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Journal articles on the topic 'Muslim society'
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1
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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Marsh, Robert M. "Muslim Values in Islamic and Non-Islamic Societies." Comparative Sociology 11, no. 1 (2012): 29–63. http://dx.doi.org/10.1163/156913310x502842.
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Abstract Values are conceptions of the desirable in various domains of life. This study tests the hypotheses that (1) when Muslims are a minority living in a non-Islamic society (e.g., India, Singapore, Uganda), their values are more similar to those of the non-Muslim majority religion in their society than to those of Muslims in Muslim-majority Islamic societies (e.g., Iran, Morocco, Pakistan); and (2) this tendency toward value assimilation is more pronounced when the Muslim minority is socially included, rather than excluded, by the non-Muslim majority. Data from representative samples of the population of nine Muslim-majority societies and nine Muslim-minority societies in the 2000 (fourth) wave of the World Values Surveys are used to construct scales for three domains of cultural values: religious values, family values, and gender values, and measures of social exclusion. The findings largely confirm hypothesis 1 and lend some support to hypothesis 2.
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Admin, ICR. "Islam, Corruption, Good Governance, and Civil Society: The Indonesian Experience." ICR Journal 2, no. 1 (October 15, 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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Rusyana, Ayi Yunus. "Islam and Economic Development: Exploring the Role of Indonesian Muslim Society in Developing Islamic Microfinance Institution." International Journal of Nusantara Islam 2, no. 1 (June 9, 2014): 83–94. http://dx.doi.org/10.15575/ijni.v2i1.50.
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Although a religion is considered as a one of the cultural barriers that can impede an economic development, nevertheless in this paper I prove that Islam as well as Muslim society has a big role to empower economic life in Indonesian Muslim. The growth of Bayt al-Māl wa al-Tamwīl (BMT), Islamic microfinance institution, initiated by Muslim community is a great evidence on how religioun gave a positive impact in economic development in Indonesia. Using the theory of collective action proposed by Alberto Melucci, I explore the main factors that influenced Muslims to establish BMT, and how BMT movement develops in Indonesian Muslim society. Overall, in this paper I argue that the BMT movement can be considered as a social movement where the civil society takes more important role than the state. Interestingly, the lack of regulation is not becoming an obstacle for Muslim society to establish and develop BMT in some regions in Indonesia.
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Kyryushko, M. I. "Muslims in Ukrainian society: social dimensions." Ukrainian Religious Studies, no. 31-32 (November 9, 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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Obuse. "Living Compound Marginality: Experiences of a Japanese Muslim Woman." Religions 10, no. 7 (July 16, 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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Rokib, Mohammad, and Syamsul Sodiq. "Muslims with Tattoos: The Punk Muslim Community in Indonesia." Al-Jami'ah: Journal of Islamic Studies 55, no. 1 (June 26, 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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Salim, Arskal. "Between ICMI and NU: The Contested Representation of Muslim Civil Society in Indonesia, 1990-2001." Al-Jami'ah: Journal of Islamic Studies 49, no. 2 (December 24, 2011): 295–328. http://dx.doi.org/10.14421/ajis.2011.492.295-328.
