: 4 June 2021

Last updated: 31 January 2023

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Journal articles on the topic "Muslim society"

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Podungge, Rulyjanto. "Hubungan Muslim dan non-Muslim dalam Kerangka Inklusivisme." TEOSOFI: Jurnal Tasawuf dan Pemikiran Islam 8, no. 2 (December 1, 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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Martens, Silvia. "Muslim Charity in a Non-Muslim Society—the Case of Switzerland." Journal of Muslims in Europe 3, no. 1 (April 16, 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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El-Seoudi, Abdel Wadoud Moustaf. "Rights of non-Muslims in the Muslim Society." Social Sciences 7, no. 6 (June 1, 2012): 791–96. http://dx.doi.org/10.3923/sscience.2012.791.796.

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Dahlan, Hadi Akbar. "A Plausible Future for High Scientific Literacy in Muslim Societies." UMRAN - International Journal of Islamic and Civilizational Studies 9, no. 1 (February 28, 2022): 67–77. http://dx.doi.org/10.11113/umran2022.9n1.511.

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Muslim society had contributed to the development of sciences from the golden age of Islam and throughout the middle ages. However, Muslim society contribution to Scientific knowledge declines after the 16th century. Many scholars had discussed the factors of why Muslim contribution toward science declined, but discussion on how Muslim society could regain the "scientific glory" were very few. This paper intends to describe plausible future of Muslim society returning to high scientific literacy in that context. The plausibility future in this term refers to a possible future if a certain possible “occurable” scenarios are met in present-day Muslim society. The possible “occurable” present-day scenarios are based on historical factors of declining Muslim scientific contribution. Plausible challenges to the plausible future are also discussed in this paper. Plausible challenges in this context are plausible causes that cause the decline of the Muslim scientist in the past but in a future setting. In conclusion, this paper discussed the plausible way for Muslims to become a scientific society as well as becoming an example of how plausibility can be utilized in constructing a future scenario planning.

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Elius, Mohammad, Issa Khan, Mohd Roslan Mohd Nor, Abdul Muneem, Fadillah Mansor, and Mohd Yakub @ Zulkifli Bin Mohd Yusoff. "Muslim Treatment of Other Religions in Medieval Bengal." SAGE Open 10, no. 4 (October 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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Ahmed, Akbar S. "Islam and Society in Southeast Asia." American Journal of Islam and Society 6, no. 2 (December 1, 1989): 340–44. http://dx.doi.org/10.35632/ajis.v6i2.2683.

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Knowing One Another: Shaping an Islamic AnthropologyMerryl Wyn Davies, London and New York:Mansell Publishing Limited, 1988, 189 pp.Books by Muslim scholars which raise theoretical issues in society andpolitics also raise hopes of a welcome trend because they are so rare. Inthe books under review we hear authentic Muslim voices. The authors makean interesting counter-poise, Muslims in the West and Muslims in SoutheastAsia. A self-conscious, anti-West, combative posture is struck; although inthe case of Davies, a British Muslim, this may simply mean the zeal of aconvert. Both books suggest the breaking of new ground, indeed Davies promisesto “shape” the discipline of anthropology.Islam and Society in Southeast Asia attempts to fill an important gapin the study of Islam in an area which contains the world‘s most populouscountry-Indonesia. The 13 chapters have been contributed by distinguishedprofessors, mostly indigenous; and some are very distinguished, indeed, likeProfessor Kamal Hassan of Malaysia and Abdurrahman Wahid of Indonesia.The subjects, too, are topical and compelling: the modernization of womenand the problems of the Nahdhatul Ulama in Indonesia.We are told why the Muslim masses reject Westernization: “Thus, thelife-styles of Muslim elites, socialism, capitalism and Western civilizationare all interrelated. Of the three factors, it is perhaps the lik-styles of theelites that has had the greatest impact upon the Muslim mind. It provides“tangible proof“ to the masses of the “evil” of Western civilization and foreignideologies ... It is expressed at the level of the houses the elites own, thecars they drive, the clothes they wear, the food they eat, the parties theyattend. Whether it is true or not, tales about these elites are almost alwaysinter-woven with lurid lore about their decadent habits with the emphasisupon their sexual misdemeanors. That is why, if Islamic groups opposedto existing regimes ever succeed in mobilizing the people on behalf of theirpuritanical concept of Islam it would have been partly because of their condemnationof the alleged moral decadence, the materialistic life-style of theelites-since it is an issue that has so much potential mass appeal” (“IslamicResurgence: Global View” by Chandra Muzaffar, p. 15).The elements of Islamic revivalism as seen from Southeast Asia are summarizedthus: “Islamic resurgence has been inspired by the following factors:(a) disillusionment with Western civilization as a whole among a new Muslimgeneration (b) the failings of social systems based on capitalism or socialism(c) the life-style of secular elites in Muslim states (d) the desire for poweramong a segment of an expanding middle class that cannot be accommodatedpolitically (e) the search for psychological security among new urban migrants(f) the city environment (g) the economic strength of certain Muslim statesas a result of their new oil wealth; and (h) a sense of confidence about thefuture in the wake of the 1973 Egyptian victory, the 1979 Iranian revolutionand the dawn of the fifteenth century in the Muslim calendar” (ibid, p. 21-22).The role of the &ma is highlighted in Islamic revivalism and the checkingof Westernization in the concluding chapter: “The continuity of religioustraditions and their fortification against Western onslaught was largely thework of ‘ulama and other orthodox functionaries who ran Muslim educationalinstitutions- maktabs and mudmsahs (Muslim educational institute ...

