Journal articles on the topic 'Muslim'
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Tzedopoulos, Yorgos. "Public Reconversions to Orthodox Christianity in the Ottoman Empire, 1730-1820." Studia Universitatis Babeș-Bolyai Theologia Orthodoxa 68, no. 1 (June 30, 2023): 165–91. http://dx.doi.org/10.24193/subbto.2023.1.07.
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The christianization of Muslims turned upside down the one-way logic of religious conversion under Ottoman rule, which dictated that a non-Muslim (Christian or Jew) could become a Muslim, but a Muslim could not abandon their faith. The conversion of Musli
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Shapley, Sarah. "Veiled Superheroes." American Journal of Islam and Society 35, no. 2 (April 1, 2018): 113–15. http://dx.doi.org/10.35632/ajis.v35i2.841.
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Sophia Rose Arjana’s book Veiled Superheroes: Islam, Feminism, and PopularCulture raises a timely and critical discussion. The interdisciplinarynature of the book provides insight into various subjects, including women’sstudies, theology, and popular culture. Arjana, with Kim Fox, focuseson Muslim female (Muslima) superheroes. In a world where so oftenwomen (and in particular, Muslim women) are politicized, Arjana offers analternate exploration of how Muslima superheroes are poised to battle bothWestern and Islamic misogyny.Chapter 1, “Muslim Women in Popular Culture,” gives an overview ofthe discourse around Muslim women. The chapter explores how Orientalismhas influenced the presentation of Muslim women, particularly notinghow Muslim women lose agency in all discussions. Arjana looks specificallyat how the comic and cartoons have been subject to this thinking.She addresses how Muslims fall into the villain or the rescue narrative andthen turns to the problematic representation of some Muslima superheroes.Comics are just the starting point, for such representations are found incartoons and film as well. While this chapter provides a great basis for therest of the book and an essential introduction to the narrative that has oftensurrounded Muslim women, it does at times jump quickly from one discussionto the next (as continues through much of the book) ...
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Idriz, Mesut. "EXPLORING THE RIGHTS AND RESPONSIBILITIES OF NON-MUSLIMS IN AN ISLAMIC STATE: A SHORT ANALYTICAL REVIEW." TAFHIM : IKIM Journal of Islam and the Contemporary World 11, no. 1 (December 31, 2018): 61–77. http://dx.doi.org/10.56389/tafhim.vol11no1.3.
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The subject of Muslims and non-Muslims (dhimmis), and the rights and responsibilities of non-Muslims in a Muslim state in particular, have long been discussed as well as in some cases disputed among researchers and practitioners at various levels. In addition, the concerns related to the “conversion” and the “assimilation” of non-Muslims in a majority Muslim state or society are often unfortunately a cause of consternation among either groups in recent world history. Looking back to the history of Islamic civilisation, this short study aims to find out whether Muslims and non-Muslims lived in isolation from one another; would a non-Muslim be the neighbour of a Muslim from all levels such as an imam, a mudarris, or even a qadi; were all occupations open to non-Muslims such as artisans, craftsmen, cultivators, traders; were non-Muslims subjected to violence and oppression by the authorities and the masses of the Muslim world; did the Muslim courts protect non-Muslims’ rights against Muslims and the rich and powerful in particular. In answering such questions, this concise yet comprehensive study will be illustrating with the support of examples from the Muslim history by referring to the archival documents preserved in the Muslim world and the Ottoman court records in particular.
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Nur Fuad, Ai Fatimah. "Muslims in Britain: questioning Islamic and national identity." Indonesian Journal of Islam and Muslim Societies 2, no. 2 (December 1, 2012): 215. http://dx.doi.org/10.18326/ijims.v2i2.215-240.
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Islamic identity has been a central issue since the emergence of Islam in theseventh century. Muslims have been interacted with many symbols of religiousidentity since this early time of Islam. Every generation of Muslims has their ownway to show their religious identity. Muslims in Britain are also still continuing tosearch for religious identity. They seek to re-evaluate their identity and constructa sense of what it means to be a Muslim in Britain today. This article would like toelaborate several discussions on Muslims’ identities in Britain. There are twodifferent opinions on this issue. The first opinion comes from Muslims who believethat a Muslim individual should choose to be either a Muslim or a British.They argue that national values differ from religious norms. The second, however,states that one Muslim can be both a Muslim and a British at the same time.For them, there is no contradiction between being a Muslim and being a Britishcitizen. They argue that nationality and faith can be combined in Muslim individualswho live in Britain.Identitas keIslaman telah menjadi isu utama sejak awal kemunculan Islam padaawal ketujuh Masehi. Sejak awal, Muslim sudah berinteraksi dengan berbagaisymbol identitas keagamaan. Setiap generasi Muslim memiliki cara tersendiriuntuk menunjukkan identitas kegamaan mereka. Begitu juga dengan generasi Muslim saat ini di Inggris, mereka masih mencari identitas keagamaan mereka.Mereka berusaha mengevaluasi kembali dan mencari makna bagaimana menjadiMuslim di Inggris. Artikel ini ingin mengelaborasi beberapa diskusi mengenaiidentitas Muslim di Inggris. Terdapat dua perbedaan pandangan terkait hal ini.Pendapat pertama datang dari Muslim yang percaya bahwa seorang Muslim harusmemilih menjadi Muslim atau seorang warga Inggris. Mereka berpendapat bahwanilai-nilai nasional Inggris berbeda dari norma-norma agama. Namun yang kedua,menyatakan bahwa seorang Muslim bisa menjadi Muslim Inggris pada waktubersamaan. Bagi mereka, tidak ada perbedaan untuk menjadi Muslim atau menjadiwarga Negara Inggris. Mereka berpendapat bahwa keimanan dan nasionalismebisa disatukan dalam diri seorang Muslim yang tinggal di Inggris.
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Cohen, Jeffrey E. "American Muslim Attitudes toward Jews." Religions 13, no. 5 (May 14, 2022): 441. http://dx.doi.org/10.3390/rel13050441.
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Muslims are often accused of being antisemitic and for being a major source of attacks and violence against Jews and Jewish institutions. Research also finds variation in Muslim orientations toward Jews at the aggregate, cross-national level, with lower levels of anti-Jewish sentiment in some western nations. There is also variation in the antisemitic sentiment of Muslims at the individual level in western nations. This paper asks whether factors that affect antisemitism among non-Muslims similarly affect Muslims with the same weight. In order to estimate these relative effects with precision, it is desirable to have a common dataset that includes both Muslims and non-Muslims. Since Muslims comprise a small percentage of the population in most western nations, nationally representative surveys rarely contain enough Muslim respondents for reliable statistical analysis. This paper uses the Democracy Fund + UCLA Nationscape survey, which has over 500,000 respondents, including 5000 Muslim respondents, sufficient for such analysis. The analysis finds that although American Muslims are less positive toward Jews than non-Muslims, the difference is not great, and, on average, American Muslims have positive views of Jews. Results also find that education, being foreign born, and perceiving discrimination against Muslims similarly affects Muslim and non-Muslim attitudes toward Jews. However, perceptions of a weak economy and age have discernably different effects on Muslim and non-Muslim attitudes toward Jews.
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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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Budianti, Yusnaili, Salminawati Salminawati, and Hanifa Azmi. "CONCEPT OF MUSLIM PERSONALITY ACCORDING TO MUHAMMAD ALI AL-HASYIMI." Ta dib Jurnal Pendidikan Islam 11, no. 2 (March 22, 2023): 215–28. http://dx.doi.org/10.29313/tjpi.v11i2.11659.