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This article discusses the concept of Muslim civil society in Indonesia by looking at differences in context between democratic and non-democratic regimes and by considering the diversity of Islamic interpretation of civil society and democracy. By looking at the dynamics within state-society relations and the process of democratisation, this article aims to clarify what kind of political actions correspond to the concept of civil society and help build a strong civil society in Indonesia in 1990s. Limiting its scope to the period from 1990 to 2001, the paper draws on two Muslim organisations (Nahdlatul Ulama and Ikatan Cendekiawan Muslim Indonesia) to explain why do Indonesian Muslims use the concept of civil society differently? How should Muslims perceive civil society vis-à-vis the state? Is it cooperation (participation) or opposition? Are both respective views equally legitimate? Given that Islamic doctrine may support the most varied of political outlooks, this study will point out that there is no single interpretation of the relationship between Islam and civil society or democracy. The article thus argues that differences between the two groups represent the diversity of Islamic interpretations of socio-political life.[Artikel ini membahas konsep “civil society” di Indonesia berdasarkan perbedaan konteks antara rejim demokratis dan otoriter serta menganalisis ragam interpretasi Islam mengenai civil society dan demokrasi. Melalui analisis dinamika hubungan rakyat-negara dan proses demokratisasi, artikel ini menjelaskan bentuk sikap politik yang sesuai dengan civil societydan mendorong terciptanya civil society yang kuat pada dekade 1990an di Indonesia. Diskusi dibatasi pada dua organisasi Muslim di Indonesia, Nahdlatul Ulama (NU) dan Ikatan Cendekiawan Muslim Indonesia (ICMI), dan hanya pada rentang 1990 hingga 2001. Pembatasan dilakukan guna menjawab mengapa Muslim di Indonesia menggunakan konsep civil society secara berbeda dan bagaimana mereka memandang bentuk relasi ideal antara negara-civil society; apakah kerjasama (partisipasi) ataukah oposisi? dan apakah kedua bentuk relasi tersebut sama-sama dapat dibenarkan?. Menyimak bahwa ajaran Islam dapat digunakan untuk mendukung berbagai pandangan politik, artikel ini menggarisbawahi bahwa interpretasi mengenai relasi Islam dan civil society/demokrasi adalah beragam. Karena itu, perbedaan antara NU dan ICMI dalam menterjemahkan konsep civil society merupakan cerminan perbedaan dan ragam interpretasi Islam terhadap kehidupan sosial-politik.]
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Vahed, Goolam. "'Unhappily Torn by Dissensions and Litigations': Durban's 'Memon' Mosque, 1880–1930." Journal of Religion in Africa 36, no. 1 (2006): 23–49. http://dx.doi.org/10.1163/157006606775569631.
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AbstractThis study focuses on Durban's Grey Street mosque, built by Indian Memon migrants in 1880. This review of the first half-century of the mosque's existence underlines the important social role of mosques, and also questions the notion of homogeneous Muslim community. While the mosque was the most visible symbol of Muslim identity in Natal, it was also a site of contestation, reflecting the class, language, caste and ethnic divisions among Muslims in a diasporic situation. Mosques were built along class and ethnic lines and dominated by traders. As Muslim society matured, there were challenges to the leadership of non-clerical traders who did not tolerate challenges to their authority. Opposition sometimes centred on Imams who commanded the allegiance of the congregation. Mosques did not have an independent life but reflected the prevailing power structures in Muslim society. While outsiders believed that ethnic diversity was subsumed by a unitary Muslim mass, Muslims comprised a community of communities, and the building and management of mosques underlined this fact.
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Kelli, Deonna. "Islam and Society in the Twenty-First Century." American Journal of Islam and Society 17, no. 3 (October 1, 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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Gladney, Dru C. "Islam in China: Accommodation or Separatism?" China Quarterly 174 (June 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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Aslan, Ednan. "Die christlichen Religionen im islamischen Religionsunterricht: eine fachdidaktische Herausforderung." Zeitschrift für Pädagogik und Theologie 66, no. 4 (December 1, 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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Meirison, Meirison, Bukhari Bukhari, Wisyly Wahab, and Zerly Nazar. "Problems of Muslim Society in Russia Past and Present." IJTIMAIYA: Journal of Social Science Teaching 6, no. 2 (December 3, 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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Balogun, Adeyemi. "The Muslim Students’ Society of Nigeria (MSSN) since 1954: education, Muslim–Christian encounters and regional variation." Africa 92, no. 5 (November 2022): 699–717. http://dx.doi.org/10.1017/s0001972022000596.
