Bibliografías temáticas / Muslims

Literatura académica sobre el tema "Muslims"

Autor: Grafiati

Publicado: 4 de junio de 2021

Última modificación: 10 de marzo de 2023

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Artículos de revistas sobre el tema "Muslims"

Manahil Yaqoob y Farhana Mehmood. "Debate on Status of Existing Non-Muslim’s Worship Places in Multi-faith Society". International Research Journal on Islamic Studies (IRJIS) 3, n.º 02 (1 de julio de 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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Jamil, M. y Ja'far Ja'far. "Pemimpin Perempuan dan Non-Muslim Perspektif Ulama Tiga Serangkai". TEOSOFI: Jurnal Tasawuf dan Pemikiran Islam 8, n.º 1 (1 de junio de 2018): 144–67. http://dx.doi.org/10.15642/teosofi.2018.8.1.31-54.

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The issue of woman’s and non-Muslim’s leadership seems to be unrest debate in the Islamic world. In Indonesia, the Islamic liberal groups or the modernists will usually accept woman or non-Muslim for being leader of the Muslims community, while the Muslim traditionalists and radical groups will usually show their firm rejection. This study seeks to elaborate the thought of the three Muslim scholars in the Eastern Sumatera, i.e. Abdul Halim Hasan, Zainal Arifin Abbas, and Abdur Rahim Haitami about the leadership of woman and non-Muslim. The article will put the position of thought of these scholars among the discourse of the issue. Employing content analytical method, the study finds that the three scholars reject woman and non-Muslim for being leader, especially state leader, of the Muslims community. They argue that leadership is a privilege honored to man, not to woman. They also assert that principle foundation of the sharī’a forbids the Muslims from designating non-Muslim as their leader, except within emergency condition. Although these three Muslim scholars have been mostly influenced by modern thought, they seem to hardly accept woman’s and non-Muslim’s leadership. The ideas they propose will, therefore, contradict to the ideas hold by the liberal Muslim groups or other proponents of democracy.

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Rooh Ullah y Dr Mushtaq Ahmad. "Research Review of the Tolerance of Muslims with Non-Muslims in Spain and its Impacts". Journal of Islamic Civilization and Culture 3, n.º 01 (17 de julio de 2020): 94–110. http://dx.doi.org/10.46896/jicc.v3i01.86.

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Islamic ideology is the basis and source of Islamic state, which sets out the rights of Muslims as well as the Dhimmis. Islam teaches the tolerance and fairness to non-Muslims citizens. Islam gives the non-Muslims religious freedom. Quran says, “There is no compulsion in Faith”. Prophet Muhammad (P.B.U.H) says, “If anyone wrongs a Mu'ahid, detracts from his rights, burdens him with more work than he is able to do, or takes something from him without his consent, I will plead for him on the Day of Resurrection”. Arab Muslims conquered Spain in 711 A.C. The Muslims defeated Christians there, while the Jews also existed there. When the Muslims (Moors) conquered this country, they behaved and treated the people here with fairness and tolerance. The tolerance of Muslims has had a profound impact on non-Muslims and the environment here. Many of non-Muslims converted to Islam with their own consent. Muslims gave them full enfranchise to worship according to their own religion; the priest did not need to hide their religious status. Muslim Spain had complete freedom of education which led to students coming from other countries for pursuit education. Non-Muslims adopted culture, living style and ways to dress of Muslims. They learned Arabic and began to read poetry in Arabic. Arabic literature translated into Hebrew and Latin by non-Muslims. In Muslim Spain there was freedom of expression. The Jewish scholar Ibn Naghrila spoke on the beliefs of Muslims under the Muslim rule in Spain.Hasdai ibn Shaprot (d.970) established a madrasa for Jews in Cordova to teach the Holy Scripture and Talmud. Katie Magnus (d.1924) says, “Like a dream in the night – Life in Spain”. Due to the tolerance of Muslims, Europeans became aware of civilization and from that time renaissance began. Muslims behaved non-Muslims with tolerance, contrary to non-Muslims, while they overcome on Muslims, wherever their attitude with Muslims is always regrettable. With the fall of the Muslim’s empire, Spain fell into the darkness of ignorance. Stanley lane-Poole (d.1931) says, “The Moors were banished, for a while the Christian Spain shone, like the Moon, with a borrowed light, then came the eclipse, and in that darkness Spain grovelled ever since”.

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Fajri, Rahmat. "DASAR-DASAR TEOLOGIS SUNNI UNTUK KONTEKS USAHA (Studi Gagasan Kyai Saleh Darat)". RELIGI JURNAL STUDI AGAMA-AGAMA 11, n.º 1 (14 de agosto de 2016): 81. http://dx.doi.org/10.14421/rejusta.2015.1101-05.

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Most of Indonesian Muslims are adherents of ahlu as-sunnah wa al-jama’ah (Sunni). It is therefore easily to be assumed that Indonesian Muslim business- men are also the adherent of the Sunni Muslims groups. This paper explores theological belief systems of Asy’ariyah on work, responsibility and wealth. Muslim’s theological beliefs could explain the motivation of Muslims to work and obtain the wealth. Functionally, a belief that work is a form of individual responsibility, that work is the way to gain wealth, and that all Muslims must work would drive Muslims to active in productive ventures, instead of being fatalistic and mushy. Muslims should realize the important of wealth, because by owning the wealth they could actualize themselves and preclude them from scoundrelly conditions, while at the same time they should also aware that the wealth is belong to God.

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Pinyugina, E. V. "Austrian Muslims. The problems and achievements of social and political integration". MGIMO Review of International Relations, n.º 5(26) (28 de octubre de 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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Syukur, Syamzan, Syamhi Muawwan Djamal y Syarifah Fauziah. "The Developments and Problems of Muslims in Australia". Rihlah: Jurnal Sejarah dan Kebudayaan 7, n.º 2 (30 de diciembre de 2019): 159. http://dx.doi.org/10.24252/rihlah.v7i2.11858.