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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, no. 1-2 (June 12, 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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Bangura, Ahmed Sheikh. "Islamic Society in Practice." American Journal of Islam and Society 13, no. 3 (October 1, 1996): 409–10. http://dx.doi.org/10.35632/ajis.v13i3.2303.

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Islamic Society in Practice is written in a new tradition of Westernscholarship on Islam that seeks to represent an alternative view to that ofOrientalism. The author sets out to analyze Islam as lived and practiced ineveryday life, and brings out the human dimension of a region and a religioustradition that largely have been stereotyped in the West. Withoutadvocating conversion or the blurring of differences, she argues thatapproaching Islamic and Arab cultures on their own terms and recognizingtheir strengths and weaknesses will produce the crosscultural understandingnecessary for world peace in the twenty-first century.The book, the result of more than two decades of research and over fiveyears of residence in Khartoum, Cairo, and Tunis, covers a wide range ofsubjects. Among these are the five pillars of Islam, Islamic values andsocial practice, family and gender relations, the ongoing debate on thereform of family law, Islamic identities in a changing world, and the sociopoliticaldimensions of contemporary Islamic movements.The author's study of Islam and her residence among and closeinteraction with Muslims accorded her considerable access to Islamicculture and enabled her to debunk tenured stereotypes. She gives a veryintimate picture of the ethos of Muslim societies and pays special attentionto the structure of the extended Muslim family and the status ofwomen in Islamic societies. In a bid to explode the myth of theoppressed Muslim woman, she goes beyond facile observations to lookat the deeper social and ethical logic that informs apparent genderbaseddiscrepancies in Islamic laws and practices. She also documentsfacts about the strides that Muslim women have been making that nevermake it to the headlines: For instance, many major universities in theMiddle East, such as Cairo University, have about 50 percent femalestudents, and until recently, there was a greater proportion of femalemedical doctors and engineers in Arab Muslim societies than in theWest ...

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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, no. 2 (May 8, 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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Shabley, P. S. "Library named after Isma‘il Gasprinsky in Semipalatinsk at the beginning of the 20<sup>th </sup> century." Minbar. Islamic Studies 15, no. 3 (October 5, 2022): 532–48. http://dx.doi.org/10.31162/2618-9569-2022-15-3-532-548.

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In the 19th – early 20th centuries Semipalatinsk became a major Muslim center of the Russian Empire. The city had 11 mosques and several Muslim educational institutions – maktabs and madrasahs. In 1900, the Muslims created a charitable society and at around 1904–1905, they opened a library at the Muslim charitable society. This event brought significant changes to the cultural life of the city. The library was attended not only by men, but also by women, as well as students of the Women’s Muslim School. After the death of Isma‘il Gasprinsky in 1914, it was decided to give his name to the Semipalatinsk Muslim Library. The history of this library, and the context in which it existed, allow us to discuss such issues as the peculiarities of relations between different social groups of Muslims, the policy of the Russian Empire to progressive tendencies in the life of Muslim societies, the specifics of the formation and distribution of charitable funds, and more.

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Dissertations / Theses on the topic "Muslim society"

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Mitchell, Richard P. "The society of the Muslim brothers /." New York : Oxford university press, 1993. http://catalogue.bnf.fr/ark:/12148/cb38982894j.

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Fleming, Elizabeth Ann. "Exploring the influence of culture on diabetes self-management : perspectives of Gujarati Muslim men." Thesis, University of Central Lancashire, 2005. http://clok.uclan.ac.uk/21828/.