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AbstractThe Muslim Students’ Society of Nigeria (MSSN) is a movement that promotes the Islamic identity of Muslims in Nigeria’s educational institutions. Despite promoting the same objectives around the country, a comparison of the MSSN’s activities between the northern and southern regions of Nigeria suggests that the success of the movement varies in many aspects. This is because there are two main types of regional variation relating to the MSSN: the success of Christian opposition to the MSSN’s objectives; and the attitude of many Muslims and the government to those objectives. For example, in the Muslim-dominated northern states, the call by the MSSN to let Muslim girls wear the hijab in schools and the MSSN’s support for the reintroduction of sharia were welcomed by the state governors. However, in the south-west region, where the populations of Muslims and Christians are roughly equal, the MSSN struggled to get the state governors to accept the hijab and the call for sharia was rejected. This article thus argues that, despite envisioning the same notion of Islam for all Muslim students in Nigeria, the MSSN’s activities do not produce a monolithic Islam, and that this reflects differences in the practice of the religion across the country.
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Manahil Yaqoob and Farhana Mehmood. "Debate on Status of Existing Non-Muslim’s Worship Places in Multi-faith Society." International Research Journal on Islamic Studies (IRJIS) 3, no. 02 (July 1, 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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Połczyński, Michael. "Seljuks on the Baltic: Polish-Lithuanian Muslim Pilgrims in the Court of Ottoman Sultan Süleyman i." Journal of Early Modern History 19, no. 5 (September 2, 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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Of the Journal, Editorial board. "Social Concept of Muslims in Ukraine." Ukrainian Religious Studies, no. 84 (January 9, 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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Heeren, Jörg, and Andreas Zick. "Misleading Images." Middle East Journal of Culture and Communication 7, no. 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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Mansyur, Zaenudin. "Pembaruan Hukum Islam tentang Empat Saksi Laki-Laki Non-Muslim dalam Kasus Li'an." Al-Manahij: Jurnal Kajian Hukum Islam 13, no. 2 (November 28, 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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Abdullaev, M. H. "Muslim Community of the Present-Day USA: Looking for SelfIdentity in the Multicultural Society." Islam in the modern world 16, no. 2 (July 25, 2020): 181–202. http://dx.doi.org/10.22311/2074-1529-2020-16-2-181-202.
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This article is devoted to the current socio- political processes experienced by the Muslim community in the United States of America. The author studies the process of harmonious integration by Muslim Americans into American society, the search for possible correlations between the religious and secular parts of society, and the requirements of Islam in the face of demo cratic values. The author pays special attention to the issues of self-determination for Islam adherents, including their political search, and attempts to gain a powerful voice in the most important political events. The article analyzes such aspects of American Muslims life as, interaction with representatives of other faiths, discrimination and Islamophobia, and the Islamic religious worldview of black Muslims. The author focuses on problematic discourse. Using methods of analysis, deduction, as well as methods of included observation, the author shows a modern picture of American Muslim life, and also makes important conclusions and predictions regarding their future in a rapidly changing multicultural American society.
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Federspiel, Howard. "Islamic Values, Law and Expectations in Contemporary Indonesia." Islamic Law and Society 5, no. 1 (1998): 90–117. http://dx.doi.org/10.1163/1568519982599652.
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AbstractIn this essay I survey the wide variety of views manifested by Indonesians regarding Islamic values and law. Within government circles, the security conscious “guardian group” bars political Islam but regards worship as benign, while the Ministry of Religious Affairs has adopted an accommodationist stance which promotes Muslim community values outside of politics. Outside of government, non-Muslims and nominal Muslims are chary of Islamic values and attempts to institute Islamic law, while Muslim groups express a strong desire to have Islamic norms operate for the betterment of society and to fulfill Qurʿanic admonitions about such matters. Some Muslim groups call for greater attention by individuals to Islamic teachings, while others call for the establishment of sacred law in society. Most Muslim groups want the Indonesian state to identify with Islam, but, at the same time, many approve of the current national policies regarding inter-communal harmony and the emphasis on modernity.
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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, no. 1 (March 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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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, no. 1 (October 19, 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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Aziz, Diba Prajamitha. "AN IMAGE OF AMERICAN MUSLIMS THROUGH UPDIKE’S TERRORIST: A STUDY OF IDENTIFICATION AND REPRESENTATION." Rubikon : Journal of Transnational American Studies 2, no. 2 (September 1, 2015): 14. http://dx.doi.org/10.22146/rubikon.v2i2.34257.