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This paper shows that historians have different views about the early arrival of Islam in Australia; some argue that Islam entered Australia in the 9th century BC. Those that believe in the 10th century BC were brought by Arab traders. Besides, some mention below by Muslim Bugis fishermen who traveled by sailboat to collect taripang (a kind of sea slug) on the Gulf of Carpentaria in the 17th century BC. While the development of Islam in Australia started appears from 1976 to 1986 the Muslim community in Australia rose to a three-fold. Increasing the quantity of Muslims in Australia is generally dominated by immigrants from the countries of the Muslim majority. Activity and religious activity continues to writhe mainly due to the support and role of Islamic organizations. As for the problems faced by Muslims in Australia is coming from a non-Muslim society of Australia; Persistence of Muslims to practice their religion, sometimes considered a fanatic attitude and could not cooperate. Another problematic faced by Muslims is related to a misunderstanding of Islam. Most of the Australian non-Muslims regard that Islam is a violent religion. This perspective is connected by the collapse of the World Trade Center (WTC). The method of this research is a descriptive-analytic qualitative study that utilizes library resources to acquire, manage and analyze data. Tulisan ini menunjukkan bahwa, para sejarawan memiliki pandangan yang berbeda mengenai awal masuknya Islam di Australia; sebagian berpendapat bahwa Islam masuk ke Australia pada abad ke-9 masehi. Adapula yang berpendapat pada abad ke-10 masehi yang dibawah oleh pedagang-pedagang Arab melalui pantai Australia. Selain itu adapula yang menyebutkan di bawah oleh nelayan muslim Bugis yang berkelana dengan perahu layar untuk mengumpulkan taripang (semacam siput laut) dari teluk Carpentaria pada abad ke-17 masehi. Sedangkan perkembangan Islam di Australia mulai Nampak sejak tahun 1976 sampai tahun 1986 komunitas kaum muslimin di Australia meningkat mencapai tiga kali lipat. Peningkatan kuantitas kaum muslimin di Australi pada umumnya didominasi oleh para imigran dari negera-negara mayoritas muslim. kegiatan dan aktivitas keagamaan pun terus menggeliat terutama karena dukungan dan Peranan organisasi-organisasi Islam. Adapun problematika yang dihadapi kaum muslimin di Australia adalah datangnya dari masyarakt non-muslim Australia; Ketekunan umat Islam menjalankan ajaran agamanya, terkadang dianggap sebagai sikap fanatic dan tidak bisa diajak kompromi. Problematika lain yang dihadapi kaum muslimin adalah berkaitan dengan kesalah pahaman tentang Islam. Kebanyakan non-muslim Australia menganggap bahwa Islam adalah agama kekerasan. Persfektif ini mereka hubungkan dengan peristiwa runtuhnya gedung WTC. Metode penelitian ini merupakan penelitian kualitatif deskriptif-analitik denhan memanfaatkan sumber perpustakaan untuk memperoleh, mengelola dan menganalisis data.

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Habutdinov, Aydar Yu y Marina M. Imasheva. "LEADERS OF THE MUSLIM MOVEMENT RUSSIAN EMPIRE ABOUT KEY POLITICAL ISSUES THE BEGINNING OF THE XX CENTURY". History, Archeology and Ethnography of the Caucasus 16, n.º 4 (18 de diciembre de 2020): 969–81. http://dx.doi.org/10.32653/ch164969-981.

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In the article, based on a wide range of documents, an attempt is made to analyze the interaction of the leaders of the Russian Muslim social movement on the main political issues of two key regions: the Volga-Ural and the Caucasus, at the beginning of the 20th century. We are talking about the cooperation of the leaders of the Muslim movement in considering the issues of the models of statehood and autonomy and land. The interaction of Muslims of the Volga-Ural region and the Caucasus in the framework of the activities of the Ittifak al-Muslimin party, the Muslim faction of the imperial State Duma of four convocations, during the revolutionary events of 1917 and the Civil War is considered.The source base of the study is bills, legislative sources, programs of parties and factions, clerical materials, verbatim records of meetings of the State Duma of all four convocations and Muslim congresses. Methodologically, the article is based on systematization, classification and analysis of these documents. To compare the facts and events related to the activities of the leaders of the Muslim movement of the Russian Empire at the beginning of the twentieth century and to determine their role in the history of interaction between the Muslims of the Volga-Ural region and the Caucasus, the comparative-historical method adopted in domestic science was applied. The conclusions are made that, firstly, the economic and intellectual elite of the Tatar and Azerbaijani peoples stood at the head of the social movement of Muslims of the Russian Empire. Secondly, the main issues facing the Muslim politicians of Russia at the beginning of the twentieth century were questions about the form of government and the autonomy of Muslims and land. Thirdly, the political cooperation between the leaders of the Muslims of the Volga-Ural region and the Caucasus at the beginning of the twentieth century led to the creation of the All-Russian Muslim party "Ittifak al-Muslimin", the Muslim faction of the State Duma, and the convocation of All-Russian Muslim congresses.

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Tikhonova, N. E. "Isma‘il Gasprinsky on integration of Muslims into socio-political space of the Russian Empire". Minbar. Islamic Studies 15, n.º 3 (6 de octubre de 2022): 604–20. http://dx.doi.org/10.31162/2618-9569-2022-15-3-604-620.

