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Journal articles on the topic 'Participation of Muslims'
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Ur Rahman, Khalil, and Mohammd Riaz Khan Al-Azhari. "Limits of Participation in Celebration of Non-Muslim’s Events: An Analytical Study." Al-Milal: Journal of Religion and Thought 2, no. 1 (June 28, 2020): 322–44. http://dx.doi.org/10.46600/almilal.v2i1.65.
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غیر مسلموں کی تقریبات میں شرکت کی حدود وقیود: ایک تجزیاتی مطالعہ
This article aims to highlight an important aspect of Islamic Law, which relates to social life of a Muslim. Islamic law promotes social harmony and tolerance, but it makes it balance in the light of basic principles and objectives of Shar'īah. Likewise, Islamic law determines social relation between Muslims with each other as well as the relation of Muslims with Non-Muslim citizens in the Islamic state. Furthermore, it is very significant to know that a Muslim can participate in the traditional and religious functions of Non-Muslim or not? Islamic law has made some parameters in this regard, in this research paper we have focused on this specific issue of Islamic law and tried to explain the legal status of this issue in the light of Quran, Prophetic traditions, and opinions of Muslim Scholars. The research method applied in this paper is descriptive and critical study of different school of thoughts is also provided. Muslims have a long history of mutual contacts with the non-Muslims guided by the Shar’īah principles as they have come together in every age in different political and geographical contexts. In the early days of Islam, Muslims were in the minority. At that time, Muslims participated in the social life of their non-Muslims neighbors. Islam respects other religions. Provides all kinds of facilities to non-Muslims. And allows Muslims to participate in their legitimate programs.۔
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Candia, Giuliana. "Muslims and Social Participation in Rome." MIGRATION LETTERS 2, no. 3 (December 9, 2005): 345–65. http://dx.doi.org/10.33182/ml.v2i3.42.
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The European ³Faiths and Social Cohesion² project was conducted inItalyby the Parsec association. The question of Islam in this country has just begun to be considered (Candia, 2004) and the establishment of this religion is still rarely being considered at a local level and in a way that would allow the specific characteristics and qualitative aspects to be understood, and in particular, the actions aimed at eliminating the religious discrimination towards Muslims. Here's the case of social participation of Muslim immigrants in several neigborhoods of Roma.
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Chouhoud, Youssef, Karam Dana, and Matt Barreto. "American Muslim Political Participation: Between Diversity and Cohesion." Politics and Religion 12, no. 4 (February 15, 2019): 736–65. http://dx.doi.org/10.1017/s1755048318000858.
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AbstractAmerican Muslims’ increased societal salience has led to greater scrutiny of their political and social attitudes. Yet, systematic analyses of this population remain rare and tend to aggregate findings at a level that masks the community's diverse backgrounds and experiences. As a partial corrective, our paper provides a comprehensive demographic analysis of American Muslim political participation. Our conclusions, first, complement previous efforts to elaborate the influence of minority status on the core determinants of political participation. Second, they highlight the differential impact of these determinants within key American Muslim demographic subgroups, revealing the moderating effects of denomination, racial or ethnic background, and gender. As scholars and practitioners seek to better understand Muslims in America, our research suggests that there are myriad circumstances when this community's presumed cohesion gives way to meaningfully diverse perspectives and behaviors.
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Anton Evgenievich, Ignatovich. "Muslims in the Political Processes of Belarus: History and Present Situation." Islamovedenie 11, no. 4 (December 2020): 5–14. http://dx.doi.org/10.21779/2077-8155-2020-11-4-5-14.
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The article reveals the features of the political relationships between Muslims and the Bel-arus authorities. Together with the Belarusian people, the Muslim Tatars have come a difficult way of statehood formation and establishment on the given territory. Since the late XX one can observe a very pronounced geopolitical context in the relation-ships of Muslim population and Belorussian authorities. The Muslim community of Belarus is subject to involvement into the spheres of influence, claiming to get global and regional leader-ship in the Muslim world. The investigation is concerned with the Muslims inhabiting Belarus. The subject of re-search deals with the Muslims in their participation in political processes. The purpose of the given article is to single out some peculiarities of political interaction between the Muslims and Belorussian authorities.
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Gilliat-Ray, Sophie. "Muslims and Political Participation in Britain." Islam and Christian–Muslim Relations 27, no. 3 (May 12, 2016): 356–57. http://dx.doi.org/10.1080/09596410.2016.1144413.
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Tezcur, Gunes Murat, Taghi Azadarmaki, and Mehri Bahar. "Religious Participation among Muslims: Iranian Exceptionalism." Critique: Critical Middle Eastern Studies 15, no. 3 (October 2006): 217–32. http://dx.doi.org/10.1080/10669920600997035.
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Abd Rahim, Baidruel Hairiel, Abdul Sham Ahmad, Nurazzura Mohamad Diah, and Wan Mohd Yusof Wan Chik. "Maqāṣid Al-Sharī’ah And Sport: What It Means To The Practising Muslims." Journal of Fatwa Management and Research 28, no. 1 (January 15, 2023): 16–31. http://dx.doi.org/10.33102/jfatwa.vol28no1.477.
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In every culture, sports are vital. Sport unites people despite physical and cultural divides, promoting them through educational institutions and social platforms. Physical and mental health may be improved by these activities. However, many of these gatherings exclude Muslims. Like other physical cultures, sport has been secularised, a crucial term of Westernization. This affects Muslim sports participation, especially in the 21st century (Industrial Revolution 4.0). The view and knowledge of Maqāṣid Al-Sharī’ah in the context of sport is vital to every practising Muslim because it hasn't been thoroughly addressed. This paper explains the importance of Maqāṣid Al-Sharī’ah in Muslim sports participation. It also addresses the problems practising Muslims confront in sports. We used secondary sources, such as peer-reviewed journals and monographs, to undertake this study. A content analysis determined the different opinions on the themes. We found Muslim scholars abandoned sports and religious research. Maqāṣid Al-Sharī’ah is likewise exceedingly exclusive, according to the discovery. In addition, practising Muslims confront additional barriers when engaging in sports, requiring the conversation and interpretation of sports specialists. Instead of adding primarily to fresh knowledge, this essay can also aid sports and education authorities, especially in most Muslim-populated nations.
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Taufik, Taufik, Ajeng N. Dumpratiwi, Nanik Prihartanti, and Daliman Daliman. "Elderly Muslim Wellbeing: Family Support, Participation in Religious Activities, and Happiness." Open Psychology Journal 14, no. 1 (May 17, 2021): 76–82. http://dx.doi.org/10.2174/1874350102114010076.
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Aims: The aim of this study was to examine the effect of family support and participation in religious activities on the happiness of elderly muslims. Background: An increase in the number of older age people should be balanced with the increased quality of their life. The quality of life is influenced by internal factors such as self-quality, as well as external factors such as family support and religious activities. Objective: The objective of this research was to identify differences in the level of happiness of elderly muslims based on several factors: Work, health, salary, Islamic study, and marriage. Methods: Three hundred and ten elderly muslims (133 male, 177 female) participated in this study. Respondents were selected by simple random sampling of the elderly muslim population in seven districts in Central Java province, Indonesia. Results: The results showed 1) there was a correlation between family support and participation in religious activities and the happiness of elderly Muslims, 2) a healthy elderly person has a higher level of happiness than a sick elderly person; elderly who partake in Islamic studies one to two times a week have higher happiness than the elderly who do not; the retired elderly have the highest happiness compared to the elderly who still work and the elderly who do not (the lowest level of happiness), and there was no difference in the level of happiness in terms of salary and marriage. Conclusion: Family support and participation in religious activities are the main predictors of subjective well-being in the muslim elderly. In addition, there are other predictors such as health and participation in Islamic studies.