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In the aftermath of September 9/11 tragedy, an image of Muslim dramatically becomes popular topic and object for the researchers. Although analyses for the most part tend to explain the image of Muslim in negative and stereotypical tendency, the wave of action that expresses positive image of Muslim has surfaced in American society. In that case, this thesis using a novel to see that social phenomena attempted to reveal that an image of American Muslims as represented by Ahmad Ashmawy Mulloy in Updike’s Terrorist contributed to endorse an image of Muslim neither as extremist nor as terrorist. To achieve its purpose, firstly this study employs theory of imaginary and symbolic identification from Jacques Lacan. This theory is used to explain the impact of fatherless background, the presence of surrogate father and the influence of another figure on Ahmad. Secondly focusing on an image of American Muslims, theory of representation from Hall is applied. His theory is as a bridge that Muslim can be constructed and represented in the novel. Furthermore, opinions about extremist and moderate Muslim are used to explain those images through characteristics such as thought, action and orientation. The result of the study reveals that the process of identification divides people whom Ahmad had interaction into category of Muslim and non-Muslim group. Muslim group teaches Islamic identity to Ahmad and non-Muslim group plays big role to influence Ahmad to integrate himself into American society. Due to those groups, an identity and image of Ahmad is always related to the other. Focusing on Ahmad’s representation as American Muslim, he shows that there are three images such as extremist, transitional and moderate. As a result, through depicting Ahmad as moderate Muslim, Muslim is not terrorist.Keywords: American Muslim, identification, representation, extremist Muslim, moderate Muslim
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Kolodnyi, Anatolii M., and Oleksandr N. Sagan. "Expert opinion on "The Charter of Muslims Of Ukraine"." Ukrainian Religious Studies, no. 79 (August 30, 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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Siddiq, Akhmad. "Madurese Christian: In Search of Christian Identity within Muslim Society." Al-Jami'ah: Journal of Islamic Studies 57, no. 1 (June 29, 2019): 167–96. http://dx.doi.org/10.14421/ajis.2019.571.167-196.
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In many discussions and conversations with Muslim Madurese I often heard common belief that none of Madurese individuals embraces Christianity. They mostly conceive that almost one hundred percent of Madurese people are Muslim while Christian people living in Madura are generally non-Madurese. It might be right but the fact shows that some of the Madurese have embraced Christianity, besides Madurese Christian community in Sumber Pakem East Java which is practicing Christianity for more than four generations. The ignorance of Madurese Muslim toward Christian population, especially Madurese Christian in Madura, appear because of less interaction between Muslim and Christian on the one hand and social worries of Madurese Christians to express their identity on the other. This paper aims to describe the existence of Madurese Christians, examine how they survive inside and outside Madura island, and how they interact with Madurese Muslims. It also attempts to elucidate cultural connection between ethnicity (of Madurese) and religiosity (of Christian).[Dalam perlbagai diskusi dan perbincangan dengan orang Madura, seringkali terdengar pernyataan bahwa tidak ada orang Madura yang memeluk Kristen. Dipercaya bahwa 100 % orang Madura adalah muslim, sedangkan orang Kristen di Madura adalah bukan orang Madura. Hal ini mungkin benar, namun realitasnya berkata bahwa ada sekolompok orang Madura memeluk Kristen beberapa generasi dan tinggal di Sumber Pakem, Jawa Timur. Ketidaktahuan ini disebabkan oleh minimnya interaksi antara Madura muslim dan Kristen disatu sisi, dan di sisi yang lain karena adanya kegamangan kelompok Madura Kristen untuk menunjukkan identitasnya pada publik. Artikel ini menjelaskan keberadaan orang Madura Kristen dan bagaimana mempertahankannya dan berinteraksi dengan muslim, baik di dalam maupun luar Pulau Madura. Artikel ini juga mengeksplorasi hubungan kultural antara etnisitas (Madura) dengan agama (Kristen).]