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The article examines the socio-political “Muslim project” put forward at the turn of the XIX–XX centuries by the famous Muslim figure, publisher and teacher Isma’il Gasprinsky (1851–1914), in the light of the problem of integration of Russian Muslims.A key factor in ensuring better social mobility of Muslims in the Russian Empire is the diverse initiatives of Isma’il Gasprinsky in the field of education.Moreover, Isma‘il Gasprinsky consistently advocated for restructuration and gradual unification of the Muslim spiritual assemblies in his own “Perevodchik-Terjiman” newspaper. At the same time, he justified the existence of this institution as a rational governing body for imperial Muslim subjects.Under the circumstances of the Russian Revolution of 1905 his attitude towards unification of Muslim spiritual assemblies has evolved into a paradigm of “national-cultural autonomy” for Russian Muslims. This idea, in particular, was proposed by the All-Russian Muslim Union, affiliated with Gasprinsky.This article argues that despite the questions, which this project posed, gradually transformed, the project itself kept following its dual, though, consistent aim. On the one hand, to consolidate Muslims as a particular group of subjects and inform them about the potential social opportunities in the imperial society, on the other, to assure the official authorities that imperial Muslims are eager to be integrated (not assimilated, though).

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Heeren, Jörg y Andreas Zick. "Misleading Images". Middle East Journal of Culture and Communication 7, n.º 1 (2014): 46–63. http://dx.doi.org/10.1163/18739865-00701003.

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As part of the multi-methodological and explorative project ‘Muslims in the European Mediascape’, we conducted focus group interviews with media users of Muslim background. The analysis shows that Muslims in Germany tend to mix media sources in order to get a balanced view on news and current affairs. A large share uses German mainstream media as well as specialized media that cater to the needs and interests of Muslims. The fear of a so-called ‘parallel media society’ of Muslims appears unjustified; however, focus group participants as well as journalists that were also interviewed during the project observed a radicalization of Muslims who were previously indifferent to their religion. Some Muslims seem to have developed a stronger sense of a Muslim identity and loyalty to Muslim communities because they were pushed and encouraged by the often prejudiced media coverage on Muslims and Islam. In this survey of Muslims and non-Muslims we show how the estimation of stereotyped and unbalanced coverage on Muslims and Islam differs among Muslim and non-Muslim media users.

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Cohen, Jeffrey E. "American Muslim Attitudes toward Jews". Religions 13, n.º 5 (14 de mayo de 2022): 441. http://dx.doi.org/10.3390/rel13050441.

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Muslims are often accused of being antisemitic and for being a major source of attacks and violence against Jews and Jewish institutions. Research also finds variation in Muslim orientations toward Jews at the aggregate, cross-national level, with lower levels of anti-Jewish sentiment in some western nations. There is also variation in the antisemitic sentiment of Muslims at the individual level in western nations. This paper asks whether factors that affect antisemitism among non-Muslims similarly affect Muslims with the same weight. In order to estimate these relative effects with precision, it is desirable to have a common dataset that includes both Muslims and non-Muslims. Since Muslims comprise a small percentage of the population in most western nations, nationally representative surveys rarely contain enough Muslim respondents for reliable statistical analysis. This paper uses the Democracy Fund + UCLA Nationscape survey, which has over 500,000 respondents, including 5000 Muslim respondents, sufficient for such analysis. The analysis finds that although American Muslims are less positive toward Jews than non-Muslims, the difference is not great, and, on average, American Muslims have positive views of Jews. Results also find that education, being foreign born, and perceiving discrimination against Muslims similarly affects Muslim and non-Muslim attitudes toward Jews. However, perceptions of a weak economy and age have discernably different effects on Muslim and non-Muslim attitudes toward Jews.

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Tesis sobre el tema "Muslims"

Bhutta, Akhtar-Saeed. "Muslim education and education of Muslims : a Scottish perspective". Thesis, University of Strathclyde, 2002. http://oleg.lib.strath.ac.uk:80/R/?func=dbin-jump-full&object_id=21634.

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This study focuses on the Muslim community in Glasgow, the largest in Scotland. The establishment of the first successful independent Muslim school in Scotland is used as a backdrop to ascertain the Muslim perspective on educational issues. Issues related to Muslim or Islamic education including race, ethnicity, Islamophobia and identity of Muslim children are explored. Mosque-schools and related institutions that supplement the education of Muslim children are discussed and contextualised to appreciate fully the experiences of Muslim children in Scotland. Historical developments pertaining to the establishment of the Muslim school have been explored. Parents who send their children to the Muslim independent school have been interviewed to establish the reasons for their choice as have the parents who have decided not to support the Muslim school by sending their children to it. A survey of a larger sample of the Muslim community was carried out to gauge their opinions about educational issues and determine their priorities. The results should be of interest to those who work in the fields of multicultural education, ethnic minority issues and social inclusion.

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Khan, Abdul Rashid. "The all India Muslim educational conference : its contribution to the cultural development of Indian Muslims 1886 - 1947 /". Oxford [u.a.] : Oxford Univ. Press, 2001. http://www.loc.gov/catdir/enhancements/fy0611/2001289263-d.html.

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Hessami, Arzoo. "Att vara muslim i Sverige : Enkvalitativ forskningsstudie om muslimska individers upplevelser, bemötande ochintegration i det svenska samhället". Thesis, Mälardalens högskola, Akademin för hälsa, vård och välfärd, 2013. http://urn.kb.se/resolve?urn=urn:nbn:se:mdh:diva-18876.