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Jalalzai, Farida. "The Politics of Muslims in America." Politics and Religion 2, no. 2 (April 14, 2009): 163–99. http://dx.doi.org/10.1017/s1755048309000194.
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AbstractThis article analyzes political participation and the attitudes of Muslim-Americans. Assessing national patterns, the first part highlights several regression models, discerning the impact of race/ethnicity, gender, foreign born status, age, and education on political activity and attitudes. I also compare changes in voting patterns among respondents between the 2000 and 2004 elections. The second half is based on in-depth interviews of Muslims from St. Louis, Missouri, probing more directly particular shifts in views and participation since September 11. Among the national sample, South Asians and Middle Easterners largely supported Republican George W. Bush in 2000, while African-Americans voted for Democrat Al Gore. However, by 2004, race and ethnicity were no longer statistically significant factors dividing the Muslim vote; instead, support largely went to Democrat John Kerry. Changes in voting patterns between 2000 and 2004 were also evident in the St. Louis sample of South Asians and Middle Easterners. They generally cited unfavorable views of Muslim treatment both at home and abroad since the War on Terror began as major reasons for these changes. Partisan and voting shifts were not evident among African-Americans, who have been consistent Democrats. However, many African-Americans in addition to Middle Easterners and South Asians reported heightened interest in politics and similar changes since September 11. Only Bosnians, who are relatively new to the United States, report few changes. This is largely because they have yet to develop firm political identities. Among both samples, Muslim-Americans generally exhibit high rates of participation in various political activities, many reporting increasing interest and involvement since September 11. Therefore, regardless of the hardships they may currently feel, Muslim-Americans are not hiding in the shadows but are fully participating in the political sphere.
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Spengler, Fabian. "Danger of Drowning?" Journal of Arabic and Islamic Studies 23, no. 2 (January 23, 2024): 225–54. http://dx.doi.org/10.5617/jais.10873.
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The integration of Muslims has been a core issue within German socio-political debates for over 20 years. The participation of Muslim pupils in certain school subjects, most prominently in school swimming lessons, has been a core issue within those larger debates. This article demonstrates that Germans, including Muslims in Germany, dispute not merely the participation of members of a religious minority in one of dozens of school activities. Rather, all parties involved negotiate recognition, share, and power within society at large. Muslims seek to take part in determining the character of a society they have been making a home since the 1960s. Inspired—among other factors—by Global Islam movements, they challenge notions of ethnic hegemony, the public visibility of different religions, and interpretations of liberalism, including aspects of gender equality. The article illustrates how the encroaching integration of Muslims in Germany led to the demand for respect for religio-cultural difference by a minority among them; and how the struggle by Muslims to become equal members of society created resistance among those in Germany who seek to protect their inherited share of influence. The development is also illustrated by court decisions about the degree of religious difference accepted in schools. As agents of change, Muslims have forced non-Muslim Germans to answer some uneasy questions about what they want society to be like. Key words: Islam in Germany, Islam Debate, Migration and Integration, Islam and Education, Islam and Swimming, Muslim Minorities in the West, Global Islam
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Agababov, A. R., and R. A. Lyovochkin. "Non-Institutional Forms of Political Participation of Muslim Youth in Modern Scotland." Administrative Consulting, no. 8 (October 15, 2021): 117–27. http://dx.doi.org/10.22394/1726-1139-2021-8-117-127.
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The article examines the main forms and socio-cultural features of the participation of Muslim youth in Scotland in non-institutional politics. As their research goal, the authors chose to identify the mechanisms through which political processes specific to the Scottish context (different from the general British or, for example, the English context) generate various forms of political participation of young adherents of Islam. The theoretical and methodological basis of the study was a significant layer of empirical data (mainly Scottish), comprehended through an interpretive paradigm, which allowed the authors to analyze the non-institutionalized political experience of young Muslims, finding patterns in how Muslim youth perceive and construct the social world around them. The result of the study was an understanding that the strengthening of the “Islamic factor” in the social and political life of Scotland is explained not only by the growth of the Muslim population, but also by the obvious support that the Scottish authorities provide to adherents of Islam. According to the authors, the issue of national and state independence, the specificity of Scottish nationalism, the attractiveness of the political platform of the Scottish National Party for ethno-confessional minorities became the most important primary factors that predetermined the active entry of Scottish Muslim youth into politics. The main conclusion in this article was the idea that the specific socio-political and sociocultural contexts of Scotland create appropriate forms of political participation of young Muslims. Despite the prevailing opinion that Scottish Muslim youth are interested mainly in international events, the authors show a clearly traceable institutional and non-institutional involvement of young Muslims in national and local political issues in Scotland. According to the authors, the non-institutional political participation of young Scottish followers of Islam is manifested in such forms as social movements, activism and charity, and volunteer work.
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Islam, Syed Serajul, and Ishtiaq Hossain. "Canadian Muslims and Canada's Domestic and Foreign Policy Issues: An Analysis." ICR Journal 3, no. 2 (January 15, 2012): 300–319. http://dx.doi.org/10.52282/icr.v3i2.557.
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This article analyses the participation of Canadian Muslims in debates affecting Canada’s domestic and foreign policy issues. Here, the Canadian Muslim identity is first of all briefly spelled out. Then a detailed discussion is made of their role in debates affecting the country’s domestic affairs. In addition, the Canadian foreign policy issues which are of interest to Canadian Muslims are identified and their stand on those issues are analysed. The discussion in this article demonstrates that the Muslim citizens of Canada are conscious of their own Canadian Muslim identity. It also shows that, like other Canadians, the Muslim citizens of Canada express their opinion freely on matters, which are of importance to the country. Although their impact on policy-making remains negligible, their increasing participation in the political process of the country beacons hope for their more lasting impact on the country’s public policy-making in future.
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Parvez, Mohammad, and Mohd Hasan. "Muslims’ Participation in Education and Employment as Compared to Other Socio-Religious Categories: An Analytical Study." International Journal of Social Sciences and Management 2, no. 2 (April 25, 2015): 114–18. http://dx.doi.org/10.3126/ijssm.v2i2.12196.