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This study aims to describe the concept of Muslim personality according to Muhammad Ali Al-Hashimi in the book Syakhshiyatul Muslim Kamaa Yashughuhal Islam Filkitab Wa Sunnah. Furthermore, this study aims to describe the thoughts of Muhammad Ali Al-Hasyimi about the Muslim personality and its application in daily life and find the relevance of Muhammad Ali Al-Hasyimi's thoughts about the Muslim personality with the reality of education in Indonesia at this time.This type of research is Library Research using a character study approach. The primary data source is Syakhshiyatul Muslim Kamaa Yashughuhal Islam Filkitab Wa Sunnah book. At the same time, the secondary data sources are translation books, as well as books about the personality of Muslims. To analyze the data in this study using content analysis. This activity began by using descriptive, interpretative, and comparative analysis methods. The findings in this study are, first, the Muslim personality is a personality who practices the teachings of Islam in kaffah (thorough) following the Qur'an and Sunnah, namely being a humanist. Second, the Muslim personality application, according to Ali Al-Hashimi, is grouped into nine sections, namely, (1) Muslims against his Lord, (2) Muslims against himself, (3) Muslims against his parents, (4) Muslims against his wife, (5) Muslim against his children, (6) Muslim against family, (7) Muslims against their neighbors, (8) Muslims against their friends, and (9) Muslims against their communities. Third, the concept of Muslim personality, according to Muhammad Ali Al-Hasyimi, is relevant to the Indonesian education system in law No. 20 of 2003 on the definition and purpose of education, as well as curriculum 2013 and Presidential Regulation of the Republic of Indonesia number 87 of 2017 on strengthening Character Education.
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Makhsus, Makhsus, Ilda Hayati, Husnul Fatarib, and Desmadi Saharuddin. "Leadership Criteria in Islam and its Benefit: Muslim Involvement in Non-Muslim Goverments." Al-Adyan: Journal of Religious Studies 1, no. 2 (December 29, 2020): 88–102. http://dx.doi.org/10.15548/al-adyan.v1i2.1835.
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Basically, a Muslim does not leave the Muslim community, but with the development of Islam many problems occur. The departure of the Prophet Yusuf from the Muslim community has been described in the Qur'an. He served various maturity processes under the guidance of Allah al-Mighty. The figure of the Prophet Yusuf has been depicted and immortalized as a shadow ruler who officially served as minister of finance, agriculture and head of the logistics affairs agency. The question arises whether a Muslim can become a non-Muslim leader who will later be neglected and will have a negative impact on the faith and syari'ah carried out by Muslim leaders who control non-Muslim governments. With literature study and content analysis approach, the writer describes the literature qualitatively about the status of Muslims who are in the midst of non-Muslims and vice versa, to dismiss the opinion of good kafirs who are more worthy of being leaders than evil and corrupt Muslims. A Muslim can become a leader in the midst of non-Muslims for the benefit and preaching of Islam as was done by the Prophet Yusuf A.S, who proved himself clean after leaving prison. The criteria for a leader in Islam are flexible enough that sometimes a Muslim who is not consistent with sharia rules can sometimes bring great benefits to Muslims. Not only that, many Muslim leaders who were very instrumental in protecting Muslims and spreading Islam in Russia such as Berke Khan have deployed infidel armies to protect Muslims from destruction.Pada dasarnya seorang muslim tidak meninggalkan komunitas muslimnya, akan tetapi seiring perkembangan islam banyak masalah yang muncul. Hengkangnya Nabi Yusuf dari komunitas Muslim telah dijelaskan dalam Alquran. Dia menjalani berbagai proses pendewasaan di bawah bimbingan Allah swt. Sosok Nabi Yusuf telah digambarkan dan diabadikan sebagai penguasa bayangan yang resmi menjabat sebagai menteri keuangan, pertanian, dan kepala badan logistik. Timbul pertanyaan apakah seorang Muslim bisa menjadi pemimpin non-Muslim yang nantinya akan terabaikan dan berdampak negatif pada keimanan dan syari'at yang diemban oleh tokoh Muslim yang menguasai pemerintahan non-Muslim. Dengan pendekatan studi pustaka dan analisis isi, penulis mendeskripsikan literatur secara kualitatif tentang status umat Islam yang berada di tengah-tengah non-Muslim dan sebaliknya, untuk menepis pendapat seorang kafir yang baik lebih layak menjadi pemimpin daripada seorang Muslim yang jahat dan korup. Seorang Muslim bisa menjadi pemimpin di tengah-tengah non-Muslim untuk kemaslahatan dan dakwah Islam seperti yang dilakukan oleh Nabi Yusuf A.S yang membuktikan dirinya bersih setelah keluar dari penjara. Kriteria seorang pemimpin dalam Islam cukup fleksibel sehingga terkadang seorang Muslim yang tidak konsisten dengan aturan syariah dapat membawa manfaat yang besar bagi umat Islam. Tidak hanya itu, banyak pemimpin Muslim yang sangat berjasa dalam melindungi umat Islam dan menyebarkan Islam di Rusia seperti Berke Khan yang telah mengerahkan pasukan kafir untuk melindungi umat Islam dari kehancuran.
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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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Gladney, Dru C. "Sino–Middle Eastern Perspectives and Relations since the Gulf War: Views from Below." International Journal of Middle East Studies 26, no. 4 (November 1994): 677–91. http://dx.doi.org/10.1017/s0020743800061171.
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China is now becoming recognized as a nation with a significant Muslim population. With nearly 18 million Muslims (the recent 1990 census reported 17.9 million, with many Muslims still unaccounted for or refusing to register as members of the primarily Muslim nationalities), China ranks among the most populous Muslim nations. And, although its Muslim population is miniscule when compared with its total population (Muslims account for less than 2% of China's 1.1 billion), or insignificant when one looks at the vast Muslim populations in other Asian nations, such as Indonesia, Bangladesh, and Pakistan, nevertheless, this article argues that the Muslims of China play an important role disproportionate to their numbers in influencing China's domestic and international politics.
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Wakhid, Ali Abdul, Mohd Shahril Bin Ahmad Razimi, Moh Mukri, and Is Susanto. "THE ISLAMIC PERSPECTIVE OF NON-MUSLIM LEADERS IN INDONESIAN MUSLIM MAJORITY COMMUNITIES." Akademika : Jurnal Pemikiran Islam 26, no. 2 (December 14, 2021): 277. http://dx.doi.org/10.32332/akademika.v26i2.3753.
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One of the issues that often arise in the national politics and up to now is still warm is the rejection of non-Muslim leadership in the Muslim community. This problem arises due to differences in the views of scholars in understanding the verses of the Qur'an and the Hadith of the Prophet. In order to solve these problems, this article seeks to find sources of library data and then describes the reality of non-Muslim leadership in Indonesia. The results showed that the scholars differed in opinion regarding the permissibility of non-Muslim leaders. First, forbid choosing non-Muslim leaders because they have similarities in interpreting lafadz awliya 'with helpers and leaders. Second, they allow non-Muslim leaders for Muslim-majority areas because they hold the view that lafadz awliya' is no longer appropriate in the current context. In the perspective of Islam, a leader is called the caliph al-nubuwwah as the successor of the Prophet in world affairs, religion, or the state, therefore the law authorizing non-Muslims to handle the affairs of Muslims is haram, the law is like asking non-Muslims for help to fight rebels, and so on. as well as taking care of the affairs of the Muslims in general, this is in accordance with the letter al-Maidah verse 51 concerning the inability to control the administrative affairs of the Muslims to non-Muslims
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Whyte, Shaheen, and Salih Yucel. "Australian Muslim Identities and the Question of Intra-Muslim Dialogue." Religions 14, no. 2 (February 8, 2023): 233. http://dx.doi.org/10.3390/rel14020233.
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This paper explores the connection between intra-religious dialogue and Muslim identities in Australia. Drawing on empirical literature and analysis, this article investigates the increasing identification and interplay between Australian Muslims from different sects, sub-sects and faith-based groups of Islam. It argues intra-Muslim dialogue is gaining more noticeability among Australian Muslims working to build civic and inclusive identities. At the same time, the article points to the socio-political, organisational and sectarian issues challenging intra-religious unity between Muslim groups in Australia. To achieve genuine and long-lasting intra-faith relations, the article argues for a need to develop organic, theologically inclusive and contextually grounded articulations of intra-Muslim dialogue in Australia. The article concludes that diverse experiences of identity formation in Australia serve as an impetus for strengthening intra-Muslim relations based on previous success with inter-faith initiatives, as well as intergroup contact with non-Muslims.
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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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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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Saleem, Muniba, Sara Prot, Craig A. Anderson, and Anthony F. Lemieux. "Exposure to Muslims in Media and Support for Public Policies Harming Muslims." Communication Research 44, no. 6 (December 9, 2015): 841–69. http://dx.doi.org/10.1177/0093650215619214.