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Studiens syfte är att öka förståelse för muslimska minoritetsgruppers bakgrund, identitet, värdering och upplevelser. För att få svar på studiens syfte har jag intervjuat 5 muslimska respondenter. Jag har använt mig av den hermeneutiska metoden och jag har använt mig av min förförståelse och intryck för att kunna tolka och förstå respondenternas upplevelser. Fem vetenskapliga artiklar har används i denna studie som behandlar olika fenomen omkring islam och muslimer i Kanada, Sverige, Tyskland och Norge. Artiklarna handlar om hur den muslimska slöjan bemöts, vad som ligger bakom negativa attityder mot muslimer, integration och segregation och diskriminering av muslimer. Två teoretiker som jag ansåg vara lämpliga för mitt arbete var Taylor och Abbasian, som framför vikten av erkännande och integration i samspel med varandra i samhället. Resultatet i denna studie visar att respondenterna vill behålla sina muslimska värderingar och den egna identiteten. Värderingarna och identiteten ska respekteras och accepteras av de övriga i samhället. Respondenterna anser inte att media har gett en rättvis bild av muslimer, och de har gett en felaktig bild av muslimer bland västerlänningar.
The purpose of the study is to increase the understanding of the Muslim minorities’ background, identity, values and experiences. To get answers for the purpose of the study, I interviewed five Muslim respondents. I have used the hermeneutic method and I have used some of my preunderstamdings and impressions in order to interpret and understand the respondents’ experiences. Five scientific articles have been used in this study, which deals with various phenomena about Islam and Muslims in Canada, Sweden, Germany and Norway. Articles about how the Muslim veil is met, what lies behind negative attitudes towards Muslims, integration and segregation and discrimination against Muslims. Two theorists who I considered to be suitable for my study were Taylor and Abbasian, who talks about the importance of recognition and integration in interaction with each other in society. The result of the study is that respondents want to retain their Muslim values and their identity. The values and identity must be respected and accepted by the rest of the society. The respondents do not believe that media has recognized a fare image of Muslims, and it has given the wrong image of Muslims among the western world.

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Elmali, Ayse. "Muslim - non-Muslim marriages in the UK : perspectives from Muslim women experiencing marriage to non-Muslims". Thesis, University of Birmingham, 2019. http://etheses.bham.ac.uk//id/eprint/8892/.

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Despite the increased number of interreligiously married Muslim women, especially in Western countries, the phenomenon remains overlooked. This research aims to highlight interreligiously married Muslim women's untold stories and to examine their experiences of being part of an interfaith marriage. The research illustrates that Muslim women's interfaith marriages are seen as prohibited and unconventional by many Muslim scholars and communities, and they view this prohibition as a subject that is closed for discussion due to the traditional scholarly consensus supporting it. However, some contemporary Muslim scholars have started to discuss Muslim women's interfaith marriages and argue that the rule and consensus regarding these unions should be re-evaluated considering the ways in which society and gender roles in today's marriages are changing. Using qualitative interviews with intermarried Muslim women, this study examines the impact of the families on Muslim women's decision to marry a non-Muslim, how they deal with the religious differences in the family and the impact the interfaith union has upon their religiosity. The research reveals that 'love' is the main reason behind the Muslim women's decision of interfaith marriage. The findings also indicate that while interfaith marriage does not directly impact Muslim women's religiosity, community pressure and negative perceptions of their marriages have curtailed Muslim women and their children's relationship with the Muslim community.

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Abdullah, Mohamad Ridhuan. "Islamophobia & Muslims‘ religious experiences in the Midwest: proposing critical Muslim theory, a Muslim autoethnography". Diss., Kansas State University, 2013. http://hdl.handle.net/2097/16904.

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Doctor of Philosophy
Department of Curriculum and Instruction
Kay Ann Taylor
This study explored Islamophobia and Muslims’ religious experiences in the Midwest. Its purpose was to propose a new theory named Critical Muslim Theory. The research methodology was autoethnography (me, the researcher) in concert with discovering in-depth experiences and narratives of nine Muslim participants (five Muslim females and four Muslim males) in dealing with Islamophobia. Religion became the centrality of Critical Muslim Theory in replacing race (as in Critical Race Theory) while centralizing other oppressions Muslims experience through intersections with religion and law, religion and gender, and religion and race. Critical Muslim Theory represents six basic tenets, namely: (a) Islamophobia is endemic and pervasive, (b) Critical Muslim Theory is critical towards how the dominant society views Islam and Muslims, (c) Islamophobia is a social construction, (d) Legal basis, (e) Intersectionality, and (f) Storytelling and counterstories reveal the oppression and pain of Muslims. An historical context was established for Muslims in the United States of America, although more research needs to be contributed to this area. Instances of interest convergence also were present, however, more research in this area is needed. One recommendation from this research suggests combating ignorance through education and establishing a pure relationship between Muslims and non-Muslims through dialogue for understanding. This study further proposes Muslim Double Consciousness as an area for future research. This topic was of interest due to proposing the theory, its further research and development, and the potential for Critical Muslim Theory to stand on its own as a methodology.

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Soliman, A. "Muslims in Europe : the public engagement of young German Muslims". Thesis, University College London (University of London), 2015. http://discovery.ucl.ac.uk/1467034/.

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This study examines qualitatively several case studies of young Muslims in Germany who strongly identify with Islam and Germany and who are publicly active. It analyses the ways in which the research participants use the public sphere in the context of German Muslim identity. It focuses on three main fields within the public sphere, namely media, the arts and culture, and civil society. Various forms of engagement as well as different contents are investigated. Two theoretical frameworks are used. The first one deals with identity, looking at theories of minority identity, hybrid identity, multiculturalism and secularism. Secondly, the concept of the public sphere is tackled, considering the Habermasian public sphere as well as Habermas’s critics and their emphasis on counterpublics and the public sphere’s cultural- performative nature. The study takes into account the German context, particularly public attitudes towards Islam and their influence on German Muslims’ public expressions. It finds that the examples of young individuals identifying as German Muslims, who are involved in public activities, display different forms of publics. While some German Muslims are strongly engaged in counterpublics, others illustrate only some or no elements of ‘countering’. To understand public engagement that goes beyond counterpublics the study uses Henry Jenkins’s theory of participatory culture, which proves to be more helpful. In spite of the fact that all case studies identify as German Muslims and attach great relevance to their identities as well as to public discourses concerning Muslims in Germany, they refer differently to their German Muslim identity in their public involvement. The more individuals are involved in counterpublics, the stronger references are made to German Muslim identity and associated discourses about identity recognition and multiculturalism. The less their publics represent typical counterpublic features, the weaker the relevance of German Muslim identity is. As regards Islamic content and challenges to secularism, they can play an equally important role in the different forms of publics.