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Since, the submission of the Sachar Committee Report (2006), several analytical and descriptive studies have been undertaken to analysis the socio-economic and educational conditions of Muslims in India. Many researchers, educationists, thinkers, politicians, policy makers and common Muslims believe that education is the only panacea to eradicate the each and every ails of Muslims, and it is the only mechanism by which not only their status can be raised but also facilitate their entry into better paid job. This paper aims to evaluate the available evidences on the pattern of Muslim participation in education and employment. It is an attempt to see the Muslims’ participation in education and employment in relation to other Socio Religious Categories of India. Based on different secondary data sets, it attempts to see how the Socio Religious Categories across India have utilised the process of education and achieved educational and employment opportunity higher than the Muslims. Muslims as a homogenous group did not participate actively in the educational development, more especially in the arena of higher education whereas the other Socio Religious Categories have acquired the maximum benefits with the constitutional and political interventions that are taken place in Pre and Post- Independent era. The present paper also try to see the trend of Muslims’ participation in education right from the primary education to higher education as well as sector wise employment and work activities as compared to other Socio Religious Categories.DOI: http://dx.doi.org/10.3126/ijssm.v2i2.12196 Int. J. Soc. Sci. Manage. Vol-2, issue-2: 114-118
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Suleiman, Ibrahim. "Ideas of Sheikh Isma’il Idris Bin Zakariyya: Legacy for Progressive Contemporary Islamic Movement." International Journal of Islamic Business & Management 2, no. 2 (August 22, 2018): 1–8. http://dx.doi.org/10.46281/ijibm.v2i2.54.
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This paper discussed the role and ideas of Sheikh Isma’il Idris in religionand politics in Nigeria. It is very paramount that Islamic scholars are considered to be relevant in modelling the minds of Muslims Ummah towards participation in politics and electoral process. Therefore, this article highlights the major contributions made by this Islamic scholar and outlines his role in terms of revivalism during his life-time and beyond. This is accomplished by investigating his major works and his teachings especially in shaping participation in political circle so as to ensure that Muslims are participated in the political and electoral process in Nigeria. In his political thought, Sheikh Idris believed strongly in Muslim’s participation in politics and governance as against the otherviewsof anti-democratic arguments. His major concern is to encourage Muslims Ummah particularly the youths to participate in government activities in order to protect the interest of their religion considering the diverse nature of the country. Hence, assessing his role and ideas will significantly improve our understanding of Islamization movement towards determining social reality, justice and equity along Islamic ethics and values.
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Alam, Mohd Sanjeer. "Electoral Participation and Political Choice Among Muslims." Studies in Indian Politics 11, no. 2 (December 2023): 289–303. http://dx.doi.org/10.1177/23210230231203796.
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Muslims are the largest minority group in India. As a minority group, their electoral participation and expression has drawn wide religious attention of scholars. However, much of the discussion around Muslims’ electoral participation and political preference is either based on speculations or on sketchy field studies. This article, drawing upon large scale representative surveys, analyses Muslims’ electoral participation and choices since 1990s. It argues that inferences about the community’s electoral behaviour at the national level are misleading. Its electoral behaviour can better be understood by locating them in politically differentiated contexts.
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Helseth, Hannah. "When the Personal Is Always Political: Norwegian Muslims’ Arguments for Women’s Rights." Social Inclusion 6, no. 4 (November 22, 2018): 59–66. http://dx.doi.org/10.17645/si.v6i4.1518.
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For almost two decades, the public debate about Islam in Western Europe has been dominated by concerns about the lack of gender equality in the racialized Muslim population. There has been a tendency to victimize “the Muslim woman” rather than to encourage Muslim women’s participation in the public debate about their lives. This contribution to the study of discourses on Muslim women is an analysis of arguments written by Muslims about women’s rights. The data consists of 239 texts written by self-defined Muslims in major Norwegian newspapers about women’s rights. I will discuss two findings from the study. The first is an appeal to be personal when discussing issues of domestic violence and racism is combined with an implicit and explicit demand to represent all Muslims in order to get published in newspapers—which creates an ethno-religious threshold for participation in the public debate. The second finding is that, across different positions and different religious affiliations, from conservative to nearly secular, and across the timeline, from 2000 to 2012, there is a dominant understanding of women’s rights as individual autonomy. These findings will be discussed from different theoretical perspectives to explore how arguments for individual autonomy can both challenge and amplify neoliberal agendas.
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Tahar, Farouq, Asma Mehan, and Krzysztof Nawratek. "Spatial Reflections on Muslims’ Segregation in Britain." Religions 14, no. 3 (March 6, 2023): 349. http://dx.doi.org/10.3390/rel14030349.
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The diversity of multicultural, multi-religious, and multi-ethnic groups and communities within Britain has created cohesion and integration challenges for different community groups and authorities to adapt to the current diverse society. More recently, there has been an increased focus on Muslim segregation in Britain in official reports and reviews. Those documents mentioned the Muslims’ segregation (directly or indirectly) for various reasons, and some recommendations have aimed to improve “community cohesion” in general and Muslims’ “integration” in particular. However, community participation in the design or planning of regeneration and development projects has yet to be focused on, although these documents recommended promoting community cohesion and integration through these projects. Community participation in architecture—in its broader sense—is a crucial aspect that contributes towards fulfilling the tasks of serving communities with different religious and ethnic backgrounds. Muslims’ religious and cultural practices have been problematised in urban spaces and perceived as leading to social and spatial segregation. This paper intends to explore how secular urban spaces are used and perceived by Muslims through their religious and cultural practices. Therefore, the article aspires to inform the community participation in urban projects and demonstrates the role that Muslims’ inclusion in designing urban projects has in promoting cohesion and integration. The Ellesmere Green project in Burngreave, Sheffield, UK, is an empirical example of exploring this locally through semi-structured interviews with community members, leaders, and local authorities’ officials. The findings demonstrate that sacred and secular spaces are interconnected in Muslims’ everyday lives, and the boundaries between them are blurry. The data also show that having the ability to manifest their religious and cultural practices in secular urban spaces does not suggest the desire for segregation, nor does it reduce Muslims’ willingness to have social and spatial interactions with non-Muslims.
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Hasram, Khaidir. "Global Islam and Political Patronage: Examining the Rise of Muslim Politics in Cambodia." Muslim Politics Review 2, no. 2 (December 22, 2023): 208–37. http://dx.doi.org/10.56529/mpr.v2i2.172.
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This article seeks to study Muslim political activism in Cambodia, a predominantly Buddhist-Monarch state in mainland Southeast Asia that is often considered a semi-authoritarian regime. Cambodia’s Muslim community constitutes a minority. However, they have actively participated in formal politics, aligning themselves with both the ruling and opposition parties. This engagement has culminated in several Muslim individuals sit in political positions within the government. Additionally, high-ranking Muslims have cultivated close ties with government authorities and the monarchy. This article is grounded in fieldwork conducted during 2017-2018, complemented by up-to-date information obtained from desk research and online interviews with research subjects. This article argues that the current wave of Muslim political activism in Cambodia can be seen as a continuation of the historical patron-client relationship between Muslims and local rulers. In contemporary times, this relationship has evolved, manifesting as patterns of clientelism, with Muslims positioned within the political framework of Cambodia’s ruling party. In this context, Muslims receive protection and are ensured access to political participation. Moreover, this article emphasises the role of connections to the global Muslim world as a significant political asset, enabling Cambodian Muslims to exert a considerable influence on the nation's political landscape.
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Contractor, Cyrus Ali. "The Dearborn Effect: A Comparison of the Political Dispositions of Shi‘a and Sunni Muslims in the United States." Politics and Religion 4, no. 1 (November 1, 2010): 154–67. http://dx.doi.org/10.1017/s1755048310000489.
