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Academic literature on the topic 'Muslims society'

Author: Grafiati

Published: 18 May 2024

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Journal articles on the topic "Muslims society"

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Manahil Yaqoob and Farhana Mehmood. "Debate on Status of Existing Non-Muslim’s Worship Places in Multi-faith Society." International Research Journal on Islamic Studies (IRJIS) 3, no. 02 (July 1, 2021): 11–21. http://dx.doi.org/10.54262/irjis.03.02.e02.

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Islamic Law (Shariah) has granted fundamental human rights to Muslims and non-Muslims and safeguards their life and property by providing equal social justice. The significant feature of Shariah is to provide non-Muslims the freedom to exercise their religion in an Islamic state. The paper discusses non-Muslim’s worship places that are established in an Islamic society. The objective of this research is to remove misunderstandings created by International media on current issues against Islamic teachings, Muslim jurists debate on Shariah perspective regarding the status of construction or erection of worship places. This present paper divided the debate on three major issues which are addressed by the Muslim jurist in today’s conflicting scenario. Firstly, Religious freedom to exercise non-Muslim’s faith in an Islamic state, secondly rulings for non-Muslim’s worship places on Islamic Lands, and lastly rebuilding and construction of non-Muslim’s worship places in a multi-faith society. A descriptive and analytical approach has been adopted for juristic opinions. The paper examines these debates by Muslim jurists of the Sunni school of thought and concludes that Shariah has granted non-Muslim’s right to construct or upright their worship places in their majority ruler area. A Muslim ruler may protect worship places of non-muslims and on the circumstantial requirement, he authorized to convert these places where necessary under the principles of Mashlaha Aama defined by the principles of Shariah.

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Pinyugina, E. V. "Austrian Muslims. The problems and achievements of social and political integration." MGIMO Review of International Relations, no. 5(26) (October 28, 2012): 103–10. http://dx.doi.org/10.24833/2071-8160-2012-5-26-103-110.

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The national organization of Austrian Muslims in its first phase (1979–2000) was to improve dialogue between the state and Muslims, thereby making a contribution to the social integration of Muslims and their religious law and to social cohesion and so counteract social polarisation and segregation. Reality is more complicated: Muslims are not seen by others as part of Austrian society (right parties win up 18 to 30% by national and local elections) and their largest organizations are influenced by Turkish authorities or foreign fundamentalists. The construction of mosques and religious instruction at schools, supported by government as an important step towards the integration of Islam in Austria, can reach opposite goals, as the leaders of new Muslim’s political movements in Austria caution in mass-media. The activities of these new liberal movements can create a new scheme of Muslim-society cooperation and mutual understanding, in order to overcome irrational aggressive Islamophobia and sometimes reasonable Anti-Muslim prejudices.

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El-Seoudi, Abdel Wadoud Moustaf. "Rights of non-Muslims in the Muslim Society." Social Sciences 7, no. 6 (June 1, 2012): 791–96. http://dx.doi.org/10.3923/sscience.2012.791.796.

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Elius, Mohammad, Issa Khan, Mohd Roslan Mohd Nor, Abdul Muneem, Fadillah Mansor, 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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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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Yoshinori Sumimura. "Halal and The Risk Society." Journal of Halal Science and Technology 1, no. 1 (June 22, 2022): 15–25. http://dx.doi.org/10.59202/jhst.v1i1.451.

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In the process of modernization, many Muslims have come to consume industrially produced products. According to Beck, this is a process that unwittingly creates risks, and risks related to Halal are included in those risks. Discussion on Halal is about cultural risks, which arise later than environmental and health risks as Beck brought up. This is because the Muslim population entered the process of modernization later than in developed countries such as Europe and the United States in general. The base of industrial technologies related to food have been established without any awareness of Halal and have had to interpret, create regulations, build systems, and make choices for Halal. Furthermore, in the process of creating new technologies, the risk of violating Halal is further increased. Surrounded by shubhah, Muslims are having to assume responsibility for halal and make choices amid uncertainty in modern society. As consumers, Muslims will have to confront this situation through transnational solidarity and by joining the risks of halal with other risks also created by modernity. Science is a cog in the wheel of industrial progress. In order to address the issue of Halal in a risky society, it is essential to provide information and risk communication to Muslim consumers, in addition to providing alternative technologies suitable for Halal.

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Balogun, Adeyemi. "“When Knowledge is there, Other Things Follow”: The Muslim Students’ Society of Nigeria and the Making of Yoruba Muslim Youths." Islamic Africa 10, 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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Kyryushko, M. I. "Muslims in Ukrainian society: social dimensions." Ukrainian Religious Studies, no. 31-32 (November 9, 2004): 129–42. http://dx.doi.org/10.32420/2004.31-32.1542.