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Lutfallah, Samiha Kamel. "Non-Muslims in a Muslim state with special reference to contemporary Egypt". Thesis, SOAS, University of London, 1991. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.308071.

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Allen, Marilyn Penn. "Cultural flourishing in tenth century Muslim Spain among Muslims, Jews, and Christians". Connect to Electronic Thesis (ProQuest) Connect to Electronic Thesis (CONTENTdm), 2008. http://worldcat.org/oclc/443016315/viewonline.

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Samwini, Nathan Iddrisu. "The Muslim resurgence in Ghana since 1950 and its effects upon Muslims and Muslim-Christian relations". Thesis, University of Birmingham, 2003. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.398902.

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Hersi, Abdi Mohamud. "Australian Muslims’ Conceptions of Integration". Thesis, Griffith University, 2016. http://hdl.handle.net/10072/367708.

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Currently, the scholarly literature does not address the possibility of the existence of a counter narrative of what integration might mean to the immigrant communities who are the subjects of the integration debate. In the case of Muslim immigrants in Australia, their perspectives on what integration means is absent from this debate. This study therefore attempts to examine the meanings of integration from the perspective of the Muslim people themselves. Over the course of 2010 and 2011, four focus group discussions were conducted with Muslims in the South East Queensland region of Australia. Concerning the issues of their integration into Australian society, Muslim participants were asked to define what integration means and also to state what activities and behaviours they would attach to the meaning of integration. Qualitative data analysis employing NVIVO software was used to categorise particular interpretations of integration into themes. The study found that the meanings Muslims give to the term “integration” are by and large similar to those prevalent in the scholarly literature on integration. In general, Muslims ascribe to the term meanings relating to participation, belonging and contributing to the wider society. Noticeably, they conceptualise integration in socio- economic terms rather than in cultural terms. However, the study concludes that the meanings that integration has for Muslims are generally influenced by their faith. For example, Muslims expressly reject activities and behaviours they perceive to compromise their faith, and evidently make a distinction between integration and assimilation. Overall, this thesis argues that an understanding of how Muslims define integration may help policy makers, academics and settlement service providers appreciate how culture and faith influence the meanings that religiously and culturally diverse groups give to certain generally accepted terms, such as integration.
Thesis (PhD Doctorate)
Doctor of Philosophy (PhD)
School of Humanities, Languages and Social Science
Arts, Education and Law
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Más fuentes

Libros sobre el tema "Muslims"

Between Muslim nationalists and nationalist Muslims: Mawdudi's thoughts on Indian Muslims. New Delhi: Institute of Objective Studies, 2004.

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Luzern, Universität, ed. Muslims in Central Switzerland: From migrants to diaspora-Muslims. Lucerne, Switzerland: Departement for the Study of Religions, University of Lucerne, 2004.

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Hadžišehović, Munevera. Muslimanka u titovoj Jugoslaviji. Tuzla: Bosanka riječ, 2006.

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Muslims. St. Louis, MO: Concordia Pub. House, 1995.

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Read, Garth. Muslims. London: Mary Glasgow Publications, 1988.

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Mahmood, Ali. Muslims. Islamabad: Saphire Books, 2017.

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Michael, Dillon. China's Muslims. Hong Kong ; New York: Oxford University Press, 1996.

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Peck, Ronald S. Through Muslim eyes: Understanding how Muslims think and feel. Springfield, MO: Center for Ministry to Muslims, 1997.

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Sangh parivar and the Indian Muslims: A Muslim perspective. New Delhi: Published by All India Muslim Majlis-e-Shoora in association with Manak Publications, 2012.

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Hoffmann, Christian H. Zwischen allen Stühlen: Ein Deutscher wird Muslim. Bonn: Bouvier, 1995.

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Capítulos de libros sobre el tema "Muslims"

Ziaka, Angeliki. "Muslims and Muslim Education in Greece". En Islamische Erziehung in Europa, 141–78. Wien: Böhlau Verlag, 2009. http://dx.doi.org/10.7767/9783205119258-009.

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Jaffrelot, Christophe y A. Kalaiyarasan. "India (Muslims)". En Handbook on Economics of Discrimination and Affirmative Action, 1–22. Singapore: Springer Nature Singapore, 2022. http://dx.doi.org/10.1007/978-981-33-4016-9_26-1.

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Bennett, Clinton. "Congress, Muslims". En Islam, Judaism, and Zoroastrianism, 181–85. Dordrecht: Springer Netherlands, 2018. http://dx.doi.org/10.1007/978-94-024-1267-3_2034.

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Ferati-Sachsenmaier, Flora. "Albanian Muslims". En Religious Othering, 94–110. London: Routledge, 2022. http://dx.doi.org/10.4324/b22926-8.

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Berg, Herbert. "Black Muslims". En Routledge Handbook of Islam in the West, 137–50. 2^a ed. London: Routledge, 2022. http://dx.doi.org/10.4324/9780429265860-13.

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van Nieuwenhuijze, C. A. O. "Muslims and Muslims; Muslims and Non-Muslims". En The Lifestyles of Islam, 133–62. BRILL, 1985. http://dx.doi.org/10.1163/9789004492912_008.

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Cornell, Vincent J. "A Muslim to Muslims". En Dissent from the Homeland, 83–94. Duke University Press, 2003. http://dx.doi.org/10.1215/9780822385059-009.

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CORNELL, VINCENT J. "A Muslim to Muslims:". En Dissent from the Homeland, 83–94. Duke University Press, 2003. http://dx.doi.org/10.2307/j.ctv1220pfj.12.