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AbstractThe study of Muslims in the West is a burgeoning field, in which scholars are examining the religious, social and political lives of Muslims as minorities. This article continues in that vein, and utilizes the Muslim American Political Opinion Survey (MAPOS) to compare Shi‘a and Sunni responses in a few areas of interest: religious identity, views of being a Muslim in the United States, and political participation in the American system. Using a comparison of mean responses and the t-test to analyze 13 variables, it demonstrates that Sunnis felt more strongly that the teachings of Islam were compatible with political participation in the United States, and that a statistically significantly higher percentage of Shi‘a respondents participated in a rally or protest. The study goes further to suggest that perhaps congregants of Shi‘a mosques view Islamic teachings as being more compatible with participation in American politics, and opens the door for further consideration and research involving a more in-depth study of the Shi‘as in the American political context, one that examines how the narratives that drive Shi‘ism affect individual Shi‘a social and political participation in a country where they are a real “minority within a minority”.
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Aydin, Cemil, and Juliane Hammer. "Muslims and media: perceptions, participation, and change." Contemporary Islam 4, no. 1 (December 10, 2009): 1–9. http://dx.doi.org/10.1007/s11562-009-0098-7.
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Johns, Amelia. "Muslim Young People Online: “Acts of Citizenship” in Socially Networked Spaces." Social Inclusion 2, no. 2 (August 20, 2014): 71–82. http://dx.doi.org/10.17645/si.v2i2.168.
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This paper reviews the current literature regarding Muslim young people’s online social networking and participatory practices with the aim of examining whether these practices open up new spaces of civic engagement and political participation. The paper focuses on the experiences of young Muslims living in western societies, where, since September 11, the ability to assert claims as citizens in the public arena has diminished. The paper draws upon Isin & Nielsen’s (2008) “acts of citizenship” to define the online practices of many Muslim youth, for whom the internet provides a space where new performances of citizenship are enacted outside of formal citizenship rights and spaces of participation. These “acts" are evaluated in light of theories which articulate the changing nature of publics and the public sphere in a digital era. The paper will use this conceptual framework in conjunction with the literature review to explore whether virtual, online spaces offer young Muslims an opportunity to create a more inclusive discursive space to interact with co-citizens, engage with social and political issues and assert their citizen rights than is otherwise afforded by formal political structures; a need highlighted by policies which target minority Muslim young people for greater civic participation but which do not reflect the interests and values of Muslim young people.
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Taha, Mohammed Sabbar, Abdull Rahman Mahmood, Jaffary Awang, Ahamd Munawer Imail, and Mohammed Abdulhameed Sleibi. "Islamic Dealings with Non-Muslims in Their Religious Occasions." Modern Applied Science 10, no. 10 (June 29, 2016): 55. http://dx.doi.org/10.5539/mas.v10n10p55.
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In this study, one of the main comprehending features of Islamic legislation is that all religions; whether they are celestial or not from the Islamic countries, it is stated in the legislation regarding dealing controls with non-Muslims such as how to deal with them in their religious and non-religious occasions. Recently, there some overtaking from some Muslims during the participation of non-Muslims in their occasions, especially in (holidays), refers to different reasons. The objectives and methods of this study mentioned that the jurists’ sayings include religious rituals as well as exclude them. This issue requires the topic from the belief side, using induction approach texts and analyzing the sayings. In conclusion, this study leads to the prohibition of participating in their religious occasions, except that serves religion and Muslims. In addition to what is necessary it is permissible to participate in occasions which don’t have religious rituals, and clarify negative effects in participation and ways of treatments.
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Ayers, John W., and C. Richard Hofstetter. "American Muslim Political Participation Following 9/11: Religious Belief, Political Resources, Social Structures, and Political Awareness." Politics and Religion 1, no. 1 (March 14, 2008): 3–26. http://dx.doi.org/10.1017/s1755048308000023.
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AbstractUsing a nationwide survey of American Muslims conducted in 2004, we evaluate models of political participation, specifically the influence of religious characteristics, political resources, social structures, and political awareness on Muslims' reported political participation. American Muslims reported extremely high rates of political participation in comparison to the general public and in this regard are model citizens. Using path analysis, our findings concluded that religious beliefs were negatively associated with political participation, while measures of religious resources were positively related to participation. Social structures had mixed influence in most cases statistically indistinguishable from zero. Political resources and measures of political awareness, specifically feelings of anxiety following 9/11, were positively associated with participation.
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Darmawan, Erik. "Peluang Peran Serta Para Ahli Hukum Islam di Indonesia dalam Perumusan Kebijakan Publik." Jurnal Studi Sosial dan Politik 2, no. 1 (June 29, 2018): 72–84. http://dx.doi.org/10.19109/jssp.v2i1.4049.
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Indonesia is a predominantly Muslim country. Muslims have their own rules of life, needs and interests that must be met that are different from other community groups. With its existence, the Indonesian Muslims are a group of interests. In the context of the life of the state, the needs and interests of Muslims can be fulfilled legally formal through their active participation in the political process and the process of public policy formulation. This paper examines the opportunities that Islamic jurists can take in the process of public policy formulation so that the needs and interests of Muslims can be met. The trick is to formulate new laws based on actual Islamic values, based on problems and realities in society and then propose them into a public policy. Islamic jurists must also actively engage in the process of public policy formulation. That is an opportunity that Muslim jurists can gain in helping people meet their distinctive needs and interests.
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Qian, Yap Huai, and Hazlina Darman. "Acceptance level of takaful insurance products among non-Muslims in Malaysia." E3S Web of Conferences 389 (2023): 09038. http://dx.doi.org/10.1051/e3sconf/202338909038.
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Non-Muslims in Malaysia have a lower participation rate in takaful insurance. The purpose of this paper is to examine the factors that influence acceptance level of takaful insurance products among non-Muslims in Malaysia. In this paper, independent variables: awareness, attitude, service quality and relative advantage were examined using the Multiple Linear Regression (MLR) model to analyze the effect of dependent variable: non-Muslim acceptance level. The methodology used was a purely quantitative survey using convenience sampling with data collected from a sample of non-Muslims participants in Malaysia. The findings revealed that attitudes and relative advantage are found to be the significant factors that influence the acceptance level on takaful insurance products while awareness and service quality do not account for acceptability on takaful. It was also discovered that attitude is the most significant factor towards acceptance level on takaful insurance products among non-Muslims in Malaysia. The paper provides insight for understanding the factors that lead to consumers’ purchase intention of takaful insurance products in Malaysia. Furthermore, this study gives valuable ideas for takaful insurance companies to develop appropriate takaful insurance and build marketing strategies to enhance takaful insurance participation in Malaysia.
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Faki Mwinyihaj, Esha, and Fredrick O. Wanyama. "THE MEDIA, TERRORISM AND POLITICAL MOBILIZATION OF MUSLIMS IN KENYA." RELIGION, MEDIA AND POLITICS IN AFRICA 5, no. 1 (December 1, 2011): 103–12. http://dx.doi.org/10.54561/prj0501103m.
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Muslims constitute just about 10% of Kenya’s population and their perceived marginalization in the country’s politics since the colonial period has often led them to retreat from the political scene. However, the democratization process that has energized the development of the media as well as the upsurge of terrorism seems to be transforming the participation of Muslims in Kenyan politics. This paper illustrates how the war on terror and the emergence of Muslim media have influenced the increasing visibility of Muslims in the political scene. From the previous peripheral status, they are now entering national political alliances that can protect their interests and in doing so, Muslims are edging towards influencing national politics in Kenya. The paper thus concludes that the war on terror and the liberalization of the media have been a boom for the mobilization of Muslims to participate in national politics in Kenya.