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Few studies have empirically examined how media stereotypes of Muslims influence Americans’ support for public policies exclusively harming Muslims. Across three studies, we tested the short-term and long-term effects of news portraying Muslims as terrorists on Americans’ support for public policies harming Muslims domestically and internationally. Study 1 revealed that exposure to news portraying Muslims as terrorists is positively associated with support for military action in Muslim countries. Study 2 revealed that exposure to news portraying Muslims as terrorists is positively associated with support for public policies that harm Muslims domestically and internationally; this effect was fully mediated by perceptions of Muslims as aggressive. Experimental results from Study 3 revealed that exposing participants to negative Muslim media footage, relative to neutral or no-video footage, increased perceptions of Muslims as aggressive, increased support for harsh civil restrictions of Muslim Americans, and increased support for military action in Muslim countries. Exposure to positive Muslim footage yielded opposite results. We discuss the importance of media in exacerbating aggressive attitudes and public policies in the context of intergroup relations.
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Fischer, Johan. "Material Muslim Authority: Danish Debates about Religious Markets." Journal of Muslims in Europe 11, no. 1 (February 16, 2022): 106–23. http://dx.doi.org/10.1163/22117954-bja10044.
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Abstract The increasing visibility of halal (meat) products in non-Muslim countries, such as Denmark, highlights the central and controversial role of Muslim authority in the regulation/certification of halal products along two axes: Muslims/non-Muslims and divergent Muslim groups/organisations. Using qualitative data gathered through participant observation and interviews conducted at Muslim organisations and businesses in and around Copenhagen, I argue that halal production and regulation is a constructive lens through which to explore why and how Muslim authority and legitimacy are generated and contested in contemporary Denmark. Muslim authority within the halal market evidently emerges at the interface between local and international Muslim organisations/certifiers, the state and consumers.
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Khan, Ghazala, and Faiza Khan. "“Is this restaurant halal?” Surrogate indicators and Muslim behaviour." Journal of Islamic Marketing 11, no. 5 (July 25, 2019): 1105–23. http://dx.doi.org/10.1108/jima-01-2019-0008.
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Purpose The purpose of this study is to investigate what cues or surrogate indicators Muslims use to determine whether restaurants are suitable for dining purposes in the absence of the halal logo and to examine if the cues used are different among Muslims from non-Muslim countries as opposed to Muslims from Muslim countries. Design/methodology/approach Data were collected via semi-structured interviews in one Muslim majority (Malaysia) and one non-Muslim country (the UK). A total of 16 adults participated in the study with an equal representation from both countries. Findings In the absence of the halal logo, participants relied on extrinsic cues such as the presence of other Muslim-looking customers and service personnel to determine whether a restaurant was deemed safe for dining in. The location of a restaurant was a strong indicator for Muslims in both Muslim and non-Muslim countries. In the absence of the halal logo, participants read the menus carefully, queried the service personnel for additional information and selected safer options, such as vegetarian and seafood. Research limitations/implications The study used a small sample, and therefore, the findings are tentative. Practical implications Given the growth of Muslim population in many non-Muslim countries, it is important for restaurants in non-Muslim countries not to marginalize this customer base. Trust is a key issue and service providers without the halal logo should gain the trust of Muslim customers by training service personnel and equipping them with knowledge of what halal means, developing menus with vegetarian and seafood options, providing detailed information on ingredients and communicating this on their websites and social media sites. They could also consider working with Muslim food and travel bloggers to promote themselves to a Muslim audience. They can develop a more Muslim sympathetic marketing approach and consider using separate cooking and serving utensils to gain trust and patronage of Muslim customers as well as to appeal to a larger market (vegans/vegetarians). Originality/value The present study is one of the first studies that concentrates on gaining an insight into how Muslims make decision pertaining to the selection and dining at a restaurant in the absence of the halal logo. A major contribution of the study is the identification of cues that assist Muslims when evaluating and selecting alternative food options in the absence of a halal logo.
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Firmonasari, Aprillia, Wening Udasmoro, and Roberta Salzano. "Hybrid Perspectives: Muslim and Secular Discourses in French Politics." Indonesian Journal of Islam and Muslim Societies 11, no. 2 (December 8, 2021): 299–325. http://dx.doi.org/10.18326/ijims.v11i2.299-325.
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Increased immigration, especially from Muslim-majority countries, has been broadly debated in French socio-political life. Frictions have been common between two groups: Muslims and non-Muslims who identify themselves as 'defenders of secularism'. At the same time, however, hybrid strategies have emerged in which Muslims and non-Muslims have sought to culturally and socially adapt themselves. Through a review of online French media published between 2017 and 2020, as understood using social constructivism, this study explores these groups' construction of hybrid identities. Discourses were analyzed to identify their ideological schemes, utterances, references, and arguments, with linguistic analysis facilitated by NVIVO software. Analysis shows that the hybrid discourses of non-Muslim 'defenders of secularism' have been more prominent than those of Muslims. Furthermore, the narrative tendencies of these hybrid discourses indicate that non-Muslim groups have sought to promote diversity in religious practices in France, while Muslim groups have sought to integrate themselves into broader French society.Meningkatnya jumlah imigran, terutama imigran muslim menjadi persoalan sendiri pada kehidupan sosial politik Prancis. Seringkali terjadi gesekan-gesekan narasi mengenai keislaman antara dua kelompok, yaitu kelompok muslim; dan non-muslim yang melabelkan dirinya sebagai ‘pembela sekularitas’. Namun di sisi lain, muncul pula narasi hibrid yang memuat strategi adaptasi budaya dan sosial dari kelompok muslim maupun kelompok non-muslim. Maka dari itu, penelitian ini membahas konstruksi wacana hibrid pada dua kelompok tersebut di media online Prancis dari tahun 2017 sampai 2020 dengan menggunakan perspektif konstruktivitis sosial dalam masyarakat menurut Lev Vygostky. Data wacana dianalisis dengan skema ideologis, tuturan, referensial dan argumentasi dengan melihat konteks wacana dengan menggunakan alat bantu linguistik NVIVO. Hasil analisis menunjukkan bahwa wacana hibrid dari kelompok non-muslim ‘pembela sekularisme’ lebih tinggi daripada wacana hibrid dari kelompok muslim. Selain itu, pola-pola narasi konstruksi wacana hibrid menunjukkan bahwa kelompok kelompok non-muslim bersikap terbuka dengan adanya keberagaman agama dan praktik keagamaan di negara Prancis; dan kelompok muslim berkeinginan untuk dapat berintegrasi dengan masyarakat Prancis.
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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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Nurmila, Nina. "The Influence of Global Muslim Feminism on Indonesian Muslim Feminist Discourse." Al-Jami'ah: Journal of Islamic Studies 49, no. 1 (June 29, 2011): 33–64. http://dx.doi.org/10.14421/ajis.2011.491.33-64.
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Since the early 1990s, many Muslim feminist works have been translated into Indonesian. These are, for example, the works of Fatima Mernissi, Riffat Hassan, Amina Wadud, Asghar Ali Engineer, Nawal Saadawi, Asma Barlas and Ziba Mir-Hossaini. These works have been influential in raising the awareness of Indonesian Muslims concerning Islam as a religion which supports equality and justice, but whose message has been blurred by patriarchal interpretations of the Qur’an which mostly put men in the superior position over women. Influenced by Muslim feminists from other countries, there has been an increasing number of Indonesian Muslim scholars, both male and female, who have challenged the existing male biased Qur’anic interpretations on gender relations. These scholars, for instance, are Lily Zakiyah Munir, Nasaruddin Umar, Zaitunah Subhan, Musdah Mulia and Nurjannah Ismail. This paper aims to shed some light on the influence of non-Indonesian Muslim feminist works on Indonesian Muslim feminist discourse. It will also discuss some of the reactions of Indonesian Muslims to the works of Muslim feminists. While some argue for the reinterpretation of the Qur’anic verses from the perspective of gender equality, others feel irritation and anger with the contemporary Muslim feminist critique of the classical Muslim interpretations of the Qur’an, mistakenly assuming that Muslim feminists have criticized or changed the Qur’an. This feeling of anger, according to Asma Barlas, may be caused by the unconscious elevation in the minds of many Muslims of the classical fiqh and tafsir into the position of replacing the Qur’an or even putting these human works above the Qur’an. This, according to her, has unconsciously left the Qur’an “untouchable” (too sacred to be reinterpreted) for most contemporary Muslims.