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Bleich, Erik y Maurits van der Veen. "What do newspapers talk about when they talk about Muslims?" En Covering Muslims, 117–35. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197611715.003.0006.

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This chapter uses topic modeling analysis to show that newspapers cover Muslims differently depending on the geographic context in which the stories are set. Reporting on Muslim-majority countries varies from that on Muslim-minority countries, where stories are more likely to highlight separatism, militancy, and extremism. In contexts where Muslims have been victimized by non-Muslim groups, we see an emphasis on Muslims as a vulnerable group or simply as civilians. The inductive approach used in the chapter also reveals that approximately a third of all stories are not primarily associated with the major themes identified by previous research. While almost no topic related to Muslim coverage is positive, several of these themes are linked with far less negativity than others, suggesting pathways for journalists to pursue if they are seeking more balanced coverage of Muslims and Islam over the longer term.

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Cury, Emily. "From Muslims in America to American Muslims". En Claiming Belonging, 33–51. Cornell University Press, 2021. http://dx.doi.org/10.7591/cornell/9781501753596.003.0003.

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This chapter analyzes the historical trajectory of Muslim immigration, settlement, and institution building in the United States. It focuses on the structural conditions and collective traumas that have shaped the lives of Muslims in America, particularly in the post-9/11 period. It also shows the broad ethnic, national, denominational, and socioeconomic diversity among Muslims in the United States, including the emergence of organizations aiming to represent the collective interests of the group. The chapter elaborates that the emergence of Muslim American interest groups is the result of a long process of negotiated integration, which is mostly influenced by the American social, political, and legal context. It highlights the preferences of Muslim American advocacy organizations and the policy interests they pursue that resulted from the broader historical experience of Muslims in America.

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Actas de conferencias sobre el tema "Muslims"

Supian, Fridiyanto, Muhammad Sobri y Muhammad Rafii. "Scientific Muslims versus Anti-Science Muslims". En International Conference on Engineering, Technology and Social Science (ICONETOS 2020). Paris, France: Atlantis Press, 2021. http://dx.doi.org/10.2991/assehr.k.210421.037.

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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". En 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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Garaeva, Alsou. "Economics of the Muslim Everyday Life: Religious and Economic Practices of Muslims in the Republic of Tatarstan". En International Conference on Eurasian Economies. Eurasian Economists Association, 2015. http://dx.doi.org/10.36880/c06.01281.

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The change of the economic model in Russia in the beginning of the 1990’s has laid basis for the public institutionalization of religious associations. The sphere of commercial religious services has appeared and a diversification of the religious practices has begun. In the regions of Russian Federation Muslims make up about 10%, including Tatarstan with a Muslim majority of about 50%. This creates a fertile soil for the business targeted for satisfying Muslims’ needs. The research that we have carried out as a part of the quality strategy, and particularly, the depth interview, the expert survey and the overt observation, shows that there are some barriers to introduction and successful development of such elements of the Islamic economics as Islamic banking and Islamic insurance. And the explanation for this fact lies in everyday, microcosociological practices. The services of "Muslim" taxi or messages informing about the prayers time didn't "survive" in Tatarstan. Nevertheless, there are 29 prosperous catering enterprises which specialize in "halal" meals, 34 Muslim clothes and accompanying goods shops, 6 Islamic bookstores, 3 large travel agencies organizing pilgrimage tours, and two beauty parlors using "halal" standard cosmetics in the Tatar capital. Thus a successful business is usually connected to the Muslims' everyday needs. The results of investigations indicate that introduction of new religious services require a careful preliminary study of the market and of the needs of the religious people, the exact forecast of the demand of the specific services and goods.

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Osman, Muhammad Nawab. "GÜLEN’S CONTRIBUTION TO A MODERATE ISLAM IN SOUTHEAST ASIA". En Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/diek4743.

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This paper aims to demonstrate the relevance of the Gülen movement as a counter to extremist ideology and an encouragement to inter-religious dialogue in the Southeast Asia region. The movement presents a Middle Way Islam, which can accommodate local cultural differences and make a hospitable space for positive relations between Muslims and non-Muslims. Following an account of Fethullah Gülen’s views on extremism and inter-religious dialogue, the paper turns to case studies of Gülen-inspired organisations in Singapore and Indonesia to show how they have applied his ideas to enable inter-religious dialogue and offer an effective alternative to legalistic teaching of Islam. The case studies allow for comparison of the move- ment’s approach to a Muslim-majority and Muslim-minority context. The paper concludes by charting the trajectory of the movement’s role and contribution to the development of a Middle Way Islam in Southeast Asia. The paper is based on a combination of fieldwork with a qualitative approach and documen- tary research. The fieldwork comprises data gathered through participatory observation in Singapore and interviews with key members of the two organisations and their local partners. The documentary research comprises data from the movement’s publications – books, maga- zines (Asya Pasifik), newspaper articles, brochures and online materials. The emergence of Islam as a political force is a recent development in Southeast Asia. Earlier, the impact of the resurgence of Islam had been felt both in the social and cultural realms, through the mushrooming of Muslim organizations attempting to promote a ‘purer’ form of Islam in the region. In more recent times, however, the expression of religiosity has been brought about by way of participation in political parties and groups. More shockingly, some of these groups, such as the terror network known as Jemaati Islamiyah, have sought to use violence to achieve their aims. This has had severe ramifications for both intra-Muslim rela- tions and Muslim-non-Muslim relations in the region. In this chaotic socio-political climate, a group has emerged in the region advocating peace, tolerance and understanding between people of different races and religions. This group is known as the Gülen movement, or is commonly referred to as the hizmet, in Turkey. This paper will demonstrate how the Gülen movement has addressed the issues facing them and remained relevant by developing a counter-trend through proactive measures to oppose extremist ideology and enhance inter-religious discussion in the Southeast Asian region. Its key thrust is to show that the Gülen movement can reverse the current distorted state of Islam back to its original form. The teachings of Islam which is the teachings of the Middle Way can accommodate the cultural differences in Southeast Asia and enhance inter-religious ties between Muslims and non-Muslims in the region. The paper will first examine Fethullah Gülen’s views on extremism and inter-religious dialogue. The paper will then proceed to examine case studies of organizations inspired by Gülen in Singapore and Indonesia and how these organizations utilized his ideas to enhance inter-religious dialogue and provide an alternative to the legalistic discourse on Islam. This section will also attempt to compare and contrast the approach of the organization in a Muslim-majority country (Indonesia) and in a Muslim minority country (Singapore). The paper will conclude by charting a trajectory of the movement’s role its potential contributions to the development of moderate Islam in Southeast Asia. It will be argued that these contributions will become an important counter to extremist ideologies and enhance ties amongst Muslims and between members of different faiths in the region.