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The Ukrainian Muslim community continues to develop dynamically. However, a purposeful, systematic study of this specific socio-denominational population across the whole country was virtually impossible, due to the extreme complexity of the study of such an object, as well as the lack of any state support for Islamic studies as a field of scientific activity. As a result, the specific social parameters of Muslim living in Ukrainian society over the past 13 years have remained virtually unknown. Moreover, even the exact number of Muslims in the country is unknown. There are only speculative, rough estimates: from the lowered figure of 300,000 to the unreasonably overstated 2 million.

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Bacchus, Nazreen S. "Resisting Islamophobia: Muslims Seeking American Integration Through Spiritual Growth, Community Organizing and Political Activism." American Journal of Islamic Social Sciences 36, no. 4 (October 7, 2019): 1–26. http://dx.doi.org/10.35632/ajiss.v36i4.548.

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Since 9/11, second-generation Muslims have experienced an increase in religious discrimination that has presented several challenges to their American integration. Scholars have noted that Muslims are often marginalized and “othered” because of their religious beliefs, attire choices and non-Western ethnic origins. In New York, Arabs, South Asians and Africans are the predominant ethnic groups practicing Islam. Although Muslim communities are ethnically and racially diverse, they are categorized in ways that have transformed their religious identity into a racialized group. This new form of racial amalgamation is not constructed on underlying skin color similarities but on their religious adherence to Islam. The War on Terror has complicated the image of Muslims by circulating Islamophobia, or the fear of Muslims and Islam, onto American society. Political rhetoric targeting Muslim communities has also incited new ways of misinterpreting Qur’anic text to further marginalize them. Second-generation Muslim Americans are responding to Islamophobia by reframing the negative depictions about their identities through community-based activism. This paper takes an intersectionality approach to understanding how Muslims across the New York metro area are managing their religious identities as they seek to develop a sense of belonging in American society. This ethnographic case study addresses how second-generation Muslims are resisting Islamophobia through community building, civic engagement, and college student associations. Countering Islamophobia has become part of the everyday life experience for Muslims in New York and is currently their main trajectory for integration into American society.

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Bacchus, Nazreen. "Resisting Islamophobia." American Journal of Islam and Society 36, no. 4 (October 7, 2019): 1–26. http://dx.doi.org/10.35632/ajis.v36i4.548.

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Since 9/11, second-generation Muslims have experienced an increase in religious discrimination that has presented several challenges to their American integration. Scholars have noted that Muslims are often marginalized and “othered” because of their religious beliefs, attire choices and non-Western ethnic origins. In New York, Arabs, South Asians and Africans are the predominant ethnic groups practicing Islam. Although Muslim communities are ethnically and racially diverse, they are categorized in ways that have transformed their religious identity into a racialized group. This new form of racial amalgamation is not constructed on underlying skin color similarities but on their religious adherence to Islam. The War on Terror has complicated the image of Muslims by circulating Islamophobia, or the fear of Muslims and Islam, onto American society. Political rhetoric targeting Muslim communities has also incited new ways of misinterpreting Qur’anic text to further marginalize them. Second-generation Muslim Americans are responding to Islamophobia by reframing the negative depictions about their identities through community-based activism. This paper takes an intersectionality approach to understanding how Muslims across the New York metro area are managing their religious identities as they seek to develop a sense of belonging in American society. This ethnographic case study addresses how second-generation Muslims are resisting Islamophobia through community building, civic engagement, and college student associations. Countering Islamophobia has become part of the everyday life experience for Muslims in New York and is currently their main trajectory for integration into American society.

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Dissertations / Theses on the topic "Muslims society"

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Chatterjee, Rajib. "Muslims of Darjeeling Himalaya : aspects of their economy, society culture and identity." Thesis, University of North Bengal, 2012. http://hdl.handle.net/123456789/1336.

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Guha, Pradyot Kumar. "The Habitat, economy and society : a case study of Maria Muslims of Assam." Thesis, University of North Bengal, 1992. http://hdl.handle.net/123456789/629.

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Finessi, Martina. "Muslims' participation in Ethiopian Civil Society: findings from field research in Addis Ababa." Thesis, Högskolan Dalarna, Historia, 2012. http://urn.kb.se/resolve?urn=urn:nbn:se:du-11852.