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Jianjun, Mai. "The Hui Muslims in China." Indonesian Journal of Islamic History and Culture 5, no. 1 (May 30, 2024): 1–11. http://dx.doi.org/10.22373/ijihc.v5i1.4424.
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The Hui Muslim is the largest Muslim minority ethnic group in China. While global attention has largely focused on China’s Uygur Muslims, the Hui Muslims have remained relatively marginalized, resulting in prevalent misconceptions about their identity as native Chinese converts to Islam. This article seeks to correct these misconceptions by exploring the deep historical roots of the Hui Muslims. In doing so, the article aims to shed light on the development and evolution of this unique Muslim minority, emphasizing its distinctive ethnic identity within a prominently non-Muslim Chinese society.
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Phillips, Richard. "Muslim Geographies." American Journal of Islam and Society 25, no. 3 (July 1, 2008): 147–51. http://dx.doi.org/10.35632/ajis.v25i3.1466.
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“Muslim Geographies,” a conference and public lecture organized byRichard Phillips (University of Liverpool) with support from the Economic&Social Research Council (ESRC Research Grant RES-000-22-1785), tookplace on 4-5 April 2008 at Liverpool University and the Merseyside MaritimeMuseum. The event had several goals: to draw together and advancegeographical research involving Muslims, provide a forum for debate aboutthe spaces that shapeMuslimlives, and establish informed dialogue betweenMuslims and non-Muslims as well as between academics and activists.These goals were pursued through a public lecture and debate, to whichmembers of Muslim, activist, and other local communities were invited. Tomake the conference as inclusive as possible, the eventwas free, some of the sessions were held off-campus, and researchers in architecture, sociology,religious studies, anthropology, public policy, geography, and other disciplineswere invited to participate.The opening session, “Envisaging Geographies of, for, and byMuslims,”traced current trends and future directions in geographical research involvingMuslims. Peter Hopkins (Newcastle) presented, and the ensuing discussionfeatured panelists Claire Dwyer (University College London), Ayona Datta(London School of Economics), and Kevin Dunn (New South Wales). Thepanelists complicated the term Muslim geographies by acknowledging theheterogeneity of Muslims’ experiences and identities and expressed concernabout how academic research represents Muslims. Nevertheless, they identifiedthe purchase of geographical research on key areas of Muslim life,including their integration, relationships, surveillance, and identities ...
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Willoughby, Jay. "Muslim Cosmopolitanism." American Journal of Islam and Society 31, no. 1 (January 1, 2014): 161–63. http://dx.doi.org/10.35632/ajis.v31i1.1034.
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On November 8, 2013, Syed Muhd Khairudin Aljunied (National Universityof Singapore; Fulbright Fellow, Columbia University) addressed the topic of“Muslim Cosmopolitanism.” The event was held at the IIIT headquarters inHerndon, Virginia.He began his talk with a personal example: He is the child of an Arab fatherand an Indian mother, his culture is Malay, he prefers to talk in eitherMalay or English, and he understands Chinese. Thus, he is a living exampleof his assertion that “being Muslim is part and parcel of being able to appreciate many cultures … We are all hybrids,” and therefore it is only natural forMuslims to embrace diversity. While this was true for the first millennium ofIslamic civilization, it is, unfortunately, “not the case today.”Aljunied cited several examples of how contemporary Muslims have putthis reality aside. For example, he raised the question of why, when a Muslimengages in something that is clearly wrong, do Muslims apologize by sayingthat he/she is a “bad Muslim,” instead of a “bad person,” or become offensiveby saying that the action was somehow justified. He noted that this is “an unhealthydevelopment in the world in general, and especially in the UnitedStates” – one that Muslims should abandon. Instead, Muslims need to studytheir history and understand exactly who they are. With this goal in mind, hepraised AbdulHamid AbuSulayman’s Crisis in the Muslim Mind (IIIT: 1993)for its analysis of such concerns ...
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Semerdjian, Elyse. "NAKED ANXIETY: BATHHOUSES, NUDITY, AND THEDHIMMĪWOMAN IN 18TH-CENTURY ALEPPO." International Journal of Middle East Studies 45, no. 4 (October 15, 2013): 651–76. http://dx.doi.org/10.1017/s0020743813000846.
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AbstractIn the 18th century, non-Muslims and women crossed social boundaries during a period of increased global consumption, prompting intervention on the part of Ottoman officials. On the imperial level, the sultan promulgated edicts to restrict such crossings, following the path of earlier laws that had regulated public spaces including bathhouses. In Aleppo, a local reflection of these 18th-century trends was increased monitoring of nudity and of contact between Muslims and non-Muslims within the city's bathhouses. Regulations required that bathkeepers provide separate bath sundries for Muslims and non-Muslims and prohibited co-confessional bathing for women in particular. With the assistance of guilds—and to a lesser extentmilletrepresentatives—complex bathing schedules for Muslim and non-Muslim women were registered at court to support segregation policies. Jurists discussing modesty requirements for Muslim women declared that non-Muslim (dhimmī) women were to be treated as unrelated men in that they were forbidden to gaze upon a naked Muslim woman. Shariʿa court rulings were constructed along similar lines, indicating that thedhimmīwoman was an unstable, liminal social category because in some circumstances her gaze was gendered male. Muslim male elites and local guilds ultimately instituted segregated bathing schedules to protect the purity of Muslim women from the danger posed by thedhimmīfemale figure.
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Muhsinin, Mahmud. "SEMANTICS STUDY OF THE WORD 'MUSLIM' IN AL-QURAN." Humanities & Social Sciences Reviews 7, no. 4 (October 7, 2019): 1026–30. http://dx.doi.org/10.18510/hssr.2019.74140.
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Purpose: This research will try to research the semantic meaning of Muslims in Al-Qur'an. What is the meaning of the Muslim in Al-Qur'an? How many verses contain the word Muslim in Al-Qur'an? Methodology: In this study, the author collects all the verses that contain the Muslim word either it is singular or in plural form. From the various meanings of the sentences, then analyzed the meaning of the word Muslim in each sentence or perverse, and then we describe what is Muslim? Result: The word Muslim is contained in 39 verses which are spread out across 24 letters. The Muslim word is attached to the Prophet and his followers. Prophet Muhammad SAW is the last prophet and the Muslim word pinned to the Prophet Muhammad and his followers. The nature of the Muslims include: Believing in the Qur'an, Believing in all the Prophets, Serving only to Allah not associating Him with anything, Preaching to monotheists sincerely expecting rewards from Allah, Istiqomah in piety, Not arrogant and submitting to God, Want to hear the Al-Qur'an with full of obedience, Hasten to surrender to Allah (repent), Muslims are the lucky ones in the afterlife, the Muslims are very concerned about family circumstances, pray for them, worship to the mother-father, the Muslims will be serious in Slowing down the religion of Islam. Applications: This research can be used for universities, teachers, and students. Novelty/Originality: In this research, the model of semantics study of the word 'Muslim' in Al-Quran is presented in a comprehensive and complete manner.
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Yusuf, Muhammad. "HUBUNGAN MUSLIM DENGAN NON-MUSLIM PERSPEKTIF ULAMA BUGIS." Al-Tahrir: Jurnal Pemikiran Islam 14, no. 2 (November 1, 2014): 271. http://dx.doi.org/10.21154/al-tahrir.v14i2.74.
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<em>Qur’anic exegeses have many variants in terms of sources, methods and languages. Some Qur’anic exegeses using tah}li>li> or mawd}u>’>i method are even written in a local language. This article elucidates the Bugese Muslim scholar thoughts in their work Tafsere Akorang Mabbasa Ugi regarding Muslim and Non-Muslim relations. Using historical approach and content analysis, the author traces the thematic Qur’anic verses on Muslims and non-Muslim relations and the actual practices of interactions between the Prophet Muhammad and non-Muslims. It shows that the verses do not limit interactions and cooperation in the name of religion. Such interactions are limitless to non-Muslims. The acknowledgment on the existence of others and the prominence in ethical attitudes towards them are keywords in maintaining harmonious and tolerant interreligious communication and relations. There are universal and particular values of religion. While the universal values serve as a common denominator for all religions, the particular values are specific to each religious tradition that must be fully tolerated and respected because these are sensitive aspects that may stimulate conflicts.</em>
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Shams, Tahseen. "Homeland and Heartland: Conceptualizing the “Muslim” “Diaspora”." Diaspora: A Journal of Transnational Studies 21, no. 1 (March 1, 2021): 47–63. http://dx.doi.org/10.3138/diaspora.21.1.2020-11-03.