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Sereikaitė-Motiejūnė, Gintare. "LITHUANIANS‘ PERCEPTION ON TERRORISM: ARE MUSLIMS THE FOLK DEVILS FOR LITHUANIANS?" En NORDSCI Conference Proceedings. Saima Consult Ltd, 2021. http://dx.doi.org/10.32008/nordsci2021/b1/v4/27.

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A considerable amount of research in the West countries during the past 30 years has found a strong tendency to associate Muslims with violent acts. This has resulted in an increase of Islamophobia. I have examined Lithuania’s media, politicians and public perceptions on Muslims-terrorism in order to understand the correlation between Lithuanian media and political discourse on Muslims and their connection with public discourses. I propose that the weaker the linkage between media and political portrayals of terrorism as associated with Muslims, is with public perceptions of terrorism and Muslims, the less likely the latter will see Muslims as folk devils. My analysis of the data supports this hypothesis and conclusively shows that media and political discourse do not have a hegemonic power to control the portrayal of Muslims and to create a sense of moral panic among Lithuanians.

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Hettiarachchi, Shanthikumar. "TURKISH MUSLIMS AND ISLAMIC TURKEY: PERSPECTIVES FOR A NEW EUROPEAN ISLAMIC IDENTITY?" En 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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Celik, Gurkan, Kate Kirk y Yusuf Alan. "MODERN IDEALS AND MUSLIM IDENTITY: HARMONY OR CONTRADICTION? - A TEXT LINGUISTIC ANALYSIS OF THE GÜLEN TEACHING AND MOVEMENT". En Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/xlue9524.

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At the global level there is an urgent need and increasing attention for a new sense of Muslim identity in harmony with modern realities. Fethullah Gülen, an educationalist, a religious guide and a peace maker, is one of the most persuasive and influential Turkish-Muslim voices in the contemporary world putting strong emphasis on peaceful coexistence and the synthesis of faith and reason in Western democracies through spirituality, religious diversity, dialogue and educational initiatives. This paper primarily examines how and to what extent Gülen’s teachings and the world-wide volunteer movement inspired by him are contributing to the dynamic and cheerful coexistence of Muslims and non-Muslims. In order to explore and ana- lyse this coexistence, the seven text linguistic principles (cohesion, coherence, intentionality, acceptability, informativity, situationality and intertextuality) are applied to Gülen’s teach- ings and his movement as an empirical case. Secondarily, these text linguistic standards are modelled to social sciences as a new theoretical and methodological approach for exploring and analysing social movements and phenomena. The originality of this study is specified as the correlations between a movement and a text, and the processes of cognition, production and reproduction of knowledge and its dissemination and transition in the Muslim world, multicultural societies and liberal democracies. This research’s practical relevance lies in the fact that it helps understand how the Gülen movement has been formed and accomplished, both nationally and internationally. Metaphorically, in this paper Fethullah Gülen has been considered as the writer; by-him-inspired movement refers to the text; and the readers are the transnational community and the whole humanity.

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Seyed Danesh, Mir Mohammad, Alireza Chavosh y Mehrzad Nahavandi. "Notice of Retraction: Comparative analysis of the Muslims' and non-Muslims' satisfaction with Halal products". En 2010 IEEE International Conference on Advanced Management Science (ICAMS). IEEE, 2010. http://dx.doi.org/10.1109/icams.2010.5553232.

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"Infant Mortality in the Shadrinsky Uyezd in the Early 20Th Century: the Role of Religious Factors". En XII Ural Demographic Forum “Paradigms and models of demographic development”. Institute of Economics of the Ural Branch of the Russian Academy of Sciences, 2021. http://dx.doi.org/10.17059/udf-2021-1-2.

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The paper analyses the influence of religious factors on infant mortality in the Shadrinsky uyezd of the Perm governorate in the early 20th century. The Shadrinsky Uyezd was characterized by its relative natural, climatic and economic homogeneity and poorly developed social infrastructure for children. Based on ethno-religious and legal factors, the population of the uyezd was divided into Orthodox Russian former state peasants and Bashkir-Meshcheryak landowners/landless Muslims employed in agriculture. According to the research results, all other factors equal, Muslim religious precepts had a tremendous impact on the survival of children: the difference in infant mortality rates between confessional groups was more than 200 ‰.

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"Peaceful Co-existence between Muslims and Non-Muslims The Case of the Kurdistan Region in Islamic Perspective". En The Third International Legal Issues Conference. Ishik University, 2018. http://dx.doi.org/10.23918/ilic2018.48.

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Informes sobre el tema "Muslims"

K., M. Gender-Based Perspectives on Key Issues Facing Poor Ahmadi Women in Pakistan. Institute of Development Studies (IDS), diciembre de 2020. http://dx.doi.org/10.19088/creid.2020.008.