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In this qualitative study I sought to explore the influence that culture has on diabetes (type 2) self-management for Gujarati Muslim men. In particular, I aimed to develop a theoretical understanding of this influence. I used an interpretive approach, which involved combining ethnographic and phenomenological methodologies. Interview and participant observation methods were used to capture data about the lived experiences of diabetes self-management, for a small number of Gujarati Muslim men. These accounts, along with further narrative data from significant others, were thematically analysed over several cycles. The cyclical nature of analysis enabled me to gain deeper and more meaningful insights into the influence that culture has on diabetes self-management. Also central to the research process and analysis, has been my journey and reflexive experiences as a researcher. The study has taught me much about myself, and I have changed and evolved as a response. Therefore the representations presented in this work are inseparable from me and my life, and I have endeavoured to reveal this within the thesis. The study was informed by a contemporary perspective on culture, in which culture is part of the self. A person's culture is in a constant state of flux, as the self continually recreates and negotiates the meaning of culture within the context of the present lived experience. Similarly, and in contrast to current health care policy, which frequently perceives self-management as a set of interjected behaviours, self-management was perceived as the ways in which the man chooses to incorporate his diabetes into the totality of his life. The synthesis of the literature with the findings, demonstrates that culture does not influence diabetes self-management in a rigid and prescriptive way, but instead culture and self-management are interwoven through the self. Since self-management is negotiated by the self and culture is part of the self, it is the self which connects and interweaves the two. The influence of cultural beliefs on diabetes self-management is negotiated by the self within a complex context of interacting factors. This complex context includes other aspects which are equally as important as culture in shaping self-management, such as material, structural and practical factors. Because culture exists within a shifting and fluid context, its influence on self-management is subject to change, negotiation and re-creation. The perspective I have fostered in this thesis, is a considerable move away from the essentialist perspective of culture, taken in much current health care policy and research. I present a challenge to the dominant perspective in which culture is often oversimplified and consequently blamed for deviant or noncompliant self-management behaviours. The subjective perspective of culture that I have adopted in this thesis, enables the realisation that culture influences self-management in neither homogenous nor deterministic ways.

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Zaidi, Arshia Urooj. "Perceptions of arranged marriages by young Pakistani Muslim women living in a western society." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape10/PQDD_0016/MQ52683.pdf.

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El-Sayed, Abdallah H. "The Mosque and Friday oration in Lebanese Muslim society : a theoretical and empirical study." Thesis, Keele University, 1993. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.387304.

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Awass, Omer. "FATWA: THE EVOLUTION OF AN ISLAMIC LEGAL PRACTICE AND ITS INFLUENCE ON MUSLIM SOCIETY." Diss., Temple University Libraries, 2014. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/259501.

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Religion
Ph.D.
My dissertation examines the transformation of Islamic legal discourse and the impact of that discourse on Muslim society. More particularly, it analyzes fatwas (religious legal edicts) over the course of Muslim history so as to determine how this legal mechanism was instrumental in the making and remaking of Islamic law and society. Historically speaking, substantive aspects of Islamic law developed out of the material of fatwas. In the very early stages of Islamic history there were no codified laws to guide people in their religious and social concerns, but the manner in which Muslims received guidance with regards to their religious practice was that they posed their concerns to early proto-jurists in the form of religio-legal questions, which these jurists addressed in the form of fatwas. Out of the critical mass of these fatwas, Islamic legal manuals began to be compiled and a definitive corpus of Islamic law came into being. Essentially, my investigation looks at the development and continuing evolution of Islamic law through lens of a particular legal practice: issuance of fatwas. By examining fatwas in different periods of Islamic history from the beginning until today, I chart the transformations that take place in Islamic legal tradition(s) as a result of the encounter with changing socio-historical conditions. More particularly, my analysis draws attention to the way in which legal practices amongst jurists created discursive shifts to established norms within Islamic legal discourse on how these discursive shifts contributed to the evolution of Islamic law. Moreover, by analyzing fatwas issued from Muslim jurists from various regions and periods, I identify how fatwas were essential catalysts for historical change, which gives us a better appreciation of the interrelationship between law and society. This historical foundation provides a basis for a diachronic assessment of the transformations that take place in Islamic legal tradition as a result of the encounter with colonialism. In latter part of my investigation, I examine how the practice and rationalization of fatwa has changed due to the ramifications of colonialism on the Muslim world. In this era, the established practices and doctrines of Islamic law were critiqued through the lens of modern Western ideas. This spawned modern Muslim movements that sought to reform Islamic law and redefine its relationship to the state and society. After historically establishing the ideas which were advocated by reformers, my goal is to assess whether those calls for reform have actually affected the practice Islamic law at the substantive and procedural levels. I do this by subjecting fatwas issued in the postcolonial period to critical analysis, so as to determine whether the procedures or rationale of fatwas have changed in a fundamental way. The larger themes that I address in my latter analysis is whether this modern trend amongst some Muslim thinkers and jurists towards contextually oriented legal concepts represents a lasting shift away from the traditional textually oriented legal methodology to produce a new type of discourse that is revolutionizing Islamic law or is it a passing phenomenon that will not make a lasting impact on how Islamic law is derived in the future. Fatwas are the key starting points in addressing these question because they represent the most elemental dimensions of Islamic law and the new legal developments within it. So, they offer vistas on how Muslim religious and legal practice will undergo a transformation in the future.
Temple University--Theses

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Idris, Nor Azizan. "Malay-Muslim ethnicity and civil society groups : Linkages and their impact on malaysia's International relations." Thesis, Aberystwyth University, 1997. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.497034.

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Gamieldien, Maheerah. "Lowering the gaze: Representations of Muslim women in South African society in the 1990's." University of the Western Cape, 2004. http://hdl.handle.net/11394/6502.