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Amath, Nora. "Australian Muslim civil society organisations: Pathways to social inclusion." Journal of Social Inclusion 6, no. 1 (September 2, 2015): 6–34. http://dx.doi.org/10.36251/josi90.
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There is great interest on issues related to Muslims and Islam; however, a large concentration of the scholarly literature as well as media and political discourses focus predominantly on political issues and actions related to fundamentalism, radicalisation, militancy and terrorism. The dominance of these issues in the discourses does not provide a holistic understanding of Muslims, particularly their role, place and identity as minorities in a Western society. Indeed, we know relatively little about the larger number of Muslim political actors engaged in civil society, especially those involved in creating pathways to social inclusion. Utilising descriptive phenomenology, this paper explores the complex issues of social inclusion and the Australian Muslim communities. Underpinning this discussion is the theory of social capital; as noted by a number of scholars and social policy experts, the theory of social inclusion alone is inadequate and ineffective in creating participation, equality and cohesion. This paper also observes that while many reports and studies provide pragmatic suggestions on how to work towards the social inclusion of Australian Muslims, the concentration on these suggestions tend to focus on how the government can provide these solutions. What is lacking in the literature is the recognition of the Australian Muslim community’s role and agency in initiating and executing the programs needed to address such issues of social exclusion. The 30 unstructured phenomenological interviews demonstrate that Australian MCSOs are proactively engaging with their communities to ensure that they are responding appropriately to these issues. Moreover, they are creating pathways and access for Australian Muslims to better participate, engage in and contribute to mainstream society. In particular, the MCSO actors revealed four themes related to social inclusion: supporting participation in education and training, facilitating participation in employment and in voluntary work, connecting community with other people and resources, and assisting with advocacy. Although the themes are clearly in line with the Australian Government’s Social Inclusion Policy, the Australian MCSOs insisted that it was not the government which set their agenda necessarily; rather, it was motivated by their faith.
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Wirman, Hardi Putra, Nunu Burhanuddin, and Maiza Elvira. "Chinese Muslim at Political Crossroad: The Case Study of the Jakarta Regional Head Election 2017." Islam Realitas: Journal of Islamic and Social Studies 8, no. 2 (December 31, 2022): 196. http://dx.doi.org/10.30983/islam_realitas.v8i2.5988.
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As ethnic minorities who adhere to the majority belief (Islam), ethnic Chinese Muslims in Jakarta are faced with a complex identity crisis, especially in the area of political participation. In the 2017 Jakarta regional elections (Pilkada), ethnic Chinese Muslims were faced with a political situation, whether to choose leaders from ethnic Chinese or leaders from the Muslim community. This situation puts them in a dilemma. However, ethnic Chinese Muslims have survived the complicated politics of ethnicity, even though regional election politics has caused a crisis of identity politics in Jakarta. Based on the research results, Chinese Muslims in Jakarta were able to survive despite the difficulties caused by their identity. This research is important because there are not many studies that specifically discuss the survival strategies of Chinese Muslims in Jakarta. This research is a socio-political research. To collect data, the methodology used is in-depth interviews with several informants. The results of the interviews and data are then processed using a qualitative and analytic approach. This is done in order to show how the Chinese Muslim ethnic group have survived the complicated political situation in Jakarta
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Md Husin, Maizaitulaidawati, and Asmak Ab Rahman. "Do Muslims intend to participate in Islamic insurance?" Journal of Islamic Accounting and Business Research 7, no. 1 (February 8, 2016): 42–58. http://dx.doi.org/10.1108/jiabr-03-2014-0012.
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Purpose – The purpose of this paper is to apply theory of planned behaviour (TPB) in predicting consumer intention to participate in takaful. One area of concern for takaful operators is the untapped Islamic insurance (takaful) market and lower market share compared to conventional insurance counterparts. It is possible that the application of the TPB could shed some light on the problem and possibly offer some assistance to the takaful operators. Design/methodology/approach – Interrelationships among attitudes, subjective norm, perceived behavioural control and purchase intentions in regard to takaful products participation were examined within a framework of the theory of planned behaviour. A model and series of propositions are developed. The propositions are open to empirical verification and can form the basis for a research stream on takaful participation. Findings – In identifying factors influencing takaful participation, TPB is used and the model incorporates certain individual factors that are likely to influence intentions towards takaful participation. The model proposes that individual factors such as awareness, knowledge and exposure have impacts on takaful participation. Originality/value – This study provides insights for a previously unaddressed takaful participation among potential consumers. Prior work on determining participation of takaful has not applied TPB in an effort to understand the phenomenon.
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Kettell, Steven. "Identity and Political Participation among Young British Muslims." Journal of Contemporary Religion 32, no. 1 (December 22, 2016): 155–56. http://dx.doi.org/10.1080/13537903.2016.1256668.
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Albritton, Robert B., Pham-Ngam Gothamasan, Noree Jaisai, Manop Jitpoosa, Sunandpattira Nilchang, and Arin Sa-Idi. "Electoral Participation by Southern Thai Buddhists and Muslims." South East Asia Research 4, no. 2 (September 1996): 127–56. http://dx.doi.org/10.1177/0967828x9600400203.
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Dashkovskiy, Petr K., and Elena A. Shershneva. "Hajj as an Element of Spatial Mobility of the Muslim Population of Siberia in the Context of the State‑Confessional Policy of the Russian Empire in the Second Half of the 19th to Early 20th Centuries." Journal of Frontier Studies 8, no. 3 (September 1, 2023): 90–110. http://dx.doi.org/10.46539/jfs.v8i3.512.
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Hajj represents one of the most significant events in the life of the Muslim community. In the Russian Empire where Islam had become the second largest denomination in terms of the followers by the beginning of the 20th century, the Hajj transitioned from being a purely religious phenomenon to acquiring a certain political significance too. It was through this pilgrimage that Russian citizens professing Islam established relationships with their coreligionists from abroad.
The aim of this study is to trace the degree of participation of Siberian Muslims in this process during the second half of the 19th to early 20th centuries and to assess their ability to perform the Hajj. Relying on archival materials, the authors demonstrate the importance of the process of organizing the Hajj and the participation of Muslims from the Russian Empire. The research revealed that Siberian Muslims were relatively minimally involved in the Hajj for several reasons. Firstly, a portion of the Muslims in Siberia had the status of exiles, which limited their movement both abroad and within the country. Secondly, the remoteness of the territory from the main sanitary checkpoints also discouraged potential pilgrims. In light of these circumstances, a phenomenon known as the “small hajj,” i.e., visiting holy places in Central Asia, became common among Siberian Muslims. The administrative challenges associated with performing the Hajj led many Muslims from various regions of the Russian Empire, including Siberia, to partake in pilgrimages illegally.
This article may be of interest to religious scholars, historians, ethnographers, as well as a broad readership interested in the issues of state-confessional policy in the Russian Empire.
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Ali, Sumon, and Prof Alak Bhattacharya. "MUSLIM MINORITIES IN ELECTORAL POLITICS OF TRIPURA." ENSEMBLE 2, no. 2 (June 4, 2021): 132–44. http://dx.doi.org/10.37948/ensemble-2020-0202-a015.