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Arguing for more conceptual specificity regarding the term “Muslim diaspora,” this article identifies two conflation problems in the scholarship on Muslim immigrants. First, the immigrants’ “Muslimness,” which refers to the signifiers, thought-processes, discourses, and actions that others perceive to be associated with Islam, is often conflated with the immigrants being “Muslims”—i.e., members of a discrete, bounded group supposedly different from non-Muslims. Second, Muslims’ transnational engagements—meaning, their cross-border ties between exclusively the sending and receiving countries—are often conflated as being diasporic—connections targeted towards other Muslims abroad motivated by a sense of religious solidarity. Consequently, researchers have been largely unable to distinguish Muslims’ religious performance from an ethnic one and have taken Muslims’ immigrant transnationalism as evidence of an emerging “Muslim” “diasporic” consciousness. This article parses existing scholarship on Muslim immigrants in the West and offers a new way of conceptualizing “Muslim diaspora” to move past these ambiguities. It offers the concept of “heartland”—distinct from immigrants’ “homeland”—to better distinguish Muslims’ religion-based diasporic expressions from their ethnicity based transnational ones.
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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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Mohamed, Besheer. "Muslim Americans." American Journal of Islam and Society 36, no. 2 (April 15, 2019): 85–86. http://dx.doi.org/10.35632/ajis.v36i2.585.
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Muslim Americans: Debating the Notions of American and Un-American is an ambitious attempt to explore how American Muslims, especially immigrants and their children, see the US and are seen by it. It uses the voices of Muslim Americans to explore what peoples and cultures can be considered American, and which are not. The author offers it as “a counter-narrative to the reactionary thinking of academics ... and some media and politicians who have place Islam/Muslims as the Other.”
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Issah, Salifu, and Dr Iddrisu Sulemana. "Benefits of Communication Skills to female Muslim students at Tamale College of Education." Journal of English Language and Literature 11, no. 1 (February 28, 2019): 1103–8. http://dx.doi.org/10.17722/jell.v11i1.410.
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This study investigated the benefits that are accrued to female Muslims students of Tamale College of Education when they become proficient in communication skills. The study adopted qualitative approach, employed purposive and twenty – six female Muslim students were interviewed. As opposed to some traditional views that the best female Muslim students could do is bear children, cook and care for children and the aged. This investigative piece showed that when female Muslim students gain admissions into Tamale College of Education and study Communication skills, the following benefits accrue to them. One, female Muslims develop a lot of Communicative Competencies. The study also showed that female Muslims develop enhanced confidence. The study also showed that female Muslims have high expectation for job opportunities. The study again found that female Muslim students become liberated as a benefit of communication skills. The study showed that female Muslim students become more socialised and lastly, the study showed that female Muslims have their prospects in marriage enhanced.
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Kholiludin, Tedi. "Islamisme, Pos-Islamisme dan Islam Sipil: Membaca Arah Baru Gerakan Islam." IQTISAD 3, no. 1 (October 1, 2016): 52. http://dx.doi.org/10.31942/iq.v3i1.2460.
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AbstrakDi ranah kajian Islam, perbedaan antara Islamisme dan Islam sering diabaikan atau bahkan dihilangkan. Namun, demi alasan yang akan menjadi lebih jelas pada penjelasan berikutnya, pembedaan tersebut penting bagi kepercayaan bahwa umat muslim bisa hidup damai dengan non muslim. Keimanan Islam bukanlah penghambat bagi perdamaian atau juga ancaman bagi non muslim lainnya. Di sisi lain, Islamisme menciptakan keretakan peradaban antara muslim dan non-muslim. Bukan hanya label “Yahudi dan tentara Perang Salib” yang dianggap sebagai musuh, tetapi juga menyasar non muslim lainnya: Hindu di Kashmir dan Malaysia, Buddha dan Konfusian di Cina serta Asia Tenggara, orang-orang penganut agama animisme Afrika di Sudan. Islamisme mengklasifikasikan seluruh kalangan non muslim sebagai kuffar (orang-orang kafir) dan dengan demikian berarti merupakan “musuh Islam.” Kalangan Muslim liberal pun tidak luput dari sasaran. Selain berkontribusi terhadap polarisasi antara Muslim dan non Muslim lainnya, Islamisme juga memunculkan perseteruan internal yang kejam. Islamisme bukanlah sesuatu yang dibutuhkan oleh peradaban Islam saat ini di tengah krisis yang tengah melandanya. Malahan, kita perlu bersepakat dengan Islam sipil dan liberal terkait perspektif sekular. Dalam melakukan hal tersebut, kita sebagai Muslim non Islamis tidak hanya menerima pluralisme tetapi juga mencari tempat bagi Islam dalam kebinekaan buda'ya dan agama yang membentuk dunia modern. Para muslim liberal bukanlah “suatu irisan kecil”. Dengan menggambarkan kita seperti itu, yang akibatnya pun bisa kita abaikan, bukan semata kesalahan faktual, tetapi sebuah langkah taktis, ketika asumsi ini justru cenderung mengalienasikan kalangan muslim non-Islamis sekular yang paling bersahabat dengan Barat.Kata Kunci: Islamisme, Pos-Islamisme, Islam Sipil AbstractIn Islamic study, the difference between Islamism and Islamic are often overlooked or even eliminated. However, for clearer reasons will be explained on next chapter. The distinction is important to believe that muslims can live in peace with non-muslims. Islamic faith is not a barrier for peace or even a threat to non-muslims. On the other hand, Islamism creates a rift of civilizations between muslims and non-muslims. Not only label "Jews and Crusaders" were regarded as enemies, but also targeting non-muslims: Hindus in Kashmir and Malaysia, Buddhist and Confucian in China an Southeast Asia, the African animist religions in Sudan. Islamism classify all non-muslims as kuffar (infidels) and it means they are all "enemies of moslem." Among the liberal muslims are not missed the target. Beside to contribute the polarization between muslims and non-muslims, Islamism also raises cruel internal conflict. Islamism is not something needed by moslem civilization in the crisis that they faced. Instead, we need to agree that between the civilian moslem and liberal related to secular perspective. In this case, we are as moslem non-Islamism not only accept pluralism but also placing Moslem in cultural diversity and a religion that shape modern world. Liberal Muslims are not "a thin slice". By describing us like that, which its consequent can we ignore, not merely is factual errors, but a tactical step, when assuming it pricely tend to alienate secular Moslem non-Islamist who most friendly to the Western.Keywords: Islamism, Pos-Islamism, Civil Islamic
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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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Braman, Eileen, and Abdulkader H. Sinno. "An Experimental Investigation of Causal Attributions for the Political Behavior of Muslim Candidates: Can a Muslim Represent you?" Politics and Religion 2, no. 2 (April 14, 2009): 247–76. http://dx.doi.org/10.1017/s1755048309000224.
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AbstractAmerican Muslim representation in elected office has lagged behind that of other groups of comparable size. Muslims now make up 2% of the total United States population and enjoy much larger concentrations in some urban areas. American Muslims are also disproportionately educated and enjoy a higher average socio-economic status than members of groups with similar numbers that have made strides in terms of political representation in our democracy. Yet Muslims have not made similar advances in the political arena. There are a number of reasons that might account for this situation. Here, we look at one possible explanation that is especially intriguing — and perhaps a bit troubling: the idea that voters make different causal attributions for the behavior of Muslim candidates for office. We employ an experimental design to examine the attributions participants use to “explain” the behavior of hypothetical Muslim and non-Muslim candidates. We conduct two experiments involving distinct political offices: State Attorney General and United States Senator. We find that respondents generally do not attribute behavior differently in the case of Muslim and Christian candidates, except in the case of lax prosecution of a terrorism case. Politically sophisticated respondents assume that a Muslim prosecutor who does not have a large Muslim constituency is sympathetic to Muslim terrorists, but not one with a larger Muslim voting base. Non-sophisticates attribute his behavior to such motivations regardless of the concentration of Muslims in his district.