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Magister Artium - MA
Muslim women’s lack of access to mosque space has left them with few opportunities to direct or influence the interpretation of the theological texts. The mosque is an almost strictly gendered space that is seen as a key platform from which Muslims are exhorted to fulfill existing obligations and where new practices emerge as part of the creation of tradition in the Muslim community. I would further like to argue that it is the acts and interventions of the women who have claimed Islam and its belief system in its entirety as their own and then shaped this to fit their lives that will enable Muslims to rethink existing attitudes to women in Muslim communities.

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Khan, Tabassum. "Emerging Muslim Identity in India’s Globalized and Mediated Society: An Ethnographic Investigation of the Halting Modernities of the Muslim Youth of Jamia Enclave, New Delhi." Ohio University / OhioLINK, 2009. http://rave.ohiolink.edu/etdc/view?acc_num=ohiou1239996089.

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Khan, Tabassum. "Emerging Muslim identity in India's globalized and mediated society an ethnographic investigation of the halting modernities of the Muslim youth of Jamia Enclave, New Delhi /." Ohio : Ohio University, 2009. http://www.ohiolink.edu/etd/view.cgi?ohiou1239996089.

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Balogun, Adeyemi [Verfasser], and Eva [Akademischer Betreuer] Spies. "Being a "Good Muslim": The Muslim Students' Society of Nigeria (MSSN), Islamic Reform and Religious Change in Yorubaland, 1954 - 2014 / Adeyemi Balogun ; Betreuer: Eva Spies." Bayreuth : Universität Bayreuth, 2020. http://d-nb.info/1210027356/34.

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Books on the topic "Muslim society"

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Malaysia, International Islamic University, ed. Media & Muslim society. Kuala Lumpur: International Islamic University Malaysia, 2006.

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Wilson-Jones, Linda S. Music in Muslim society. Birmingham: University of Birmingham, 1990.

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Mondal, S. R. Dynamics of Muslim society. New Delhi, India: Inter-India Publications, 1994.

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Javed, Arifa Kulsoom. Muslim society in transition. New Delhi, India: Commonwealth Publishers, 1990.

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Kabbani, Rana. Women in Muslim society. Cork: University College Cork, Department of Sociology, 1992.

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Iqbal and modern Muslim society. 2nd ed. Islamabad: National Institute of Historical and Cultural Research, Centre of Excellence, Quaid-i-Azam Univ., 2005.

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Yousif, Ahmad F. Muslim revivalism in contemporary society. Ottawa, ON: Legas, 2012.

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Faruqi, Lois Ibsen Al. Women, Muslim society, and Islam. Indianapolis, IN: American Trust Pub., 1988.

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Afzal-ur-Rahman. Role of Muslim women in society. London: Seerah Foundation, 1986.

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Rahman, Afzular. Role of Muslim woman in society. London: Seerah Foundation, 1986.

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Book chapters on the topic "Muslim society"

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Pribadi, Yanwar. "Muslim politics." In Islam, State and Society in Indonesia, 48–69. New York : Routledge, 2018. | Series: Routledge contemporary Southeast Asia series: Routledge, 2018. http://dx.doi.org/10.4324/9781315473697-3.

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Gil‘adi, Avner. "Infanticide in Medieval Muslim Society." In Children of Islam, 101–15. London: Palgrave Macmillan UK, 1992. http://dx.doi.org/10.1057/9780230378476_8.

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Vatikiotis, P. J. "The Society of Muslim Brethren." In Nasser and His Generation, 85–97. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003325079-6.

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Spierings, Niels. "Society and Policymaking." In Women’s Employment in Muslim Countries, 243–53. London: Palgrave Macmillan UK, 2015. http://dx.doi.org/10.1057/9781137466778_13.

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Joly, Danièle, and Khursheed Wadia. "Majority Society and Women’s Capacity of Action." In Muslim Women and Power, 197–229. London: Palgrave Macmillan UK, 2017. http://dx.doi.org/10.1057/978-1-137-48062-0_7.

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

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Hairi Yazdi, Mehdi. "Islamic Society and Democratic Societies." In A Philosophical Treatise on Muslim Politics, 139–52. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-030-96658-4_26.

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Hardy, P. "Traditional Muslim Views of the Nature of Politics." In Politics and Society in India, 24–38. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003244042-2.

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Hafez, Farid. "Muslim Civil Society Under Attack: The European Foundation for Democracy’s Role in Defaming and Delegitimizing Muslim Civil Society." In Islamophobia and Radicalization, 117–37. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-95237-6_7.

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Karim, Karim H. "Muslim Civil Society in Eastern and Western Contexts." In Engaging the Other, 89–109. New York: Palgrave Macmillan US, 2014. http://dx.doi.org/10.1057/9781137403698_5.

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Conference papers on the topic "Muslim society"

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Weller, Paul. "ROBUSTNESS AND CIVILITY: THEMES FROM FETHULLAH GÜLEN AS RESOURCE AND CHALLENGE FOR GOVERNMENT, MUSLIMS AND CIVIL SOCIETY IN THE UNITED KINGDOM." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/cdcf7302.