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This thesis is an investigation into the Ethiopian Civil Society, with a focus on Muslims’participation and activities. This research is the result of a series of interviews carried on in AddisAbaba during my staying there thank to a scholarship from Pavia University.Chapter One is a general introduction of the study, presenting the object, the methodology anduse of sources as well as the state of the current research of the topics covered by this research.Chapter Two is a framework chapter about Islām in Ethiopia offering an historical perspective aswell as focusing on its characteristics and current developments. Chapter Three deals withEthiopian Civil Society characteristics and with its legal framework. Chapter Four constitutes thecore of this research: in it, I collected the findings of my research describing the presence ofMuslims into Ethiopian Civil Society. I analyzed the activities and characteristics of the differentorganizations and associations that I met in Addis Ababa, their self-representation concerningtheir being related with Islām and their opinions on Muslims’ marginalization and lack of nonpoliticizationin Ethiopia. A set of conclusions constitutes the last section of the thesis.

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Stokke, Christian. "A Multicultural Society in the Making : How Norwegian Muslims challenge a white nation." Doctoral thesis, Norges teknisk-naturvitenskapelige universitet, Sosialantropologisk institutt, 2012. http://urn.kb.se/resolve?urn=urn:nbn:no:ntnu:diva-19718.

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This doctoral thesis explores the current process of Norway becoming a multicultural society, more specifically when Norwegian Muslims challenge ‘white’ perceptions of the nation. I apply Tariq Modood’s theory of political multiculturalism to analyze this process in terms of public sphere negotiations between a politically mobilized assertive minority, the majority population and state policy responses. I analyze four empirical cases from the ‘integration debate’ in national newspapers between 2006 and 2010; the cartoon affair, the hijab debates and debates on secularism and the role of ‘native informants’. I theorize these as ‘discursive struggles’ and identify four competing ideological positions; a confrontational and a dialogical liberalism on the majority side, and a dialogic antiracist multiculturalism and forms of communitarianism among the minority. The two dialogue positions correspond to the distinction between state multiculturalism as diversity management and a bottom-up multiculturalism that starts with critical minority perspectives on racism. Both see liberal and Muslim values as open to interpretation and thus compatible, but the antiracist perspective combines dialogue with resistance against dominant anti-Muslim discourses. The thesis combines detailed empirical data from Norwegian public debate, comparisons with similar debates in other European countries, and a comprehensive theoretical discussion of multiculturalism, postcolonial perspectives on anti-Muslim racism, politicized Islam and Muslim feminism, and secularism and the public sphere.

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Jamass, Maria M. "Images and Perceptions of Muslims and Arabs in Korean Popular Culture and Society." FIU Digital Commons, 2014. http://digitalcommons.fiu.edu/etd/1204.

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Interest in Muslim and Arab societies has been on the rise in South Korea, especially since 2001, with many books and various documentaries being published on the subject. Since 2005 there have been a number of television shows and documentaries that include Muslim, and sometimes Arab characters. This study will examine how images of Muslims and Arabs are presented in Korean popular culture through the analysis of various dramas and variety shows, as well as how these images fit into the context of Korean ethno-nationalism and the history of Islam in East Asia. In addition to this analysis this study will also be exploring how these images have been changing from negative to a more sympathetic or realistic depiction of Muslims and Arabs, as well as explore which groups are responsible for this change.

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Herbert, David E. J. "The common good in a plural society : Muslims, Christians and the Public Arena in Britain." Thesis, University of Leeds, 1996. http://etheses.whiterose.ac.uk/513/.

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This thesis develops an idea of how the common good might be pursued in a plural society, beginning from Jonathan Sacks' vision of such a society as a'community of communities'. It does so principally by developing Alasdair Maclnytre's concept of 'tradition'. Chapter 1 begins by assembling conceptual tools for the task, drawing on the work of scholars from a variety of disciplines. These include understandings of morality, plurality, community relations, the common good, the public arena, and modernity. Chapter 2 begins to refine these tools through a case study of The Satanic Verses controversy. The analysis is achieved principally by viewing the controversy in terms of a conflict between two communities of interpretation, a'literary community' and 'the British Muslim community'. While it is recognised that these constructs are over-simplistic, it is argued that the conflict can most fairly be viewed by seeing participants in the controversy as members of communities of interpretation, each with their own history, practices and identities at stake. In the course of the chapter, the 'literary community' is identified as broadly 'liberal' in outlook. Liberalism is then the topic of Chapter 3, in particular recent theoretical formulations of liberalism in the work of Rawls, Kymlicka and Galston, and their application of liberal theory to minority cultures in plural secularised societies. Chapter 4 provides an account of the failure of such liberal approaches according to Maclntyre, developing his concept of tradition as an alternative way to safeguard the integrity of individuals and communities, and to pursue the common good in a plural society. Chapters 5 and 6 seek to understand aspects of British Muslim and Christian communities respectively in the light of this analysis, in particular their inter-relationship with British society, and their contribution to the common good. Chapter 7 then problematises and refines the concept of tradition through an examination of the work of John Milbank, suggesting an understanding of tradition which combines teleological orientation, emphasis on concrete cultural practices and recognition of difference. Finally, Chapter 8 applies this refined concept of tradition to two contested fields; the international debate on Islam and human rights, and multicultural, citizenship and religious education in schools in England and Wales.