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Barry, Yahya. "Role-Model Natives: Influences of Intergroup Contact on Muslim Perceptions of Right-wing Populism." Journal of Dialogue Studies 8 (2020): 195–216. http://dx.doi.org/10.55207/edbo4504.
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Right-wing populism has risen from the periphery to govern centre politics. According to some scholars, the status quo is an apocalyptic ultimatum to Muslims in Europe; Is it going to be an Islamised Europe or Europeanised Islam? But with Muslim voices almost absent from the literature, this article critically addresses such tropes by questioning the extent to which such matters relate to the everyday lived contingencies of Muslims in Europe and the relationships they establish in society. By giving Muslims a voice, they tell us not only what is really affecting them, but also how they relate with significant ‘others’ in society as they negotiate their senses of belonging and citizenship. Scholarship has highlighted role models as important to minority communities or disadvantaged groups because they provide a template of behaviours for achievement, success and social acceptance. How do Muslim youth who come into significant contact with non-Muslim mentors through educational and vocational trajectories relate to them? This study contributes to the outlined literatures with a small-scale study of second-generation and convert Muslim responses to Right-wing Populism in Edinburgh, Copenhagen, and Malmo. Through narrative analysis, the article focuses on the theme of ‘role-model natives’, unravelling how intergroup contact and relationships influence Muslim perceptions of right-wing populism.
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Mirzakhmedov, Khurshid A. "The Role Of Ethno-Confessional Leaders In The Political Life Of Society." American Journal of Social Science and Education Innovations 03, no. 01 (January 31, 2021): 364–73. http://dx.doi.org/10.37547/tajssei/volume03issue01-69.
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In the article, the authors are based on the verdict that the main and most important element of world religion is the phenomenon of the prophets. However, at the beginning of the New century as a world. Similarly, in regional terms, the media reports about false prophets and insults to religious prophets, including the great prophet Muhammad, which negatively affects the feelings of believers in the Muslim world. According to the authors of the article, this seriously depresses the international political situation, since the cult of the Holy prophets is recognized as the meaning-forming basis of the Muslim faith. The article proves that the goal of Islam in the formation and development of the socio-cultural life of Muslims is based on the strengthening of spiritual and cultural identity, based on the priority of recognizing the Majesty of the prophet Muhammad, that any skepticism or insults is a threat to the entire system of Islam's ideology. The authors note that the life of the great Muhammad is generally accepted as an example of the righteous organization of the personal and collective life of the Muslim community, which forms the highest qualities of spiritual and moral culture among believers.
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Sarhindi, Irfan Latifulloh. "Symbolic Violence in Indonesian Society." Journal of Southeast Asian Human Rights 1, no. 1 (November 13, 2017): 56. http://dx.doi.org/10.19184/jseahr.v1i1.5707.
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Islam is by far the largest religion in Indonesia, and given the size of Indonesia’s population and the massive percentage of which follow identify as Muslim, Indonesia becomes the biggest Muslim majority country. In the light of this reality, Islam becomes the society’s dominant role of conduct. As to be predicted in such system, a social hierarchy has developed in which Indonesian Muslims enjoy the most privileges. Such a situation has created a fertile ground for the possible use of what Pierre Bourdieu’s call ‘symbolic violence’. As a consequence, there is a tendency for the minor group of Indonesian people to be marginalized. Sadly, this seems to be exacerbated by the rise of Islamic conservativism and radicalisation in post-1998 Indonesia. That says, their lack of capability in recognizing minority’s rights often leads to religious intolerance. Considerably, as to solve such a situation, widening perspective as well as strengthening inter-group and inter-religion dialogue is required.
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Zaid, Omar Abdullah. "ACCOUNTING SYSTEMS AND RECORDING PROCEDURES IN THE EARLY ISLAMIC STATE." Accounting Historians Journal 31, no. 2 (December 1, 2004): 149–70. http://dx.doi.org/10.2308/0148-4184.31.2.149.