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The 7/7 (2005) attack on London Transport by Muslims brought up in the UK shocked the Government, many Muslims, and the wider civil society. Subsequently, the UK’s ‘multi- culturalist’ policy consensus has been subject to intensive questioning. Politicians and some parts of civil society have challenged a perceived ‘separatism’ among Muslims; emphasised a need for shared values and social cohesion; and advocated the promotion of ‘moderate Islam’ and ‘moderate Muslims’. This paper argues that, in legitimising simplistic distinctions between ‘good’ (understood as ‘liberal’ or ‘modernist’) and ‘bad’ or ‘suspect’ (understood as ‘traditionalist’, ‘radical’ or ‘fundamentalist’) Muslims and forms of Islam, there is a risk of eliding the condemnation of terrorist crimes conducted on religious grounds into the criminalisation, or at least social marginalisation, of religious conservatism and/or radicalism. This approach, it is argued, is more likely to undermine the development of inclusive approaches to the common good and that what is needed instead are authentically Islamic approaches that can offer both a resource and a challenge to Government, Muslims and the wider civil society. Finally, it is argued that such resource and challenge can be found in themes from Fethullah Gülen’s teaching. Gülen, on Islamic grounds, condemns terrorism in the name of religion. Further, being rooted in a confident Ottoman Muslim civilisational heritage and having during the period of the Turkish Republic engaged with both ideological ‘secularism’ and political ‘Islamism’, he also offers a critique of the political instrumentalisation of Islam while ar- guing for an active Muslim engagement with the wider (religious and secular) society based on a distinctive Islamic vision characterised by a robustness and civility that could make a positive contribution in the present UK context.

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Tsarikaeva, Oksana Khetagovna. "Muslim Integration Issues In British Society." In International Scientific Congress «KNOWLEDGE, MAN AND CIVILIZATION». European Publisher, 2021. http://dx.doi.org/10.15405/epsbs.2021.05.212.

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Rivai Ardian Bakhtiar, Ardian. "Multicultural a Diversity: Experience from Muslim Society in Kaohsiung Taiwan." In International Conference on Diversity and Disability Inclusion in Muslim Societies (ICDDIMS 2017). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/icddims-17.2018.2.

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Krause, Wanda. "CIVILITY IN ISLAMIC ACTIVISM: TOWARDS A BETTER UNDERSTANDING OF SHARED VALUES FOR CIVIL SOCIETY DEVELOPMENT." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/yxvu5562.

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Fethullah Gülen’s works and movement have aimed to mend the tensions and fissures, spe- cifically along racial and ideological lines on both practical and theoretical levels that are emerging in this rapidly globalising world. Within a civil society theoretical framework, this paper addresses the knowledge developed on Islamically inspired forms of activism, before proceeding to an examination of key civil society actors with focus on the Gülen movement. Islam-based forms of organisation are conventionally presented as deficient in ‘civility’ or even antithetical to civil principles. The danger is that they are then simply excluded from normative definitions of civil society and their positive role in it diminished. In this respect, this paper argues for expanding the concepts through which we view and come to judge civil- ity and citizenship. The role of shared values in building civil society is facilitated by expand- ing the concepts through which we measure and exclude crucial components. Recognising the value systems behind Islamic forms of organisation helps develop better tools for deci- phering the shared values among various parts of civil society. Focusing on the Gülen movement, through an investigation of its beliefs, values and prac- tices, the paper illustrates not only its contribution in terms of expanding civil societies in- ternationally, but also how – according to the criteria used for measuring its effect – it is positioned as a leading example of dealing with contemporary challenges. It is hoped that this work will contribute to laying the epistemological groundwork for those struggling against Islamophobia and striving to expose the values shared among all actors in a healthy and vibrant civil society.

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Kalyoncu, Mehmet. "BUILDING CIVIL SOCIETY IN ETHNO-RELIGIOUSLY FRACTURED COMMUNITIES: “THE CASE OF THE GÜLEN MOVEMENT IN TURKEY AND ABROAD”." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/oixq2070.

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Civil society is generally associated with the presence of voluntary, non-governmental civic and social organisations, which are run by informed citizens and assume responsibility for monitoring state bodies and operations and mobilising available resources to maintain order and efficiency in the functioning of both state and society. Early civil society theorists argued the relevance of such voluntary associations to achieving a stable and functioning democracy. But what if the local conditions prevent the formation of such associations – if the social landscape is characterised by communal conflicts stemming from deeply entrenched ethno- religious differences? The reality of such conditions makes it imperative that strategies are re-formulated in ethno-religiously fractured societies, where what divides different segments of the population is more than what unites them. This paper argues that it is possible to develop such strategies. The argument is based on field research in Mardin on the activities of the faith-based Gülen movement. This group has succeeded in forging policies and programmes that bring different ethno-religious communities together as a necessary first step towards civil society: common problems facing the different ethno-religious communities are identified, then solid services to address those problems are provided, requiring collaborative effort by the different ethno-religious communities. In this way the social potential of those communities is mobilised and channelled to achieve shared goals which enrich the society as a whole.