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Mohamed, Ifrah-Degmo. "Civil Society and Democratic Ideas : A Case Study Based on Sweden’s Young-Muslims, A Court-Verdict." Thesis, Stockholms universitet, Sociologiska institutionen, 2018. http://urn.kb.se/resolve?urn=urn:nbn:se:su:diva-157183.

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Abstract This thesis explores the role of civil society organizations and the democratic participation of minority groups in Sweden. It is based on an analysis and interpretation of a major court decision that denied government support (MUCF) for a Muslim Youth organization (SUM) in 2016. Based on case study methodology and a close reading of court documents and related reports, the analysis of the empirical material identified nine themes of democratic participation and democratic principles, including: integration, discrimination, multicultural society/diversity, Muslims, Islamism/Muslim brotherhoods in Sweden, human rights. The analysis shows, how the Muslim Youth organization was both included in the democratic process but also excluded. I argue that their exclusion is based on ethnic boundary making processes which construct Muslims as essentially different from the rest of society. The thesis suggests that this exclusion could damage the integration processes of ethnic and religious minorities in Sweden.

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Bawil, Parzin, and Emily Spångberg. "Friskolor med muslimsk profil : En studie om fyra rektorers tankar kring arbetet på en friskola med muslimsk profil." Thesis, Södertörns högskola, Lärarutbildningen, 2013. http://urn.kb.se/resolve?urn=urn:nbn:se:sh:diva-23374.

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Independent schools are a central issue in the school world, the perception of independent schools varies and many people express opinions about them in the media. An independent school is according to the National Agency a school that has a different principal than the county or municipality. Independent schools may not charge fees but their revenue comes from municipal grants from municipalities (Berglund 2007, p. 10). An independent school can be driven by an association, foundation or company and to run an independent school requires a permit from the Education Department. The purpose of this paper is to see how four principals at independent schools with a Muslim profile are working to strengthen their students’ Muslim identity in relation to the society they live in and how schools work with value issues. We also had the intention of studying the schools environment. To help us, we used the following questions: How does the school principal integrate different value issues? What are the principals’ thoughts on their schools work with their students before meeting with the community? What are the principals thoughts on the schools work to enhance their students’ Muslim identity? What is the purpose of the school profile? What is the environment like in and around the school? We have used interviews and observations as a method to find out how principals producing work at an independent school with a Muslim profile, and how they work with students’ identity formation. In this qualitative study, we have interviews with two principals and two assistant principals and observations from three of the schools. Based on our research, we have concluded that there is little to distinguish an independent school with a Muslim profile from a public school. Both are part of the Swedish school system, so they must follow the national curriculum, the time plan, and the Education Act. According to the principals that we interviewed, what distinguishes an independent school with a Muslim profile from a public school is that they serve halal food, girls and boys have separate PE lessons, they have one lesson a week for the school's profile subject (Islam or Arabic), schools have a prayer room that students can access throughout the school day and the school is closed during the Muslim feasts. According to the principals that we interviewed, the main reason for choosing an independent school with a Muslim profile should be because of the work in the schools that is based on building up students’ Muslim identity. They do this for the students meeting with the society they live in, if the schools have built up a solid cultural foundation of the students, the transition to the community much easier. In our social world is the view of knowledge, learning and parenting culture bound. Lahdenperä writes about "learning -through-culture" and with this she means that children learn through their own culture, that shapes them as individuals and through it they learn what is worth to know (Lahdenperä 2003). Our observations revealed various differences between the schools’; the most obvious difference was the religious texts and symbols that were on Sham School. Our observations also showed different connections between the schools’; one was that they were in abandoned buildings, mostly in industrial areas. Another clear connection between the schools was that all had prayer rooms and these floors were covered with a large red carpet. The prayer rooms looked exactly like they do in a mosque. The conclusion of our study is that despite the schools’ public profile, independent schools with Muslim profile, they educate their students in different ways and their priorities are also different. Thus, one can´t assume that all independent schools with Muslim profile works the same way. Just as in public schools, it is about what the staff at the schools believe that the schools purpose and also their efforts to achieve the schools different goals.

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

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Siddiqui, Shariq Ahmed. "Navigating Identity through Philanthropy: A History of the Islamic Society of North America (1979 - 2008)." Thesis, Indiana University, 2014. http://pqdtopen.proquest.com/#viewpdf?dispub=3665939.