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Jones, Gavin W. "Divorce in Malaysia: Historical Trends and Contemporary Issues." Jurnal Institutions and Economies 13, no. 4 (October 1, 2021): 35–60. http://dx.doi.org/10.22452/ijie.vol13no4.2.
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Divorce rates in Malaysia have risen substantially in the first two decades of the 21st century. The main upsurge was between 2007 and 2010, after which the rates levelled off. The Muslim divorce rate remains at a level more than double that of non-Muslims, though the trends in divorce have moved in the same direction for both groups. East Malaysia has its own patterns. Muslim divorce rates in Sabah are only half those in Peninsular Malaysia, as are non-Muslim divorce rates in both Sabah and Sarawak. Although information is not available for Malaysia about the proportion of Muslim divorces initiated by wives, for both Indonesia and Singapore, more than two thirds of Muslim divorces are initiated by the wife. Clearly, many similar forces are influencing divorce for both Muslims and non-Muslims in the predominantly urban populations of these three countries. “Modern divorce” is related to the pressures of urban living; pressures of balancing work responsibilities and household arrangements when both partners are working; decreasing tolerance for remaining in an unsatisfactory marriage; and increasing community acceptance of divorce in such circumstances. As similar pressures have been experienced by both Muslim and non-Muslim populations, the tendency for Muslim and non-Muslim divorce rates in Malaysia to move in parallel directions is not surprising.
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Karyanto, Umum B. "THE APPOINTMENT OF NON-MUSLIM LEADERS." ALSINATUNA 3, no. 1 (March 2, 2018): 12. http://dx.doi.org/10.28918/alsinatuna.v3i1.1150.
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The controversy of non-Muslim leadership in the majority of Muslims is common. Historically, this issue has been long-standing and has always invited debates among experts from time to time. In response to this issue, the Ulamas split into two camps, some forbidden, but others permitted. The Indonesian state which in fact has a majority Muslim population often experience a collision related to the appointment of non-Muslim leaders. Essentially, leadership is a mandate that must be mandated to those who can afford it. Indonesian law guarantees all its citizens to emerge as both Muslim and non-Muslim leaders. Therefore, this paper attempts to analyze the appointment of non-Muslim leaders with a semantic approach to verses of the Qur'ân that textually prohibits Muslims (believers) to appoint non-Muslims as leaders because of the words waliy and auliyā'which textually has the meaning of "protector and leader". The semantic approach used in this paper refers to the basic and relational meaning so that it will feel more fair in interpreting the text.
Key words: non-Muslim, waliy, auliyā’, semantic, al-Qur’ân.
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Wardana, Amika. "Encountering Muslim �Others�: Indonesians in the Muslim Diaspora of London." KOMUNITAS: International Journal of Indonesian Society and Culture 6, no. 2 (January 7, 2015): 197–211. http://dx.doi.org/10.15294/komunitas.v6i2.3078.
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The article investigates the social relations between Indonesian immigrants and the multicultural Muslim community in London by examining the applicability of the Ummah concept, in the context of the diaspora. The Muslim diaspora, though their similarity of faith, has always contained internal diversity and fragmentation. Likewise, different religious trajectories of Muslim immigrants as illustrated by Indonesians in London have been identified to shape different understandings of unity and diversity of Muslims, which forge different forms of social relation with fellow Muslim immigrants in the city. The traditionalist London Indonesians have trivialized the unity of Muslim in diaspora through daily encounters yet maintained inevitable different ethnic affinities and religious-sectarian affiliations as a wall dividing them altogether. The revivalist Indonesians have construed the diasporic unity of Muslims as an idealized-normative concept that should be realized socially, culturally and politically by suppressing internal ethnic, national and religious-sectarian fragmentations. While the secularist Indonesians have shown an apathetic position to the implausibility of the diasporic unity of Muslims due to its irreconcilable perceived internal diversities and divisions.Artikel ini menelaah pola relasi sosial antara imigran Indonesia dengan masyarakat Muslim multikultural di London dengan menguji kesesuaian konsep kesatuan Ummat Islam dalam konteks diaspora. Meskipun memiliki persamaan iman, diaspora Muslim selalu terbangun dalam perbedaan internal dan perpecahan. Demikian pula dengan arah perkembangan religiusitas imigran Muslim yang beraneka-ragam termasuk yang berasal dari Indonesia yang pada akhirnya membentuk beberapa pola relasi sosial dengan komunitas Muslim lainnya di kota ini. Kelompok Muslim Indonesia tradisional menganggap biasa konsep kesatuan Ummat Islam dalam perjumpaan sehari-hari dengan komunitas Muslim lainnya sehingga tetap menjaga jarak berdasarkan perbedaan etnis dan afiliasi tradisi keagamaannya. Kelompok Muslim Indonesia revivalist memahami kesatuan Ummat sebagai konsep ideal yang perlu direalisasikan dalam kehidupan sosial, budaya dan politik sekaligus mengubur potensi perpecahan karena perbedaan etnis dan tradisi keagamaan. Sebaliknya, kelompok imigran Indonesia sekuler menunjukkan sikap apatis terhadap kesatuan Ummat karena adanya perbedaan dan perpecahan internal Ummat Islam yang tidak mungkin didamaikan.
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Bahtiar, Ace Toyib, Bahri Ghazali, Yunan Yusuf Nasution, Shonhaji Shonhaji, and Fitri Yanti. "Dakwah Bil Hal: Empowering Muslim Economy in Garut." Ilmu Dakwah: Academic Journal for Homiletic Studies 14, no. 1 (June 8, 2020): 125–44. http://dx.doi.org/10.15575/idajhs.v14i1.9122.
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The problems that occur to Muslims in the world including Indonesia are somewhat complex. Muslims are still in a circle of poverty. At the same time there is a gap between the lives of elite, Muslim leaders and the fate of most Muslims. This research was conducted to find out how important the role of dakwah bil hal (preaching by action) compared to oral preaching by preachers, preachers in Indonesia. This study uses descriptive qualitative methods that collect data by observation, in-depth interviews and focus group discussions (FGD). From the research conducted, it was found that dakwah bil hal must be done in a balanced manner and in tandem with oral preaching, does not need to be dichotomized between the two. Both methods of da'wah must go hand in hand. Dakwah bil hal the case especially in the economic field increases the ability and independence of Muslims. Henceforth will increase the human resources of Muslims, away from backwardness. This has relevance to the theory of uses and gratification theory proposed by Elihu Katz, Jay G. Blumler and Michael Gurevitch. More serious and systematic efforts are needed by Muslim leaders, Muslim organizations in carrying out preaching activities. So that there is no gap between the lives of Muslim leaders, administrators of Islamic organizations and Muslims generallyPersoalan yang terjadi pada kaum muslim di dunia termasuk Indonesia terbilang komplek. Kaum muslim masih berada di dalam lingkaran kemiskinan. Pada saat yang sama ada jarak antara kehidupan elit, tokoh muslim dengan nasib sebagian besar kaum muslim. Penelitian ini dilakukan untuk mengetahui seberapa penting peran dakwah bil hal dibandingkan dengan dakwah bil lisan oleh para dai, pelaku dakwah di Indonesia. Penelitian ini menggunakan metode kualitatif deskriptif yang mengumpulkan data dengan observasi, wawancara mendalam dan focus group discussion (FGD). Dari penelitian yang dilakukan, ditemukan bahwa dakwah bil hal harus dilakukan secara seimbang dan beriringan dengan dakwah bil lisan, tidak perlu didikotomikan antara keduanya. Kedua metode dakwah tersebut harus seiring sejalan. Dakwah bil hal khususnya di bidang ekonomi meningkatkan kemampuan dan kemandirian kaum muslim. Untuk selanjutnya akan meningkatkan sumber daya manusia kaum muslim, menjauh dari ketertinggalan. Hal ini memiliki relevansi dengan teori penggunaan dan kepuasan (uses and gratification theory) yang dikemukakan oleh Elihu Katz, Jay G. Blumler dan Michael Gurevitch. Diperlukan upaya lebih serius dan sistematis yang dilakukan oleh tokoh muslim, organisasi muslim di dalam melakukan kegiatan dakwah bil hal. Sehingga tidak ada jurang (gap) antara kehidupan tokoh muslim, pengurus organisasi Islam dengan kaum muslim secara umum.