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Despite advances in historical knowledge the precise origins of accounting systems and recording procedures remain uncertain. Recently discovered writings suggest that accounting has played a very important role in various sections of Muslim society since 624 A.D. This paper argues that the accounting systems and recording procedures practiced in Muslim society commenced before the invention of the Arabic numerals in response to religious requirements, especially zakat, a mandatory religious levy imposed on Muslims in the year 2 H.
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Crow, Karim. "Nurturing Islamic Peace Discourse." American Journal of Islam and Society 17, no. 3 (October 1, 2000): 54–69. http://dx.doi.org/10.35632/ajis.v17i3.2046.
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As the Muslim movements gain momentum around the Muslim world,so does the need for a discourse that would make a religious traditionrelevant to the conditions of modernity. Unless Muslims are consciousof the conditions and challenges of modernity and its historical and contemporarytrajectory, they cannot succeed in their emancipation fromtheir oppressors. A new discourse must be produced by those hluslimswho can look at the conditions of their times critically, in their pursuitof justice. Such a movement will produce a new epistemic basis for thenew Muslim society, which still may be a mass society. The thought ofimportant scholars, Khalis M. Jalabi and Jawadat Sai’d, is discussed astwo examples of Islamic peace discourse.
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Vasilyeva, L. A. "Indo-Maritius Muslims: genesis of their Religious Identity." Minbar. Islamic Studies 12, no. 1 (June 4, 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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Mohmand, Abdul-Qayum. "AMSS Regional Conference." American Journal of Islam and Society 20, no. 2 (April 1, 2003): 146–48. http://dx.doi.org/10.35632/ajis.v20i2.1871.
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On April 12, 2003, the Association of Muslim Social Scientists (AMSS), incollaboration with the Muslim Students' Association (MSA) of theUniversity of Utah, held its first regional conference in Salt Lake City,Utah. The day-long conference, "The Place of.Islam in America," includedpanel discussions and workshops. The first panel dealt with "Images andPerceptions of Islam in America," and the second panel focused on "TheEmerging Muslim Community: Opportunities and Challenges." Toward theend of the program, both the panelists and the audience participated in threeworkshops: "Challenges of Raising a Muslim Child," "Examining the UtahMuslim Community," and "Muslim Youths Dealing with Temptations andPeer Pressure." Louay Safi (president, AMSS) and Sayyid M. Syeed (generalsecretary, ISNA) gave the two keynote addresses.At the beginning of the conference, Abdul-Qayum Mohmand, programcoordinator, welcomed the panelists and the guests and stated that: "Sincethe Muslim community is part of the social and political construct of thissociety and contributes to the build up of this society in many aspects, it isvital for them to find out where they are placed in this society."In his opening remarks, Safi talked about the importance of the Muslims'political and social positioning in the United Stated and pointed out that"American Muslims have a great opportunity to develop Islamic thought andinstitutions for modern-day society." He stressed that "faced with new socialchallenges stemming from modernist trends, American Muslims possess aUthe ingredients they need to develop solutions with far-reaching impact onimproving the quality of life both in the U.S. and throughout the Muslimworld." He expressed confidence that the conference deliberations are part ofthe Muslim American struggle to better the human condition.In the first panel, James Toronto (associate professor oflslamic studies,Brigham Young University, Utah) focused on the challenges and responsi bilitiesof the American Muslim community. Calling upon its members to ...
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Khalidi, Omar. "Indian Muslim Society and Economy." Oriente Moderno 84, no. 1 (August 12, 2004): 177–202. http://dx.doi.org/10.1163/22138617-08401012.
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SCUPIN, R. "MUSLIM ACCOMMODATION IN THAI SOCIETY." Journal of Islamic Studies 9, no. 2 (February 1, 1998): 229–58. http://dx.doi.org/10.1093/jis/9.2.229.
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Chusna, Aidatul, and Erni Dewi Riyanti. "ON BEING MUSLIM AMERICANS." Indonesian Journal of Interdisciplinary Islamic Studies 3, no. 2 (March 25, 2020): 23–37. http://dx.doi.org/10.20885/ijiis.vol3.iss2.art2.