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Suwito, Suwito, Yusuf Rahman, and Izza Rohman. "Muslim Education and Interfaith Understanding: The Case of the Muslim College in the United Kingdom." In International Conference on Education in Muslim Society (ICEMS 2017). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/icems-17.2018.57.

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Widinarsih, Dini. "Disability Inclusion and Disability Awareness in Muslim Society: An Experience of Indonesians Muslim with Disability in Performing Worship." In International Conference on Diversity and Disability Inclusion in Muslim Societies (ICDDIMS 2017). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/icddims-17.2018.20.

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Hettiarachchi, Shanthikumar. "TURKISH MUSLIMS AND ISLAMIC TURKEY: PERSPECTIVES FOR A NEW EUROPEAN ISLAMIC IDENTITY?" In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/qdnp5362.

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The paper discusses the potential of Fethullah Gülen’s thinking on the revival of core socio- ethical tenets of Islam to influence an emerging European Islamic identity. The long absence of any substantial Muslim population from the religious landscape of western Europe in the modern period began to end with the post-War immigration of Muslims from South Asia to the UK and other parts of Europe. But Muslims from other parts of the Islamic world have also established communities in Europe with their own, different expressions of Islam. The presence of Muslims represents a religio-cultural counterpoint to the projected ‘post-Chris- tian society of Europe’, since they are now permanently settled within that society. The encounter of ‘Turkish Islam’ (Anatolian & other) and the majority ‘South Asian Islam’ (with its diverse strands, Barelvi, Deobandi and others) in western Europe hints at the build- ing of a new ‘European Islamic’ identity. Arguably, this twenty-first century ‘European Islam’ might be a synthesis of the ‘Turkish’ and the ‘South Asian’ expressions of Islam. Any dishar- mony, on the other hand, might kindle yet another rivalry in the heart of Europe. This paper considers whether Gülen’s thought on community education based on the fundamentals of Islam could help build a positive and fresh expression of Islam that may reform the prevailing image of it as a cultural tradition that resorts to violence in order to redress grievances.

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Delta, Ria, and Erina Pane. "The Implementation of Islamic Qanun Law in the Modern Aceh Society." In 1st Raden Intan International Conference on Muslim Societies and Social Sciences (RIICMuSSS 2019). Paris, France: Atlantis Press, 2020. http://dx.doi.org/10.2991/assehr.k.201113.037.

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Lacey, Jonathan. "REFLECTING ON THE GÜLEN MOVEMENT’S INTERFAITH DIALOGUE WORK THROUGH THE ACTIVITIES OF NITECA, A GÜLEN-INSPIRED SOCIETY BASED IN NORTHERN IRELAND." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/tnji8887.

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Until the peace agreement of 1998 the Catholics and Protestants of Northern Ireland were pe- dantically focused on what separates these two identities. Following the end of the decades- long ‘civil war’, reconciliation has led to increased migration to the region, which now hosts more than 20,000 people from ethnic minority backgrounds. This means that there are now more than just two identity communities in Northern Ireland. This paper focuses on an unlikely actor in this peace-building endeavour, a Turkic religio- cultural organisation, the Northern Ireland–Tolerance, Educational and Cultural Association (NI-TECA), inspired by the Turkish Islamic scholar Fethullah Gülen. The paper relies on ethnographic work and qualitative interviews conducted with members of NI–TECA, and draws on the writings of Fethullah Gülen and others to explain the organisation’s principles and policies as implemented by NI–TECA. The paper also reflects on the global influence of Fethullah Gülen’s ideas, of which the existence and work of NI–TECA is an illustration.

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Reports on the topic "Muslim society"

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Maqsood, Elham Nour, and Hsiou-Lien Chen. The Hijab and Muslim women's Well-being in a Western Society. Ames: Iowa State University, Digital Repository, 2017. http://dx.doi.org/10.31274/itaa_proceedings-180814-425.

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Maqsood, Elham Nour, Brigitte Gaal Cluver, and Hsiou-Lien Chen. The Modification of Muslim Women's Hijab to Meet Modern Life Styles in a Western Society. Ames: Iowa State University, Digital Repository, November 2016. http://dx.doi.org/10.31274/itaa_proceedings-180814-1424.

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Yilmaz, Ihsan. Erdogan’s Political Journey: From Victimised Muslim Democrat to Authoritarian, Islamist Populist. European Center for Populism Studies (ECPS), February 2021. http://dx.doi.org/10.55271/lp0007.

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With “the people” on his side, Recep Tayyip Erdogan has changed the very fabric of Turkish society. Turkey has been changing from an oppressive Kemalist state to an aggressive autocratic and vindictive Islamist state. All opposition is securitised and deemed “the enemy,” state institutions spread Erdoganism’s populist narratives, and democratic checks and balances have been successfully dismantled.