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This dissertation analyzes the development of the Islamic Society of North America (ISNA), a Muslim-American religious association, from the Iranian Revolution to the inauguration of our nation's first African-American president. This case study of ISNA, the largest Muslim-American organization in North America, examines the organization's institution-building and governance as a way to illustrate Muslim-American civic and religious participation. Using nonprofit research and theory related to issues of diversity, legitimacy, power, and nonprofit governance and management, I challenge misconceptions about ISNA and dispel a number of myths about Muslim Americans and their institutions. In addition, I investigate the experiences of Muslim-Americans as they attempted to translate faith into practice within the framework of the American religious and civic experience. I arrive at three main conclusions. First, because of their incredible diversity, Muslim-Americans are largely cultural pluralists. They draw from each other and our national culture to develop their religious identity and values. Second, a nonprofit association that embraces the values of a liberal democracy by establishing itself as an open organization will include members that may damage the organization's reputation. I argue that ISNA's values should be assessed in light of its programs and actions rather than the views of a small portion of its membership. Reviewing the organization's actions and programs helps us discover a religious association that is centered on American civic and religious values. Third, ISNA's leaders were unable to balance their desire for an open, consensus-based organization with a strong nonprofit management power structure. Effective nonprofit associations need their boards, volunteers and staff to have well-defined roles and authority. ISNA's leaders failed to adopt such a management and governance structure because of their suspicion of an empowered chief executive officer.

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Books on the topic "Muslims society"

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Non muslims in the Islamic society. Indianapolis, Ind., USA: American Trust Publications, 1985.

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Leibhart, Margit. Germany, Muslims, civil society, and citizenship: Expectations and experiences of Muslim organisations. Wembley: Islamic Human Rights Commission, 2010.

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Understanding Nepal: Muslims in a plural society. New Delhi: Har-Anand Publications, 2007.

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

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

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Muslim society in India: 712-1200 A.D. New Delhi: Kanishka Publishers, Distributors, 2002.

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Mak, Lau-Fong. The management of islamization in a Malay society. Taipei: Program for Southeast Asian Area Studies, Academia Sinica, 2001.

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Lau-Fong, Mak. The management of islamization in a Malay society. Taipei: Program for Southeast Asian Area Studies, Academia Sinica, 2001.

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Umar, Muhammad. Muslim society in northern India during the eighteenth century. [S.l: s.n.], 1998.

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R, Shadid W. A., and Koningsveld, P. Sj. van, 1943-, eds. Islam in Dutch society: Current developments and future prospects. Kampen, The Netherlands: Kok Pharos, 1992.

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Book chapters on the topic "Muslims society"

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Katz, Jacob. "Traditional Jewish Society and Modern Society." In Jews among Muslims, 25–34. London: Palgrave Macmillan UK, 1996. http://dx.doi.org/10.1007/978-1-349-24863-6_2.

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Loeb, Laurence D. "Dhimmi Status and Jewish Roles in Iranian Society." In Jews among Muslims, 247–60. London: Palgrave Macmillan UK, 1996. http://dx.doi.org/10.1007/978-1-349-24863-6_18.

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Sullivan, Denis. "Islam and Development in Egypt: Civil Society and the State." In Islam, Muslims and the Modern State, 211–31. London: Palgrave Macmillan UK, 1994. http://dx.doi.org/10.1007/978-1-349-14208-8_10.

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Yoffie, Rabbi Eric H. "Inaugural Address at the Forty-fourth Annual Convention of the Islamic Society of North America." In Muslims and Jews in America, 121–25. New York: Palgrave Macmillan US, 2011. http://dx.doi.org/10.1057/9780230119048_11.

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Scharbrodt, Oliver. "Creating Shia Spaces in British Society: The Role of Transnational Twelver Shia Networks in North-West London." In British Muslims and Their Discourses, 101–20. Cham: Springer International Publishing, 2023. http://dx.doi.org/10.1007/978-3-031-45013-6_5.

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Alam, Mohd Sanjeer. "Community organizations and educational development among Muslims: Lessons from the ‘Kerala Experience’." In Civil Society in South Asia, 63–80. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003317241-6.

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Goodman, John. "Changing Issues in Society and the Effect on Minority Muslims." In The Minority Muslim Experience in Mainland Southeast Asia, 70–91. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003177227-5.

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Turam, Berna. "Introduction: Secular State and Pious Muslims: Neither Eternal Rivals nor Allies for Life." In Secular State and Religious Society, 1–18. New York: Palgrave Macmillan US, 2012. http://dx.doi.org/10.1057/9781137010643_1.

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Esposito, John L. "Society, Politics, And Economy." In What Everyone Needs to Know about Islam. Oxford University Press, 2011. http://dx.doi.org/10.1093/wentk/9780199794133.003.0006.