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Indian democracy allows citizens to choose their ruler by using their democratic rights of Universal Adult Franchise. However, they all cannot freely choose their representative due to many obligations from their leaders, community, and groups to which they belong. The study of electoral politics helps us to understand determinants of the voting behaviour of individual or community. The participation of religious minorities in electoral politics increases significantly, elections after elections, and their share in governance has increased only marginally. Among the Minorities, Muslims are the vulnerable section of Society and under-represented in India's legislative bodies and political process and the state of Tripura. Tracing the position of Muslim minorities in the electoral politics of Tripura, the findings observe that Muslims are politically less aware due to many socio-economic problems and the terrible intention of some political parties for using Muslims as vote bank without concerning the development of the communities. In this background, the present study is an attempt to understand the role of Muslim Minorities in the electoral politics of Tripura. It also examines the issues and factors that influence the Muslims' political behaviour during elections in Tripura.
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Sahrasad, Herdi, Al Chaidar Al Chaidar, Dedy Tabrani, and Pipip A. Rifai Hasan. "From Uyghur Muslims in China to the Uyghur Diaspora in Southeast Asia: A Political Reflection." Jurnal Theologia 34, no. 1 (June 25, 2023): 73–96. http://dx.doi.org/10.21580/teo.2023.34.1.19173.
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This article discusses the problems of the Uyghur Muslims in Xinjiang, People's Republic of China, who have experienced mistreatment and violence from the communist regimes of Mao Zedong, Deng Xiaoping, Zhu Rongji, and Xi Jinping. Despite facing this treatment, the Uyghur Muslim minority has received criticism and negative labels for their resistance. The world community has also shown little attention to the Uyghur issue. This article aims to reveal the dynamics among Uyghur Muslims as they shift from nationalistic interests to their participation in acts of terrorism. This article uses a descriptive-analytical qualitative method based on data obtained from interviews, documents and literature studies. This article also explores the novelty of this topic by discussing the impact and implications of Uyghur Muslim involvement in global jihadist groups. For example, this article shows that thousands of Uyghur Muslims have become diasporas in other countries (Turkey, Afghanistan, Tajikistan, Middle East, Southeast Asia, etc.) seeking solutions to their problems, while being in a difficult and disadvantageous position . This article also explores the magnitude and extent of the activities and presence of Uyghur Muslims in Indonesia, such as in Aceh, Jakarta and Papua.
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Slyusar, Vadym, Olena Predko, and Mykola Slyusar. "PR ACTIVITIES OF MUSLIM ORGANIZATIONS IN UKRAINE (2010–2023)." Sophia. Human and Religious Studies Bulletin 21, no. 1 (2023): 62–67. http://dx.doi.org/10.17721/sophia.2023.21.16.
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The content and main directions of PR activities of Muslim religious organizations in Ukraine were analyzed. It was determined that the Spiritual Administration of Muslims of Ukraine "Umma", the Spiritual Administration of Muslims of Ukraine and the Spiritual Administration of Muslims of the Autonomous Republic of Crimea carry out such activities most systematically, which is characterized by the use of many resources and modern media technologies, although there is a lack of systematicity. Their PR activity is multi-channel: through print and electronic media, as well as radio and television, although Internet resources, including social networks, prevail. Muslim religious organizations both create their own media content and translate global media. A universal model of PR activities of Muslim organizations is the posting of general information on the basics of Islamic belief and features of religious practice, as well as digitized thematic literature, on electronic resources. Muslim religious organizations in their PR activities also use streaming technologies, i.e. continuous broadcasting of events in real time, mainly to cover charitable, cultural and educational PR actions conducted by the organization. Facebook, Instagram and Telegram are the main social media channels used by Muslim organizations for PR activities, where content is regularly posted on the pages of communities and spiritual leaders. An important direction of the PR activities of Muslim organizations in Ukraine is the coverage of their leadership's participation in state events, as well as the adoption of declarations of their interaction with the authorities and the public. The signing of the Charter of Muslims of Ukraine and the Social Concept of Muslims of Ukraine became significant. The components of PR activities of Muslim organizations are cultural (as patronage and as intercultural mass communication), charity, work with children and youth.
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Khirzul Haq, Fardana, Muhammad Shulthoni, and Fahrudin Mukhlis. "Tariq Ramadan’s View on Western Muslims Identity: Between Nation and God’s Revelation." Progresiva : Jurnal Pemikiran dan Pendidikan Islam 11, no. 01 (June 14, 2022): 55–69. http://dx.doi.org/10.22219/progresiva.v11i01.20496.
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The Western civilization is often considered to be more advanced than any other civilizations. Many people who think that western civilization is always in contradiction with Islamic values. Such this thing, it is written by Samuel P. Huntington that the West would have clash against Islam. The tragedy of 11 September 2001 was a historic event that made the world condemned this action. Some Muslim terrorists launched an attack on the West. Since then, the Western Countries are always alert to everything related to Islam. They think Islam is a threat to the survival of democracy and secularism. Tariq Ramadan Suggested that western Muslims must understand their identity as Western Muslims in order to be accepted in the West and tackle all negative views of Western people which are against them. They can have multiple identities depending on the situation they faced. There are four principles in their identity they are Faith, the understanding of the text and context, education (teaching) and participation. By participating without losing the first of those four principles, means Muslims able and should participate in realizing the integration of Western culture, with carrying on Islamic Values in order to be a significant contribution which equals Islamization.
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Nolte, Insa. "Introduction: Learning to be Muslim in West Africa. Islamic Engagements with Diversity and Difference." Islamic Africa 10, no. 1-2 (June 12, 2019): 11–25. http://dx.doi.org/10.1163/21540993-01001001.
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In West Africa, Muslim learning has historically been shaped by two key engagements: the participation in wider Islamic debates and the co-existence with non-Muslims. In the twentieth and twenty-first century, Islamic education in West Africa was transformed by the imposition of the secular state and Western education. But as Muslims encountered secularism and Christianity, they also increasingly drew on pedagogies that emanated from Middle Eastern and Asian Islam. The articles in this Special Issue illustrate that as Islamic scholars and leaders from different backgrounds engaged simultaneously with the diversity of global Islam and the growing presence of secular and Christian institutions, they developed a multiplicity of educational practices and visions. Thus learning to be Muslim in West Africa reflects both the engagement with Islamic discourse and debates about the boundaries of Islam.
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Dana, Karam, Bryan Wilcox-Archuleta, and Matt Barreto. "The Political Incorporation of Muslims in the United States: The Mobilizing Role of Religiosity in Islam." Journal of Race, Ethnicity, and Politics 2, no. 2 (August 14, 2017): 170–200. http://dx.doi.org/10.1017/rep.2017.4.
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AbstractDespite the overwhelming evidence to the contrary, popular perceptions in the United States, especially among political elites, continue to believe that religious Muslims oppose American democratic traditions and values. While many studies find positive relationships between mosque attendance and civic participation among U.S. Muslims, an empirical and theoretical puzzle continues to exist. What is missing is research that examines the relationships between the multi-dimensional concept of religiosity and how this is associated with public opinion and attitudes towards the American political system among Muslim Americans. Using a unique national survey of Muslim Americans, we find a positive relationship between religious beliefs, behavior, and belonging and perceptions of compatibility with American democratic traditions. Quite simply, the most religious are the most likely to believe in political integration in the United States.