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

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It is readily apparent to everyone that there are multiple and serious concerns that face Muslim societies today. Terrorism, civil strife, poverty, illiteracy, factionalism, gender injustices and poor healthcare are just a few of the challenges to governance across the Muslim world. These are core issues for governance and public administration in any form of government. However, before we can engage with good governance within the context of Islam, we need to be clear what mean by good governance itself. A simple definition of good governance is that of an institutionalised competency of administration and institution leading to efficient resource allocation and management[1]. Another way of looking at it is as a system which is defined by the existence of efficient and accountable institutions[2]. Civil society now tends to look at good governance by way of impact measurement and how a certain set of processes result in a set of measurable and desirable outcomes.

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Hessini, Leila. Living on a Fault Line: Political Violence Against Women in Algeria. Population Council, 1996. http://dx.doi.org/10.31899/pgy1996.1005.

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This study raises three questions to better comprehend the crisis women face in Algeria today: how are the state and the opposition groups addressing and defining women’s contemporary status, what is the link between women’s status and violence against them, and what are the tactics both of resistance and accommodation that Algerian women are using to survive in such a context? Throughout this study, the term “Islamic Fundamentalists” refers to movements and people in Algeria who use the “recovery” of early principles of the Ideal Muslim Community to develop their idea of a future Islamic “social order,” with the ultimate desire of achieving political power, often using violent means. This study discusses the general characteristic of these movements and the surge of political Islam in post-independence Algeria. This study investigates how violence—or the threat thereof—has become acceptable as a legitimate instrument to control women and force them to conform to a vision of an “Ideal Islamic Society.” As this report states, this type of violence, unlike state violence, is exclusively perpetuated by members of militant Islamist movements.

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Taela, Kátia, Taela, Kátia, Euclides Gonçalves, Catija Maivasse, and Anésio Manhiça. Shaping Social Change with Music in Maputo, Mozambique. Institute of Development Studies (IDS), February 2021. http://dx.doi.org/10.19088/ids.2021.020.

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In Mozambique, development programmes have traditionally drawn on music as a means to promote social transformation by educating citizens on key social development issues. Shifting the focus from music as a teaching medium to music as a rich source of information can provide vital insights into public opinion and political ideas, and significantly impact the development of citizen engagement projects. Maximum gains for development and civil society agencies can be achieved by mainstreaming gender into mutual learning activities between singers, audiences, and academics.

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Pickard, Justin, Shilpi Srivastava, Mihir R. Bhatt, and Lyla Mehta. SSHAP In-Focus: COVID-19, Uncertainty, Vulnerability and Recovery in India. Institute of Development Studies (IDS), November 2020. http://dx.doi.org/10.19088/sshap.2021.011.

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This paper addresses COVID-19 in India, looking at how the interplay of inequality, vulnerability, and the pandemic has compounded uncertainties for poor and marginalised groups, leading to insecurity, stigma and a severe loss of livelihoods. A strict government lockdown destroyed the incomes of farmers and urban informal workers and triggered an exodus of migrant workers from Indian cities, a mass movement which placed additional pressures on the country's rural communities. Elsewhere in the country, lockdown restrictions and pandemic response have coincided with heatwaves, floods and cyclones, impeding disaster response and relief. At the same time, the pandemic has been politicised to target minority groups (such as Muslims, Dalits), suppress dissent, and undermine constitutional values. The paper focuses on how COVID-19 has intersected with and multiplied existing uncertainties faced by different vulnerable groups and communities in India who have remained largely invisible in India's development story. With the biggest challenge for government now being to mitigate the further fall of millions of people into extreme poverty, the brief also reflects on pathways for recovery and transformation, including opportunities for rural revival, inclusive welfare, and community response. This brief is based on a review of existing published and grey literature, and 23 interviews with experts and practitioners from 12 states in India, including representation from domestic and international NGOs, and local civil society organisations. It was developed for the Social Science in Humanitarian Action Platform (SSHAP) by Justin Pickard, Shilpi Srivastava, Lyla Mehta (IDS), and Mihir R. Bhatt. Some of the cases draw on ongoing research of the TAPESTRY project, which explores bottom-up transformations in marginal environments across India and Bangladesh.

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Brophy, Kenny, and Alison Sheridan, eds. Neolithic Scotland: ScARF Panel Report. Society of Antiquaries of Scotland, June 2012. http://dx.doi.org/10.9750/scarf.06.2012.196.