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The Ahmadiyya Muslim Community (AMC, or Ahmadiyya Muslim Jama’at) believe themselves to be Muslims. The AMC was founded by Mirza Ghulam Ahmad in 1889 as a revival movement within Islam. Unlike all other sects of Islam, they believe that Mirza Ghulam Ahmad (1835–1908) of Qadian (a small town in Gurdaspur district of Punjab, India) is the same promised Messiah who was prophesied by the prophet Muhammad. Other sects believe that the promised Messiah is yet to come and, therefore, Mirza Ghulam Ahmad is a false prophet and his followers are non-Muslims.

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Kivisto, Peter. (Mis)Reading Muslims and Multiculturalism. Librello, diciembre de 2013. http://dx.doi.org/10.12924/si2013.01020126.

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Salcedo, Carmia L. Moderate Muslims Myth or Reality. Fort Belvoir, VA: Defense Technical Information Center, marzo de 2007. http://dx.doi.org/10.21236/ada468997.

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M., K. Discrimination, Marginalisation and Targeting of Ahmadi Muslim Women in Pakistan. Institute of Development Studies (IDS), diciembre de 2020. http://dx.doi.org/10.19088/creid.2020.014.

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Ahmadi Muslims are criminalised for practising their faith in Pakistan which has resulted in widespread discrimination and continuous, sporadic acts of violence leading many to flee their cities or their country altogether. This is not always an option for those who are poor and socioeconomically excluded. A recent study into the experiences and issues faced by socioeconomically excluded women from the Ahmadiyya Muslim community has found that Ahmadi Muslim women in particular are marginalised, targeted, and discriminated against in all aspects of their lives, including in their lack of access to education and jobs, their inability to fully carry out their religious customs, day-to-day harassment, and violence and lack of representation in decision-making spaces.

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Prud’homme, Joseph. Quakerism, Christian Tradition, and Secular Misconceptions: A Christian’s Thoughts on the Political Philosophy of Ihsan. IIIT, octubre de 2020. http://dx.doi.org/10.47816/01.006.20.

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In his elegant and insightful book Muqtedar Khan admonishes Muslims to do beautiful things. It is an arresting call in a book itself beautiful in style, clarity, and boldness of vision for a better world. Professor Khan’s quest for beauty in a specific Muslim context: the beauty that arises when actions are done with the inescapable sense that God sees all one does – or, Ihsan. But what exactly do the commands of God require of those who, knowing He is watching, set themselves the task of scrupulously doing His will?

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Migliore, Joseph. The Cultural Barriers to Integration of Second Generation Muslims in Northern Italy. Portland State University Library, enero de 2000. http://dx.doi.org/10.15760/etd.231.

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Baumgarten, Victor A. y Sharon Gober. Allah and Uncle Sam: The Experience of Muslims in the U.S. Armed Forces. Fort Belvoir, VA: Defense Technical Information Center, octubre de 2002. http://dx.doi.org/10.21236/ada410723.

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Zuhur, Sherifa. Precision in the Global War on Terror: Inciting Muslims Through the War of Ideas. Fort Belvoir, VA: Defense Technical Information Center, abril de 2008. http://dx.doi.org/10.21236/ada479963.

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Yilmaz, Ihsan, Syaza Shukri y Kainat Shakil. The Others of Islamist Civilizational Populism in AKP’s Turkey. European Center for Populism Studies (ECPS), febrero de 2023. http://dx.doi.org/10.55271/pp0018.

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Turkey’s history and politics allow populism and Sunni Islamist civilizationalism to thrive. The ruling Justice and Development Party’s (AKP) use of Islamist authoritarian populism in its second decade of power has widened its “otherization” of political opponents, non-Muslims, non-Sunnis, ethnic minorities, vulnerable groups, and all those who reject the AKP’s views and democratic transgressions. To comprehend how Erdogan and his deft colleagues leverage identities of Sunni Islam and Turkish ethnicity, alongside pre-existing collective fears to develop populist authoritarianism, in this article, each category of “the others” is investigated through the lens of civilizational populism. This article specifically delves into the “otherization” process towards the Kemalists, secularists and leftists/liberals, Kurds, Alevis, and practicing Sunni Muslim Gulen Movement. The different methods of AKP’s civilizational populist “otherization” continues to polarize an already divided Turkish nation, generating incalculable harm.

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Owens, Janine, G. Hussein Rassool, Josh Bernstein, Sara Latif y Basil H. Aboul-Enein. Interventions using the Qur'an to protect and promote mental health: A systematic scoping review. INPLASY - International Platform of Registered Systematic Review and Meta-analysis Protocols, julio de 2022. http://dx.doi.org/10.37766/inplasy2022.7.0065.

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Review question / Objective: The aim of the study is to to identify interventions using the Qur'an to support mental health in Muslims. The question is How do interventions use the Qur'an to reduce psychological distress and promote mental health and wellbeing in Muslims? Eligibility criteria: Inclusion criteria: Evidence up to 31/03/22; Intervention studies; RCTs, quasi-experimental, longitudinal, cross-sectional and qualitative studies in English, French, or Arabic; Adults ≥18 years, Pregnant females attaining marriageable age ≥14; Studies focusing on the Qur’an, hadith and/or surah as a primary mental health intervention or Studies focusing on the Qur’an, hadith and/or surah as an additional form of therapy for mental health interventions. Exclusion criteria: Commentaries, narratives, editorial communications, opinion pieces, conference papers, government reports, guidance documents, book reviews, theses and dissertations, systematic, scoping, rapid and literature reviews, case studies; evidence in languages other than English, French or Arabic; Other types of studies focusing on children or adolescents; Studies excluding interventions using the Qur’an, hadith or surah or failing to differentiate between these areas and other interventions; Studies mentioning Qur’an, hadith or surah as an afterthought in the discussion.

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