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The arrival of immigrants from various countries and continents to America has become part of a very long history for this country. In fact, the United States was founded by group of immigrants. History accounts the arrival of Muslim immigrants in America in several waves; nonetheless, Islam and Muslims remained foreign for American people. For Muslim Immigrants, the tragedy of September 11 (2001) had profoundly impacted them. They endure prejudices, discrimination, verbal abuse, and hate crimes due to the increasing Islamophobia among American society. The study highlights a group of young Muslims known as Mipsterz (Muslim Hipsters) and examines how Mipsterz becomes a site for negotiating identity as a Muslim American. Started as a small group of Muslim youngsters from New York City in 2012, Mipsterz develops into a space for minorities to speak up and define themselves through their creative works. Unluckily, along with the growing number of white supremacists, Islamophobia and negative stereotypes are keep growing and felt by Muslim Americans, even among American-born Muslim generations. Mipsterz aims to keep producing stories and marginalized voices to the fore front of American public, as its members do not want to be identified either Muslims or Americans; they are Muslim Americans.
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Yulita, Irma Rachmi, and Susy Ong. "The Changing Image of Islam in Japan: The Role of Civil Society in Disseminating better Information about Islam." Al-Jami'ah: Journal of Islamic Studies 57, no. 1 (November 29, 2019): 51–82. http://dx.doi.org/10.14421/ajis.2019.571.51-82.
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This research focuses on the changing of image on Islam in Japan and the efforts of Japan’s civil society to eradicate Islam’s negative image created by Japan’s mass media. In preparation for the coming 2020 Olympic Games, the government, the local NGO, and even individual are taking initiatives to create a Muslim-friendly atmosphere. I try to look into their efforts to disseminate information, as well as to counter demagogues about Islam and Muslim. I have conducted in-depth interviews with 10 Muslims residing in Japan added with 2 respondents taken from book, and compared their stories with Japanese articles, books, and academic journals. My conclusion is that despite the success in making Japanese society more amicable to foreign Muslims, the human relations problems within the Muslim community must take prioritize to improve the response of Japanese society.[Tulisan ini fokus pada perubahan citra Islam di Jepang dan usaha lembaga swadaya masyarakat (NGO) untuk mengurangi citra negatif Islam yang dibentuk oleh media massa Jepang. Menjelang pekan olahraga Olimpiade 2020, pemerintah, NGO lokal dan sebagian individu mengambil inisiatif menciptakan suasana yang ramah bagi muslim. Kami mengamati usaha mereka dalam merespon informasi yang menyudutkan agama Islam dan pemeluknya. Kami melakukan wawancara mendalam dengan 10 penduduk muslim di Jepang serta 2 informan literer. Kemudian kami membandingkan cerita mereka dengan berita, jurnal dan buku yang terbit di Jepang yang terkait dengan Islam. Meskipun mereka cukup berhasil meyakinkan masyarakat Jepang, tetapi persoalan hubungan antar sesama kelompok muslim perlu menjadi prioritas dalam rangka meningkatkan respon positif masyarakat Jepang.]
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Burney, Saleema Farah. "Beyond ‘the Stepford Wives Syndrome’." Journal of Muslims in Europe 10, no. 2 (March 23, 2021): 189–209. http://dx.doi.org/10.1163/22117954-bja10025.
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Abstract Moving away from politicised and institutional agendas, research on Muslims has now begun to document the voices and concerns of individual Muslim women. Based on two years of doctoral fieldwork in and around London, this paper raises methodological dilemmas in the study of Muslim communities. It then presents data showcasing how Muslim women are successfully creating hybrid identities, and navigating new sites and opportunities for mutual exchange with non-Muslims. It argues that their public interactions as religious women living in a liberal secular society provide hope for a plural Britain, built on a convivial and interactive model of integration.