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The main recommendations of the Panel report can be summarised as follows: The Overall Picture: more needs to be understood about the process of acculturation of indigenous communities; about the Atlantic, Breton strand of Neolithisation; about the ‘how and why’ of the spread of Grooved Ware use and its associated practices and traditions; and about reactions to Continental Beaker novelties which appeared from the 25th century. The Detailed Picture: Our understanding of developments in different parts of Scotland is very uneven, with Shetland and the north-west mainland being in particular need of targeted research. Also, here and elsewhere in Scotland, the chronology of developments needs to be clarified, especially as regards developments in the Hebrides. Lifeways and Lifestyles: Research needs to be directed towards filling the substantial gaps in our understanding of: i) subsistence strategies; ii) landscape use (including issues of population size and distribution); iii) environmental change and its consequences – and in particular issues of sea level rise, peat formation and woodland regeneration; and iv) the nature and organisation of the places where people lived; and to track changes over time in all of these. Material Culture and Use of Resources: In addition to fine-tuning our characterisation of material culture and resource use (and its changes over the course of the Neolithic), we need to apply a wider range of analytical approaches in order to discover more about manufacture and use.Some basic questions still need to be addressed (e.g. the chronology of felsite use in Shetland; what kind of pottery was in use, c 3000–2500, in areas where Grooved Ware was not used, etc.) and are outlined in the relevant section of the document. Our knowledge of organic artefacts is very limited, so research in waterlogged contexts is desirable. Identity, Society, Belief Systems: Basic questions about the organisation of society need to be addressed: are we dealing with communities that started out as egalitarian, but (in some regions) became socially differentiated? Can we identify acculturated indigenous people? How much mobility, and what kind of mobility, was there at different times during the Neolithic? And our chronology of certain monument types and key sites (including the Ring of Brodgar, despite its recent excavation) requires to be clarified, especially since we now know that certain types of monument (including Clava cairns) were not built during the Neolithic. The way in which certain types of site (e.g. large palisaded enclosures) were used remains to be clarified. Research and methodological issues: There is still much ignorance of the results of past and current research, so more effective means of dissemination are required. Basic inventory information (e.g. the Scottish Human Remains Database) needs to be compiled, and Canmore and museum database information needs to be updated and expanded – and, where not already available online, placed online, preferably with a Scottish Neolithic e-hub that directs the enquirer to all the available sources of information. The Historic Scotland on-line radiocarbon date inventory needs to be resurrected and kept up to date. Under-used resources, including the rich aerial photography archive in the NMRS, need to have their potential fully exploited. Multi-disciplinary, collaborative research (and the application of GIS modelling to spatial data in order to process the results) is vital if we are to escape from the current ‘silo’ approach and address key research questions from a range of perspectives; and awareness of relevant research outside Scotland is essential if we are to avoid reinventing the wheel. Our perspective needs to encompass multi-scale approaches, so that ScARF Neolithic Panel Report iv developments within Scotland can be understood at a local, regional and wider level. Most importantly, the right questions need to be framed, and the right research strategies need to be developed, in order to extract the maximum amount of information about the Scottish Neolithic.

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Hall, Mark, and Neil Price. Medieval Scotland: A Future for its Past. Society of Antiquaries of Scotland, September 2012. http://dx.doi.org/10.9750/scarf.09.2012.165.

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The main recommendations of the panel report can be summarised under five key headings. Underpinning all five areas is the recognition that human narratives remain crucial for ensuring the widest access to our shared past. There is no wish to see political and economic narratives abandoned but the need is recognised for there to be an expansion to more social narratives to fully explore the potential of the diverse evidence base. The questions that can be asked are here framed in a national context but they need to be supported and improved a) by the development of regional research frameworks, and b) by an enhanced study of Scotland’s international context through time. 1. From North Britain to the Idea of Scotland: Understanding why, where and how ‘Scotland’ emerges provides a focal point of research. Investigating state formation requires work from Medieval Scotland: a future for its past ii a variety of sources, exploring the relationships between centres of consumption - royal, ecclesiastical and urban - and their hinterlands. Working from site-specific work to regional analysis, researchers can explore how what would become ‘Scotland’ came to be, and whence sprang its inspiration. 2. Lifestyles and Living Spaces: Holistic approaches to exploring medieval settlement should be promoted, combining landscape studies with artefactual, environmental, and documentary work. Understanding the role of individual sites within wider local, regional and national settlement systems should be promoted, and chronological frameworks developed to chart the changing nature of Medieval settlement. 3. Mentalities: The holistic understanding of medieval belief (particularly, but not exclusively, in its early medieval or early historic phase) needs to broaden its contextual understanding with reference to prehistoric or inherited belief systems and frames of reference. Collaborative approaches should draw on international parallels and analogues in pursuit of defining and contrasting local or regional belief systems through integrated studies of portable material culture, monumentality and landscape. 4. Empowerment: Revisiting museum collections and renewing the study of newly retrieved artefacts is vital to a broader understanding of the dynamics of writing within society. Text needs to be seen less as a metaphor and more as a technological and social innovation in material culture which will help the understanding of it as an experienced, imaginatively rich reality of life. In archaeological terms, the study of the relatively neglected cultural areas of sensory perception, memory, learning and play needs to be promoted to enrich the understanding of past social behaviours. 5. Parameters: Multi-disciplinary, collaborative, and cross-sector approaches should be encouraged in order to release the research potential of all sectors of archaeology. Creative solutions should be sought to the challenges of transmitting the importance of archaeological work and conserving the resource for current and future research.

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