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Islam means submission to the will of God. Therefore Muslims put primary emphasis on obeying God as prescribed in Islamic law. Islam’s worldview is a vision of individual and communal moral responsibility; Muslims must strive or struggle (jihad) in the path (shariah) of God in order to implement God’s will on earth, expand and defend the Muslim community, and establish a just society. The purpose of Islamic law is to provide the guidelines and requirements for two types of interactions: those between human beings and God, or worship, and those between human beings, or social transactions. Both have private and public dimensions, and both give Islam a prominent public role in Muslim community life.

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Maclean, Derryl N. "Sindī Muslims." In Religion and Society in Arab Sind, 159–63. BRILL, 1989. http://dx.doi.org/10.1163/9789004669291_008.

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Conference papers on the topic "Muslims society"

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

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

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

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

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Карташян, А. "Integration of Non-Muslims into the “Ottoman Society” through Educational Reforms of 1839-1876." In CAUCASO-CASPICA. Ереван: Россйиско-Армянский (Славянский) университет, 2021. http://dx.doi.org/10.48200/9789939672694_81.

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Glavina, Sofia Grigorevna, and Ravil Ramilevich Asmiatullin. "Digital Currencies: Opportunities in Islamic Finance." In II International Scientific and Practical Conference. TSNS Interaktiv Plus, 2023. http://dx.doi.org/10.21661/r-560136.

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The article states that decentralization is one of the trends in the modern global finance market. The growth and active development of the Islamic finance and banking industry, the growth in the number of Muslims in the world and other factors determine the interest of researchers in digitalization issues. This paper is devoted to the study of the possibilities, approaches and views on the use of digital currencies from the point of view of Islamic finance. Methods of analysis and synthesis, comparative analysis is used. The approaches of various countries of the Muslim world to the introduction of digital currencies are analyzed, ongoing projects are considered. In the Islamic world, there has not yet been a consensus on the permissibility and scope of the possible use of digital currencies. The authors conclude that, in general, digital currencies can be harmoniously used within the concept of Islamic finance. This is facilitated by such factors as the transparency of decentralized finance and digital currencies, the contribution to the protection of the wealth of society, the focus on social benefits, which is in line with the good goals of Islamic finance and its social value.

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SALEM ASSAD, M. "ONE OF THE MANIFESTATIONS OF SEMANTIC DEVELOPMENT IN THE PROPHET'S HADITH." In II. INTERNATIONAL RESEARCH SCIENTIFIC CONGRESS OF HUMANITIES AND SOCIAL SCIENCES. Rimar Academy, 2022. http://dx.doi.org/10.47832/ist.con2-2.

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Islam and the intellectual, ideological, and social advancement it brought about had profound influence on the language, changing the meanings of many terms that had not previously been employed. In addition, it dressed up existing words with new meanings that they had not before worn or indicated. The semantic level of language is distinguished by a high degree of change, development, and language transition flexibility as a result of numerous causes that are intimately connected to the lives of nations in all its facets. This study aimed to highlight some of the manifestations in which the noble Prophetic hadith Approaching the historical and descriptive method of language displayed semantic development The importance of the research lies in its purpose and nature as well as what made the language of the Prophet of God, may God bless him and grant him peace, unique in this regard; Included in this are his condemnation of lip service, praise for eloquence, and the creation of terminology to describe Muslim belief, worship, and conduct; Since language is the identity of man and it is his expression, and since man, as they say, is hidden under his tongue and his choice of words is a piece of his mind, so when he speaks he exposes his mind to others, raising it to a lofty level in society and making it a mirror of his great personality, which precedes other non-Muslims

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Zabelina, Daria. "THE REVIVAL OF THE PHILIPPINE NATIONAL THEATER — KOMEDYA." In 9th International Conference ISSUES OF FAR EASTERN LITERATURES. St. Petersburg State University, 2021. http://dx.doi.org/10.21638/11701/9785288062049.39.

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Komedya, or moro-moro, is a genre of the Philippine national theater that was flourishing from the second half of the 17th century until the second half of the 19th century. The genre formation was a part of catholic missioners propaganda activities. In time, komedya became the most popular dramatic genre in colonial Philippines. The common features of komedya are: 1) the central theme of komedya is fight between Christians and Muslims, where Christians always win; 2) actions described in komedya never take place in the Philippines, but in an exotic country, for instance in Turkey or in Armenia; 3) Spanish missioners played an important role in the formation of the genre; 4) komedya is the national theater; 5) komedya is a secular genre as adventures dominate over the religious motives. In the middle of the 19th century komedya was criticized by the most progressive Filipinos for being extravagant, lacking logic and not touching upon current Philippine problems. By the beginning of the 20th century komedya was not staged anymore almost everywhere in the Philippines. Its place was taken by the other genres. A number of actions to bring komedya back to its former popularity have been undertaken from the 1970s with the great support of the cultural center of the Philippines and University of the Philippines. It is important to mention that the genre is being changed in order to correspond the needs of the modern Philippine society. For example, the Muslim conflict is not the main topic of the modern Philippine national play as it contradicts the national policy of the Philippines.