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Ibdalsyah, Ibdalsyah, Abdu Rahmat Rosyadi, and Hafiz Taqwa. "A New Paradigm of Islamic Dakwah on Food and Halal Products for Non-Muslims." Proceedings of The International Halal Science and Technology Conference 15, no. 1 (December 8, 2022): 99–109. http://dx.doi.org/10.31098/ihsatec.v15i1.599.
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Halal food and products have long been only an issue and monopoly of Muslims because they are related to religion. However, in the current era of globalization, this is a necessity among non-Muslims because, in halal food and products, there are benefits for health. Producers and consumers of halal food and products are not only Islamic countries that care, but non-Muslim secular-based countries that are Muslim minorities also make this halal issue a competitive advantage. In various non-Muslim countries are, halal food and products a promising business opportunity because of halal marketing and consumers who are Muslim and non-Muslim citizens. These facts, information, and data are reasons to research products among non-Muslims as an area of Islamic proselytizing. This descriptive research is carried out qualitatively to answer social phenomena to the enthusiasm of non-Muslim people for the needs and interests of halal food and products. The study of scientific theory in Islamic principles considers that food and products are very positive for producers and favorable without knowing religious differences. The survey results can study halal food and products based on scientific studies and from an Islamic perspective are formed and consumed by Muslim-based and non-Muslim countries. Based on this, the new paradigm of Islamic proselytizing today and in the future can be carried out and aimed at Muslims and non-Muslims as findings of this study show that halal foods and products benefit producers and consumers in adhering to religion and health benefits.
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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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Allen, Chris. "Young, Brummie and Muslim in the Problematised City: Investigating Identity and Belonging Among Muslim Youth in Birmingham, England." Journal of Social Inclusion 12, no. 1 (August 26, 2021): 23–36. http://dx.doi.org/10.36251/josi200.
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This article investigates how the identity and sense of belonging evident among young Muslims in Birmingham, England are effected by the city’s ‘problematisation’. To do so, this article presents the findings from new empirical data gathered from 125 respondents aged between 18 and 25 all of whom identified as Muslim and were resident in Birmingham. Having contextualised the city’s problematisation, British Muslim identity and the ‘politics of belonging’, this article adopts a threefold approach. First, in relation to how young Muslims in the city identify with it as something of an abstract entity, unproblematically identifying as ‘Brummie’. Second, in relation to how young Muslims identify ‘home’ and belonging to the city’s ‘Muslim areas’. Third, in relation to the perceived risk of victimisation due to their Muslim identity in the multicultural spaces of the city centre. In conclusion, this article suggests that while the city’s problematisation has little detrimental impact on young Muslim identity, the internalisation of that problematisation necessitates changes in the performance of Muslim identity.
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Gokgoz-Kurt, Burcu. "The Construction of Authentic Muslim Identity among Nationally Diverse Women: The Case of an Arab Woman." Advances in Language and Literary Studies 8, no. 6 (December 25, 2017): 166. http://dx.doi.org/10.7575/aiac.alls.v.8n.6p.166.
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This paper examines religious and ethnic identity construction among nationally diverse Muslim women, and shows how Muslim women may reflect asymmetrical power relations regarding their religiousness. While Muslims are usually treated as one homogenous community by those who are not very familiar with the Muslim communities, within the Islamic world, in fact, some Muslim-majority countries may be more strongly associated with Islam than others. Drawing on data gathered through spontaneous conversations, and informal, unstructured interviews during a gathering of four Muslim women, the present study reveals how one Muslim woman belonging to the Arab world authenticates herself in the presence of non-Arab Muslims through her discourse. Several factors such as economic wealth, heritage, politics, and language seem to help her claim “genuine” membership of Islam.
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Bruneau, Emile, Nour Kteily, and Emily Falk. "Interventions Highlighting Hypocrisy Reduce Collective Blame of Muslims for Individual Acts of Violence and Assuage Anti-Muslim Hostility." Personality and Social Psychology Bulletin 44, no. 3 (December 18, 2017): 430–48. http://dx.doi.org/10.1177/0146167217744197.
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Collectively blaming groups for the actions of individuals can license vicarious retribution. Acts of terrorism by Muslim extremists against innocents, and the spikes in anti-Muslim hate crimes against innocent Muslims that follow, suggest that reciprocal bouts of collective blame can spark cycles of violence. How can this cycle be short-circuited? After establishing a link between collective blame of Muslims and anti-Muslim attitudes and behavior, we used an “interventions tournament” to identify a successful intervention (among many that failed). The “winning” intervention reduced collective blame of Muslims by highlighting hypocrisy in the ways individuals collectively blame Muslims—but not other groups (White Americans, Christians)—for individual group members’ actions. After replicating the effect in an independent sample, we demonstrate that a novel interactive activity that isolates the psychological mechanism amplifies the effectiveness of the collective blame hypocrisy intervention and results in downstream reductions in anti-Muslim attitudes and anti-Muslim behavior.
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Hidayah, Nur. "How Reformist Islamic Theology Influences Muslim Women’s Movement: The Case of Liberal-Progressive Muslims in Indonesia." Journal of Asian Social Science Research 2, no. 1 (August 6, 2020): 53–72. http://dx.doi.org/10.15575/jassr.v2i1.15.
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Reformist Muslim ideology has been perceived to liberate Muslim women from the shackles of patriarchal religious and cultural norms. This article analyzes the extent to which contemporary reformist Islamic theology influences Muslim women’s movement in the light of Muslim debates on women and gender issues. In doing so, it focuses on the case of Islamic reform by Indonesian liberal-progressive Muslims since the late New Order and its influence on the Muslim women’s movement in the country. This article argues that Islamic reform promoted by contemporary liberal-progressive Muslims has given a significant contribution to the development of Muslim women’s movement. It has laid the ground for an Islamic paradigm shift on the discourse on Islam and gender. The opening of the gate of ijtihad and respect for modernity espoused by reformist Muslims have provided tools for radical change in Islamic discourse on gender while still ground such change on an Islamic basis. It has empowered Muslim women to claim for the rights in religious knowledge production and build a critical mass of Muslim women who take an active part in the struggle for gender and social justice. However, the development of Muslim women’s movement has been far more vibrant through its engagement with the dynamic of its surrounding socio-political circumstances and though critical dialogue with broader currents of feminist thoughts. Such complex genealogies have enabled Muslim women’s movement to claim its own identity as indigenous Islamic feminism that poses multiple critiques to any unjust systems that deprive Muslim women of their rights.
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Mr. Sidhique P. and Dr Abdul Mohammed Ali Jinnah. "Within the Hybrid Imagination: Muslim Women's Agency after 9/11 in Laila Halaby’s once in a Promised Land." Dogo Rangsang Research Journal 12 (2022): 63–70. http://dx.doi.org/10.36893/drsr.2022.v12i12n01.63-70.
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In literary imaginations, Muslim women are frequently portrayed as disempowered, oppressed, and devalued by Muslim men, submissive to their husbands with no equal rights, utterly neglected by their parents and mistreated as daughters-in-law, and, most notably, always kept at home and under the veil of ignorance. Some Muslim authors, however, strayed from these Orientalist, neo-Orientalist, and postcolonial depictions of Muslim women. Islamophobia escalated after the September 11 attacks, resulting in Muslims being exposed to othering, profiling, discrimination, and physical and verbal abuse. The post-9/11 public power discourse and Islamophobic social rhetoric that accompanied the War on Terrorism produced a narrative of destroying terrorism, instituting democracy, and freeing burqa-clad Muslim women from patriarchal and religious restrictions. After 9/11, the fictional works of Western authors propagated negative preconceptions of Islam and Muslims. This portrayal intentionally eliminated any prospective Muslim female characters, so developing and endorsing the non-entity persona of Muslim women who have little place, position, and role in the public arena, and are therefore not worth depicting. In contrast, Muslim authors presented the flip side of the coin to contradict this widespread misunderstanding and stereotyping of Muslims and Islam. This research paper investigates the portrayal of Muslim women in post-9/11 literature, giving special reference to the novel Once in a Promised Land by Laila Halaby.
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De Angelo, Carlo. "The Image of Europe and the Role of its Muslims, as Portrayed in the Contemporary Islamic Debate on Muslim Minorities." Journal of Muslims in Europe 2, no. 2 (2013): 186–207. http://dx.doi.org/10.1163/22117954-12341263.