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Nollert, Michael, and Amir Sheikhzadegan. "Participation and Sharing, or Peaceful Co-Existence? Visions of Integration among Muslims in Switzerland." Social Inclusion 4, no. 2 (April 19, 2016): 95–106. http://dx.doi.org/10.17645/si.v4i2.499.
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At least three traditions in sociological thought address the question of social inclusion. In the systems theory proposed by Luhmann, inclusion means that individuals are able to adapt and gain access to functional subsystems, such as the labor market or the welfare state. In the tradition of Simmel, social inclusion is seen as an outcome of “cross-cutting social circles”. Both perspectives are addressed in Lockwood’s distinction between social integration and system integration. Building on these theoretical traditions, the study proposes a typology of migrant integration in which inclusion requires a realization of both social and system integration. Against this theoretical background, the paper deals with the question of which kind of integration the Swiss Muslims strive for through civic engagement. Drawing on narrative autobiographical interviews, the study reveals two main tendencies among the studied Muslims. While some seek an opportunity to engage with people of other worldviews through civic engagement (social integration), others limit their civic engagement only to those religious communities that cultivate a strong collective Muslim identity, and reduce their contact with non-Muslims to a peaceful co-existence (system integration). The study also shows that these two attitudes are associated with two views on outgroup tolerance. While the advocates of social integration are for <em>liberal</em> tolerance, the supporters of system integration show tendency towards <em>multicultural </em>tolerance.
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McLaughlin, Meredith. "The politics of inclusivity." Contributions to Indian Sociology 51, no. 1 (February 2017): 25–51. http://dx.doi.org/10.1177/0069966716677413.
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This article examines popular perceptions of communalism and apparent lack of political engagement among Muslims in Hyderabad’s Old City. The Old City is a notoriously poor, Muslim-majority district with social problems exacerbated by poor infrastructure and political neglect. Through an examination of everyday political participation, which I term civic conduct, I argue that Hyderabadi Muslims enact notions of public interest and civic virtue. Through ethnographic fieldwork conducted along networks of voluntary associations in the Old City, I argue that Hyderabadi Muslims contest the weight of historical exclusion and political negligence through expressions of civic engagement. Everyday accomplishments and aspirations perform a norm of civility in the Old City that constitutes a powerful claim to belonging. I suggest that civic conduct becomes both a means for accessing the rights of urban citizenship and a critique of exclusionary narratives.
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Narula, Manju. "Educational Development of Muslim Minority: With Special Reference to Muslim Concentrated States of India." Journal of Education and Research 4, no. 1 (July 7, 2014): 93–108. http://dx.doi.org/10.3126/jer.v4i1.10729.
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In India the National Minority Commission has identified Muslims as minorities along with Christians, Sikhs, Buddhists and Jains on the basis of religion. Out of these religious minorities Muslims are the largest ones. In spite of being the largest minority they are lagging behind in education in comparison with other religious minorities. Literacy which is a first step to education is lowest of the Muslim minority and inter-state variation in their literacy rates is also very high. Also, their literacy rate in some of the states is abysmally low. In the light of these contexts, this paper presents a brief discussion of policies and programs implemented for the development of education of the Muslim minority. Thereafter, the paper tries to portray the progress of school education in terms of access, participation, retention of Muslim children in the Muslim concentrated states. The paper suggests that strategies for their educational development should be adopted according to the need of the state/district/area. Finally, the areas of intervention and challenges are discussed and appropriate measures are suggested to improve and promote the education of Muslims in India.DOI: http://dx.doi.org/10.3126/jer.v4i1.10729Journal of Education and Research, March 2014, Vol. 4, No. 1, pp. 93-108
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Bot, Willemijn, and Maykel Verkuyten. "Evaluating the political organisation of Muslim citizens in the Netherlands: The role of political orientation, education and multiculturalism." Journal of Social and Political Psychology 6, no. 2 (July 27, 2018): 364–82. http://dx.doi.org/10.5964/jspp.v6i2.901.
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Political participation is an important aspect of the integration of Muslim citizens into western societies. However, Muslims’ formal political participation is often met with resistance from the majority population. In two studies, we investigated among national samples of majority Dutch whether the level of resistance to the democratic political organizations of Muslim citizens is associated with political orientation and level of education. Furthermore, we examined whether these associations are mediated by the endorsement of multiculturalism. Findings from both studies show that the higher educated and politically left-wing individuals are more supportive of Muslim political organisation and that this association is (partly) explained by the endorsement of multiculturalism. Additionally, in Study 2 it is found that attitudes toward cultural tradition and group equality mediate the relations between education and political orientation with multiculturalism.
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Abid, Lise Jamila. "Muslims in Austria: Integration through Participation in Austrian Society." Journal of Muslim Minority Affairs 26, no. 2 (August 2006): 263–78. http://dx.doi.org/10.1080/13602000600937770.
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Barreto, Matt A., and Dino N. Bozonelos. "Democrat, Republican, or None of the Above? The Role of Religiosity in Muslim American Party Identification." Politics and Religion 2, no. 2 (April 14, 2009): 200–229. http://dx.doi.org/10.1017/s1755048309000200.
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AbstractThe role of religiosity as an important predictor of partisan identification has been well researched over the years, with most of our understanding of religion focused on Christianity. However, it is not clear that religiosity operates equally for the partisan identification of non-Christian religious groups. One of the most discussed religious minority groups in the United States today is Muslim-Americans. Numbering between 2.3 million and 7 million, Muslim-Americans have been the focus of considerable debate regarding religion and American political inclusion. We argue that religiosity does influence Muslim-American party identification, however not in the same manner as with other groups. While the two major political parties encourage religiosity among Protestants, Jews, and Catholics, they are either silent or opposed to religiosity among Muslims within their parties. Thus, religiosity among Muslim-Americans may not necessarily lead to partisan identification with either Republicans or Democrats. Rather, high levels of religiosity, coupled with perceptions of discrimination against Muslims, may lead many to oppose both major political parties and instead identify with “none of the above.” This is not to say that Muslim-Americans reject civic engagement or political participation in the United States, but rather the two political parties have not carved out a space to welcome Islam, as they have for Christianity and Judaism. We examine new data from the 2007 Muslim-American Public Opinion Survey to assess the predictors of partisan identification among Muslims in the United States.
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DASHKOVSKIY, PETR K., and ELENA A. SHERSHNEVA. "CENSORSHIP AS AN ELEMENT OF STATE-CONFESSIONAL POLICY TO CONTROL THE MUSLIM COMMUNITIES OF SIBERIA IN THE SECOND HALF OF THE 19TH - EARLY 20TH CENTURIES." Study of Religion, no. 4 (2021): 34–46. http://dx.doi.org/10.22250/2072-8662.2021.4.34-46.