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Lissandhi, Ayu Nova, and Semiarto Aji Purwanto. "Safe Space For Urban Muslim’s Society." In Proceedings of the 2nd International Conference on Strategic and Global Studies (ICSGS 2018). Paris, France: Atlantis Press, 2019. http://dx.doi.org/10.2991/icsgs-18.2019.24.

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

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Abdalla Ali AHMED, Manal. "Women and Emerging Jurisprudential Problems." In I.International Congress ofWoman's Studies. Rimar Academy, 2023. http://dx.doi.org/10.47832/lady.con1-7.

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This study, titled “Women and Emerging Jurisprudential Problems,” starts with a fundamentalist, purposeful reading, based on the postulates of the importance of women, their role in life, their participation in society and their interaction with its issues. The tangible, tangible, and the moral, by working to preserve its cohesion, spread religious awareness, and spread human values and principles that are fully compatible with what came with the Islamic Sharia. It is guaranteed over time. On the other hand, clarifying the interaction of women in public issues and their contributions to the intellectual arena, enriching them, and liberating sayings and opinions while preoccupying themselves with the sciences of narration and know-how. One of the most important reasons that prompted me to write in this study is the growing doctrinal problems related to women directly and to the family, of which women are the cornerstone. Likewise, the Islamic library must be provided with studies that reveal the treasures of Sharia and the jurisprudential capacity capable of controlling reality and applying rulings on reality. The idea on which the study is based is an attempt to answer questions that represent a problem for researchers, and may even disturb orientalists, such as the main question: What is the correct legal view of women? And it branches off from it: What are the purposes of rulings that the West (and perhaps some Muslims) see as unfair and oppressive to women? What is the extent of women's interaction in the jurisprudential and intellectual arena since the inception of Islam until today? And how to deal with issues and balance in general and women in particular? Approach to study the subject: an inductive approach that follows the particles and attaches them to the general faculties of Sharia, then the analytical approach based on analyzing the information reached. The study plan has two axes: The first axis (the correct concept of the Islamic view of women) It contains two topics: 1- Islam honoring women as a vision of objectives. 2- Models for active women in their society. The second axis: (emerging problems related to women) There are two topics: 1- The role of women in spreading societal awareness keeping pace with the times. 2- Models of developments in the impact of technology. (Conclusion containing the results, recommendations and general indexes

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Vicini, Fabio. "GÜLEN’S RETHINKING OF ISLAMIC PATTERN AND ITS SOCIO-POLITICAL EFFECTS." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/gbfn9600.