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Abstract This article examines one of several ways in which the Muslim presence in Europe is discussed or justified in Islamic terms. It mainly analyses the position of those scholars, some of them close to the Muslim Brotherhood (like Al-Qaradawi and Mawlawi), who have claimed that not only can Muslims live in Western Europe, but that they should live there. In fact, according to them Europe is a context in need of Muslims and that Muslims need it too: Europe needs the moral example Muslims can set there and Muslims need Europe in order to spread Islam. In this light, the presence of Muslims in Europe is both legitimate and necessary, and their absence unthinkable. This article is the result of an examination of particular essays and edicts which Sunni Arab Muslim scholars have contributed to the debate surrounding Muslim minorities in Europe, published between the years 1960-2000.
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Jamil, M., and Ja'far Ja'far. "Pemimpin Perempuan dan Non-Muslim Perspektif Ulama Tiga Serangkai." TEOSOFI: Jurnal Tasawuf dan Pemikiran Islam 8, no. 1 (June 1, 2018): 144–67. http://dx.doi.org/10.15642/teosofi.2018.8.1.31-54.
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The issue of woman’s and non-Muslim’s leadership seems to be unrest debate in the Islamic world. In Indonesia, the Islamic liberal groups or the modernists will usually accept woman or non-Muslim for being leader of the Muslims community, while the Muslim traditionalists and radical groups will usually show their firm rejection. This study seeks to elaborate the thought of the three Muslim scholars in the Eastern Sumatera, i.e. Abdul Halim Hasan, Zainal Arifin Abbas, and Abdur Rahim Haitami about the leadership of woman and non-Muslim. The article will put the position of thought of these scholars among the discourse of the issue. Employing content analytical method, the study finds that the three scholars reject woman and non-Muslim for being leader, especially state leader, of the Muslims community. They argue that leadership is a privilege honored to man, not to woman. They also assert that principle foundation of the sharī’a forbids the Muslims from designating non-Muslim as their leader, except within emergency condition. Although these three Muslim scholars have been mostly influenced by modern thought, they seem to hardly accept woman’s and non-Muslim’s leadership. The ideas they propose will, therefore, contradict to the ideas hold by the liberal Muslim groups or other proponents of democracy.
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Erkan, Serdar, and Keith D. Walker. "Fairness Perceptions and Experiences of Muslim University Students in Canada." International Education Studies 9, no. 7 (June 28, 2016): 72. http://dx.doi.org/10.5539/ies.v9n7p72.
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<p class="apa">The purpose of this article is to examine the perceptions and experiences of fairness amongst Muslim post-secondary students based on our gathering of data using a web-based survey. The participants, 189 Muslim students, were reached via student organizations, national and local Muslim organizations, and Muslim student groups organized on Facebook. Following these initial contact points, snowball sampling was used to invite prospective participants to respond to the quantitative items in the survey instrument (which also included qualitative inquiries). These quantitative responses were analyzed using descriptive statistical analysis techniques. For Muslim students, their university was perceived as the most fair amongst their experience of settings, followed by Canada in general, and the country that these Muslim students culturally most identified with. The World, at large, was perceived as the most unfair setting for responding Muslims. Except for the country that Muslim students culturally identified with, all settings were perceived to be fairer for non-Muslims than for Muslims. The majority of Muslim students reported that they had encountered, observed, or experienced unfairness at least once in their university settings during the previous academic year and that they had been impacted by that experience of unfairness.</p>
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Munawir, Munawir. "KEPEMIMPINAN NON MUSLIM DALAM TAFSIR AL-MISBAH KARYA M. QURAISH SHIHAB." MAGHZA: Jurnal Ilmu Al-Qur'an dan Tafsir 2, no. 2 (May 26, 2018): 101–15. http://dx.doi.org/10.24090/maghza.v2i2.1573.
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Non-Muslim leadership becomes a problematic issue in the context of inter-religious relations in Indonesia, especially for Muslims in conducting religious-social-political relations with non- Muslims. The problematic position of this non-Muslim leadership issue is the state constitution allows but the religious constitution (based on the textuality of the Qur'an) forbids. How does M. Quraish Shihab respond as well as answer the problematic of the people in the case? It is this core issue that will be tested by the answer through this research. Using the descriptive-inferential method and the philosophical-historical approach (philosophical and historical approach), the conclusion that M. Quraish Shihab in interpreting the verses (ban) of non-Muslim leadership (Surat al-Maidah: 51, QS Ali 'Imran: 28, and QS al-Mumtahanah: 1) is contextual, or in other words, the verses are understood to be sociological and not theological. Therefore he allows non-Muslim leadership as long as the non-Muslims are not of a hostile group of Islam, even he does not allow the leadership of a Muslim if a Muslim is actually injurious Islam and harms the interests of Muslims.
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Abdelhadi, Eman. "Religiosity and Muslim Women’s Employment in the United States." Socius: Sociological Research for a Dynamic World 3 (January 1, 2017): 237802311772996. http://dx.doi.org/10.1177/2378023117729969.
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Does Muslim women’s religiosity deter them from paid work outside the home? I extend this question to Muslims in the United States, where the Muslim community is both ethnically and socioeconomically diverse and where this question has not yet been answered. I pool data from the 2007 and 2011 Pew Research Center surveys of American Muslims, the only large, nationally representative samples of Muslims in the United States, and use logistic regression models to analyze the relationship between religiosity and Muslim women’s employment. I find that mosque attendance is positively associated with employment, whereas other measures of religiosity have no significant effect. Education, ethnicity, and childbearing, on the other hand, are strong, consistent predictors of Muslim women’s employment. These findings suggest that practicing Islam, in itself, does not deter American Muslim women’s engagement in paid work.
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Permata, Cindera, and Zezen Zainul Ali. "Implikasi Asas Personalitas Keislaman Terhadap Penyelesaian Sengketa Antara Muslim dan Non-Muslim di Pengadilan Agama." Dialog 45, no. 2 (December 29, 2022): 181–94. http://dx.doi.org/10.47655/dialog.v45i2.663.
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Tulisan ini bertujuan untuk mengetahui implikasi asas personalitas keislaman dalam memberikan peluang kepada orang non-Muslim untuk beracara di Pengadilan Agama apabila terjadi sengketa antara Muslim dan non-Muslim. Pendekatan yang digunakan dalam menganalisis permasalahan ini adalah menggunakan metode pendekatan yuridis normatif. Pendekatan yuridis digunakan untuk mengkaji pasal perundang-undangan yang mengatur tentang Pengadilan Agama baik dalam UU Peradilan Agama dengan segala perubahannya, KHI, Peraturan-Peraturan Mahkamah Agung, dan juga Yurisprudensi. Selanjutnya, pendekatan normatif digunakan untuk mengungkap asas hukum yakni personalitas keislaman dalam lingkungan Pengadilan Agama guna mengetahui implikasinya dalam membuka peluang bagi non-Muslim beracara di Pengadilan Agama apabila terjadi sengketa antara Muslim dan non-Muslim. Hasil yang didapat dari penelitian ini adalah bahwa asas personalitas keislaman dalam lingkungan Peradilan Agama berperan dalam memberikan peluang terhadap non-Muslim untuk dapat beracara di Pengadilan Agama terkait sengketa perceraian, waris, dan ekonomi syariah. Kata Kunci: UU Peradilan Agama, Muslim, non-Muslim, personalitas keislaman, sengketa lintas agama This paper aims to determine the implications of the principle of Islamic personality in providing opportunities for non-Muslims to proceed in the Religious Courts in the event of a dispute between Muslims and non-Muslims. The approach used in analyzing this problem is using the historical-juridical approach. The historical approach explains the background of the establishment of the Religious Courts, while the juridical approach is used to examine the articles governing the absolute authority of the Religious Courts, the principles of Islamic personality, both in the Law on Religious Courts with all their amendments, KHI, Supreme Court Regulations, and Jurisprudence. The results obtained from this study are historical, the Religious Courts existed long before the Law on Religious Courts was formed because of the role of Islamic kingdoms before the Dutch colonized. While juridically, the Islamic Personality Principle in the Religious Courts environment provides opportunities for non-Muslims to hold proceedings in the Religious Courts regarding divorce, inheritance, and sharia economic disputes. Keywords: Religious Courts, Muslims, non-Muslims, Islamic -ersonality, interfaith disputes