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Wang, Yuting, and Fenggang Yang. "Muslim Attitudes toward Business in the Emerging Market Economy of China." Social Compass 58, no. 4 (December 2011): 554–73. http://dx.doi.org/10.1177/0037768611421128.
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Chinese Muslims are a religious minority in a non-Islamic society that has been undergoing rapid economic and social changes. In the emerging market economy of China, Muslims hold various attitudes toward business. Based on 53 in-depth interviews with Muslim businesspeople in the capital city of Beijing, Zhengzhou in Central China, and Guangzhou in Southern China near Hong Kong, the authors find five distinguishable types of Muslim businesspeople: socially detached, socially engaged, pragmatic, traditionalist and secular. The different ways of being Chinese Muslim businesspeople offer valuable information for the understanding of the compatibility of Islam with modernity and with non-Islamic cultures.
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Hussain, S. Mazhar. "International Conference on Muslim Minority /Majority Relations." American Journal of Islam and Society 7, no. 1 (March 1, 1990): 99–103. http://dx.doi.org/10.35632/ajis.v7i1.2673.
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The International Conference on Muslim Minority/Majority Relations held in New York, Rabi' al Awwal 23-25, 1410/0ctober 24 to 26, 1989 brought to the fore some of the little known but significantly major problems faced by the Muslim minority communities in many parts of the world. The magnitude of the problem can be seen from the fact that the Muslim minorities form one-third of the world Muslim population, over 300 million out of an estimated one billion Muslims. The three day conference was divided into different areas of concern. Over 50 papers were presented. Among the topics discussed were: North American Arab Muslims, an Intellectual and Attitudinal Profile of the Muslim Community in North America; Muslim/Non-Muslim Relations in America; Economic Development of Indian Muslims, Issues and Problems; The Turks in Bulgaria; South Africa: The Role of a Muslim Minority in a Situation of Change; The Islamic Minorities in Kenya, Tanzania and Mozambique; Muslim/Christian Relations in Sudan; Muslim Women in an Alien Society: A Case Study in West Germany; Muslims in Britain: Some Recent Developments; Muslim Minorities and non-Muslim Party Politics in the Netherlands; Muslim Minorities in the Soviet Union, China, Australia, Sri Lanka, Tibet, Philippines, Thailand and other areas.
The first day of the conference was devoted to North America, Asia and Africa. In the session on North America, Dr. Ni'mat Barazangi highlighted the fact that the process of adjustment and integration of Muslims in America had its own challenges. On the one hand, the immigrant Muslims realize the need to maintain their religious and cultural identity, and, on the other, it is not easy, or even practical, to stay away from the mainstream of the majority culture and its impact ...
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Inayatillah, Inayatillah. "Social-Harmony within Aceh Society: An Analysis towards Religious Tolerance of Muslim and Non-Muslim Communities in Banda Aceh." Millati: Journal of Islamic Studies and Humanities 6, no. 2 (December 28, 2021): 225–42. http://dx.doi.org/10.18326/mlt.v6i2.6405.
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This paper examines how social harmonization can be realized in Aceh since the independence of the Republic of Indonesia until now. The people of Aceh are a pluralistic society, although the majority are Muslim, the problem of conflict between religious communities is rare. Even after the province implemented Islamic Sharia, inter-religious harmony remained closely intertwined. Therefore, there is a need for a study that looks at the social harmonization aspects of religious tolerance, especially in daily behavior terms of Muslim and non-Muslim communities in Banda Aceh city. This paper shows that religious tolerance in Aceh is running as it has in other provinces even though the province has been designated as an area that implements Islamic Shari'a. This can be seen from the interactions that exist between Muslims and non-Muslims in various community activities. Based on the author's observations and experiences, it shows that the religious harmony of the Acehnese people is very deep. Some of the authors' findings in looking at the depth of tolerance include that non-Muslims can live side by side and gain freedom in carrying out their religious life. In addition, between them also established business interactions, cooperation, and involvement in socio-political life. In addition, the active role of non-Muslim communities through the association has strengthened this harmony. Non-Muslims in Aceh have developed mutual respect and compassion through social activities.