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The article analyzes the role of censorship in the Russian Empire as a tool for controlling the printed publications of the Muslims of Siberia in the second half of the 19th - early 20th centuries. The source base of the study was archival materials of the Russian State Historical Archive, the State Archive of the Altai Territory and the State Archive of the Krasnoyarsk Territory and, as well as regulatory legal acts regulating the process of publishing printed materials in the Russian Empire. Based on the sources under consideration, it is concluded that at the turn of the 19th - 20th centuries, the number of Muslim printed publications in the territory of the Russian Empire increased. The Muslim population of the country is beginning to worry about issues related to the life of the Russian Ummah in the regions, as well as the participation of Muslims in the political life of the country. The activity of Muslims in the field of publishing, as well as events in the country at the beginning of the 20th century (the First Russian Revolution, the First World War) led to increased state censorship of printed materials...
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Mansor, Fadillah, Ahmad Naim Abdullah, and Zairani Zainol. "Exploring the Concept of Financial Planning from the Perspective of Maqāṣid al-Sharīʿah." TAFHIM: IKIM Journal of Islam and the Contemporary World 15, no. 2 (June 30, 2022): 1–35. http://dx.doi.org/10.56389/tafhim.vol15no2.2.
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Financial planning is commonly associated with the management of debt. In reality, financial planning also includes money management, emergency planning, investments, and estate planning among others. Muslims in Malaysia generally lack of involvement in the matters concerning financial planning. It is evident when the majority of those who are declared bankrupt are Muslims. Lack of Muslims’ participation in takāful and matters pertaining to Muslim inheritance is also worrying. Hence, this study is aimed at exploring the concept of financial planning from the perspective of the Objectives of the Sharīʿah (Maqāṣid al-Sharīʿah). The methodology of this study involves an in-depth interview with selected experts in the area of Maqāṣid al-Sharīʿah and Islamic financial planning. The results indicate the elements involved in financial planning concept are in accordance with the guidelines provided by Islam and the concept of financial planning is related to all the elements in Maqāṣid al-Sharīʿah, particularly on wealth protection.
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Sulaiman, Syahnaz, Syadiyah Abdul Shukor, Amalina Mursidi, and Muhammad Ridhwan Ab Aziz. "Philanthropic Impact of Investing Via Waqf-Featured Unit Trust Funds: Determinant Factors Influencing the Participation in Waqf Unit Trust Funds in Malaysia." ISRA International Journal of Islamic Finance 16, S1 (May 6, 2024): 24–45. http://dx.doi.org/10.55188/ijif.v16is1.517.
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Purpose — Waqf unit trust funds are a form of value-based impact investing that combines financial investment with philanthropic goals through waqf (Islamic endowment). This study uses the theory of planned behaviour (TPB) to investigate the factors that influence people’s intentions to participate in waqf unit trust funds in Malaysia. Furthermore, the study investigates the function of religion as a moderator in predicting an individual’s intention to engage in waqf unit trust funds. Design/Methodology/Approach — Four hundred and four completed survey questionnaires have been obtained. Descriptive analysis and Partial Least Square–Structural Equation Modelling (PLS-SEM) are performed to analyse the data. Findings — The findings show that an individual’s intention to engage in waqf unit trust funds is influenced by attitude, subjective norms, perceived behaviour control, and moral norms. Furthermore, religiosity influences the relationship between moral norms and the intention to join in waqf unit trust funds. Research Implications and Limitations — Findings from this study which focuses on Muslims’ involvement in recently established waqf unit trust funds can be used by the waqf unit trust managers in Malaysia to develop appropriate marketing strategies in encouraging Muslim participation in waqf unit trust funds. Participation in waqf unit trusts is not limited to Muslims; hence, future studies can be conducted to cover a wider base of respondents among non-Muslims.
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Sengupta, Reshmi, and Debasis Rooj. "Factors Affecting Gender Disparity in Muslim Education in India." Journal of Development Policy and Practice 3, no. 1 (January 2018): 87–113. http://dx.doi.org/10.1177/2455133317737936.
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Muslims occupy the second largest share in India’s population after Hindus. Therefore, India’s overall economic growth and development are largely dependent on the progress of this community. Muslims, by and large, have remained backward in attaining education so far, and the pace of their educational development is quite slow. The situation is even worse for Muslim women. This gives rise to gender disparity in education and raises concerns over the formulation, implementation and monitoring of government policies and programmes directed towards the betterment of this community. This study aims to empirically evaluate the effect of some socio-economic and demographic variables; particularly household consumption expenditure as a proxy for household income, on current education attendance levels of Muslims using a sample of individuals aged 5–17 years from the National Sample Survey, 68th round Employment–Unemployment survey, 2011–2012. In addition, this article is also an attempt to examine the effect of these factors on the gender gap in education of Muslims. Results from the empirical analysis show that members of this community are less likely to attend any educational institution if they belong to the lower income status household and are more likely to attend if they belong to the upper income status household. In comparison to Muslim girls, Muslim boys are more likely to attend school if they belong to rich families. In contrast, in poor Muslim families, girls are more likely to attend school than boys. Several other socio-economic and demographic factors also affect current education participation of Muslim children. Besides other factors, if on the one hand, children’s growing age and number of children in the household increase gender gap, then knowledge of Internet operation and presence of a female household head help in reducing gender gap in current attendance level of Muslim children in India.
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Zhumatay, S., S. K. Кabyltayeva, and N. E. Sailaubayeva. "The role and activities of the Muslim faction in the І and ІІ State Dumas." Bulletin of the Karaganda university History.Philosophy series 105, no. 1 (March 30, 2022): 49–54. http://dx.doi.org/10.31489/2022hph1/49-54.
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The creation and activities of the Muslim faction in the State Duma have become an important indicator of the development of the political consciousness of Muslims. The Muslim faction in the 1st and 2nd State Dumas focused on three main issues: Agrarian issues, the problems of democratization of political life, and the problem of national-religious relations. Thus, the Muslim faction played a significant role in the activities of the First and Second Dumas. The article discusses the views of the deputies of the Muslim faction, their role and activities in the I–II State Dumas in relation to the agrarian policy of the tsarist empire, including the re- settlement policy. The deputies of the Muslim faction were the real defenders of the interests of the indigenous population of the Steppe Territory, and sought to legally resolve the land issue, with the indispensable participation of all interested parties in its discussion. The authors analyze the legislative activity and the work of Muslim deputies in the Duma commissions. Particular attention is paid to the analysis of the position of the deputies of the Muslims of the Steppe Territory, Sh. Kosshygulov and T. Norokonev
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Nakamura, Yuka. "Beyond the Hijab: Female Muslims and Physical Activity." Women in Sport and Physical Activity Journal 11, no. 2 (October 2002): 21–48. http://dx.doi.org/10.1123/wspaj.11.2.21.
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Researchers have identified significantly low participation rates of Muslim women in international and recreational sport, citing reasons ranging from alleged discriminatory Islamic doctrine to incompatibility with Islamic beliefs. However, there are several examples of Muslim women participating in international competitions and recreational activities on their own terms, leading one to believe that perhaps the Western physical activity cultures are different from Islamic physical activity cultures. In this paper, I examine the physical activity experiences of Muslim women who were born in or immigrated to Canada. There are three areas where physical activity within an Islamic framework differs from that of a Western sport ideology. They were: a flexible and modest dress code, sex segregation, and controlled access to their physical activity space. When such needs were not met by the physical education system or existing recreational facilities, subjects compromised their beliefs, participated with their religious community, or stopped playing completely.