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Over recent decades Islamic traditions have emerged in new forms in different parts of the Muslim world, interacting differently with secular and neo-liberal patterns of thought and action. In Turkey Fethullah Gülen’s community has been a powerful player in the national debate about the place of Islam in individual and collective life. Through emphasis on the im- portance of ‘secular education’ and a commitment to the defence of both democratic princi- ples and international human rights, Gülen has diffused a new and appealing version of how a ‘good Muslim’ should act in contemporary society. In particular he has defended the role of Islam in the formation of individuals as ethically-responsible moral subjects, a project that overlaps significantly with the ‘secular’ one of forming responsible citizens. Concomitantly, he has shifted the Sufi emphasis on self-discipline/self-denial towards an active, socially- oriented service of others – a form of religious effort that implies a strongly ‘secular’ faith in the human ability to make this world better. This paper looks at the lives of some members of the community to show how this pattern of conduct has affected them. They say that teaching and learning ‘secular’ scientific subjects, combined with total dedication to the project of the movement, constitute, for them, ways to accomplish Islamic deeds and come closer to God. This leads to a consideration of how such a rethinking of Islamic activism has influenced po- litical and sociological transition in Turkey, and a discussion of the potential contribution of the movement towards the development of a more human society in contemporary Europe. From the 1920s onwards, in the context offered by the decline and collapse of the Ottoman Empire, Islamic thinkers, associations and social movements have proliferated their efforts in order to suggest ways to live a good “Muslim life” under newly emerging conditions. Prior to this period, different generations of Muslim Reformers had already argued the compat- ibility of Islam with reason and “modernity”, claiming for the need to renew Islamic tradition recurring to ijtihad. Yet until the end of the XIX century, traditional educational systems, public forms of Islam and models of government had not been dismissed. Only with the dismantlement of the Empire and the constitution of national governments in its different regions, Islamic intellectuals had to face the problem of arranging new patterns of action for Muslim people. With the establishment of multiple nation-states in the so-called Middle East, Islamic intel- lectuals had to cope with secular conceptions about the subject and its place and space for action in society. They had to come to terms with the definitive affirmation of secularism and the consequent process of reconfiguration of local sensibilities, forms of social organisation, and modes of action. As a consequence of these processes, Islamic thinkers started to place emphasis over believers’ individual choice and responsibility both in maintaining an Islamic conduct daily and in realising the values of Islamic society. While under the Ottoman rule to be part of the Islamic ummah was considered an implicit consequence of being a subject of the empire. Not many scientific works have looked at contemporary forms of Islam from this perspective. Usually Islamic instances are considered the outcome of an enduring and unchanging tradition, which try to reproduce itself in opposition to outer-imposed secular practices. Rarely present-day forms of Islamic reasoning and practice have been considered as the result of a process of adjustment to new styles of governance under the modern state. Instead, I argue that new Islamic patterns of action depend on a history of practical and conceptual revision they undertake under different and locally specific versions of secularism. From this perspective I will deal with the specific case of Fethullah Gülen, the head of one of the most famous and influent “renewalist” Islamic movements of contemporary Turkey. From the 1980s this Islamic leader has been able to weave a powerful network of invisible social ties from which he gets both economic and cultural capital. Yet what interests me most in this paper, is that with his open-minded and moderate arguments, Gülen has inspired many people in Turkey to live Islam in a new way. Recurring to ijtihad and drawing from secular epistemology specific ideas about moral agency, he has proposed to a wide public a very at- tractive path for being “good Muslims” in their daily conduct. After an introductive explanation of the movement’s project and of the ideas on which it is based, my aim will be to focus on such a pattern of action. Particular attention will be dedi- cated to Gülen’s conception of a “good Muslim” as a morally-guided agent, because such a conception reveals underneath secular ideas on both responsibility and moral agency. These considerations will constitute the basis from which we can look at the transformation of Islam – and more generally of “the religion” – in the contemporary world. Then a part will be dedicated to defining the specificity of Gülen’s proposal, which will be compared with that of other Islamic revivalist movements in other contexts. Some common point between them will merge from this comparison. Both indeed use the concept of respon- sibility in order to push subjects to actively engage in reviving Islam. Yet, on the other hand, I will show how Gülen’s followers distinguish themselves by the fact their commitment pos- sesses a socially-oriented and reformist character. Finally I will consider the proximity of Gülen’s conceptualisation of moral agency with that the modern state has organised around the idea of “civic virtues”. I argue Gülen’s recall for taking responsibility of social moral decline is a way of charging his followers with a similar burden the modern state has charged its citizens. Thus I suggest the Islamic leader’s pro- posal can be seen as the tentative of supporting the modernity project by defining a new and specific space to Islam and religion into it. This proposal opens the possibility of new and interesting forms of interconnection between secular ideas of modernity and the so-called “Islamic” ones. At the same time I think it sheds a new light over contemporary “renewalist” movements, which can be considered a concrete proposal about how to realise, in a different background, modern forms of governance by reconsidering their moral basis.

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Reports on the topic "Muslims society"

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

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

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

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

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

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

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

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

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

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

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Khuder, Wafaa. The Role of Small and Medium Industries in the Heritage Identity in Iraq: A Case Study of Bashiqa Town. Institute of Development Studies, May 2023. http://dx.doi.org/10.19088/creid.2023.005.

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This paper aims to identify the most famous Yazidi heritage industries in the town of Bashiqa, in Nineveh governorate. It explores the economic, social and cultural reality of three non-material industries (the manufacture of al-rashi, olive oil and soap) in the town of Bashiqa by comparing how they were manufactured in the past with how they are manufactured in the present, and assessing the impact of ISIS gangs on these industries. Finally, the paper puts forward proposals for how these industries can be developed to maintain their heritage and sustainability. The research also aims to invoke the cultural and scientific heritage of the local community to draw inspiration from their sources of strength to plan how local production of the traditional heritage industries can be revitalised after the destruction caused by ISIS. The paper also explores the attachment of the Yazidi community in Bashiqa to the traditional industrial crafts and the extent of their influence on social and economic life, especially given that the city of Mosul is famous for its craft activity, in addition to the cultural and religious differences among the local population of Bashiqa, which comprises several components of Iraqi society (Yazidi, Catholic and Orthodox Christians, and the Muslim Shabak – Sunni, Shiite, and Kurdish) and thus affect the community’s view of the traditional crafts.

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