Artículos de revistas sobre el tema "Muslims"
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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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Akhtar, Dr Sohail, Dr Rashida Qazi y Dr Sabahat Mushtaq. "The Socio-Political Impacts of the Educational and Literary Services of Sir Syed Ahmad Khan & His Colleagues on Muslims of South Asia 1858-1898 (A Historical Analysis)". International Research Journal of Education and Innovation 2, n.º 3 (31 de diciembre de 2021): 281–89. http://dx.doi.org/10.53575/irjei.v2.03(21)25.281-289.
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After the decline of glorious Mughal Danasity Muslims of India had lost their dignity. the Muslims of Subcontinent. They had become slave The War of Independence 1857 proved havoc for in India. With new colonial Master, their country fellow Hindus had also become bitter enemy. After 1869 the condition of Muslims was very miserable as Sir William Hunter pointed out in his famous book “Our Indian Muslims". Sir Syed Ahmad khan was a great leader of the Muslim of sub-continent during 19th century. He tried to uplift the socio-economic condition of Muslims. He clearly said only education can change their status. He always worked for the Muslim's welfare through education. His educational and literary work was a tool for the socio-cultural uplift of Indian Muslims. With the foundation of schools and college he also worked for the literary development of the Muslims. He also wrote number of books not himself but his colleagues Hali, Shibli, Nawab Mohsin ul Mulk had written dozen books. The literary services of Sir Syed and his colleagues were splendid .This research paper highlights the educational and literary efforts of Sir Syed and his colleagues in trail the period of decline when the Indian Muslims were suffering from all type of difficulties.
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Saleem, Muniba, Sara Prot, Craig A. Anderson y Anthony F. Lemieux. "Exposure to Muslims in Media and Support for Public Policies Harming Muslims". Communication Research 44, n.º 6 (9 de diciembre de 2015): 841–69. http://dx.doi.org/10.1177/0093650215619214.
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Few studies have empirically examined how media stereotypes of Muslims influence Americans’ support for public policies exclusively harming Muslims. Across three studies, we tested the short-term and long-term effects of news portraying Muslims as terrorists on Americans’ support for public policies harming Muslims domestically and internationally. Study 1 revealed that exposure to news portraying Muslims as terrorists is positively associated with support for military action in Muslim countries. Study 2 revealed that exposure to news portraying Muslims as terrorists is positively associated with support for public policies that harm Muslims domestically and internationally; this effect was fully mediated by perceptions of Muslims as aggressive. Experimental results from Study 3 revealed that exposing participants to negative Muslim media footage, relative to neutral or no-video footage, increased perceptions of Muslims as aggressive, increased support for harsh civil restrictions of Muslim Americans, and increased support for military action in Muslim countries. Exposure to positive Muslim footage yielded opposite results. We discuss the importance of media in exacerbating aggressive attitudes and public policies in the context of intergroup relations.
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Bullock, Katherine. "American Muslims". American Journal of Islam and Society 20, n.º 2 (1 de abril de 2003): 132–34. http://dx.doi.org/10.35632/ajis.v20i2.1866.
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With a picture of a minaret superimposed on the Statue of Liberty, thisbook's cover is a striking introduction to what is inside. Like the Statue ofLiberty that has acted as a beacon of freedom for wave after wave ofrefugees and immigrants, Khan argues that Muslims in America are beaconsfor the Muslim world, calling the ummah to an Islam of moderation, tolerance,and excellence; helping to bring the ummah out of its current malaiseby engaging in itjthad; and, the same time, bringing Islam to an ailing UnitedStates. And as the minaret and the Statue of Liberty also can represent polesof tension for Muslims (the love/hate relationship and the spilt personalitysyndrome that Muslims have toward the United States), Khan's book investigatesthe Muslim experience of living in the United States. He criticizes theUnited States for failing to live up to its promises of liberty for its Muslimcitizens and inhabitants, as well as for Muslims around the globe.American Muslims has eight chapters, each presenting a different angleof the relationship between being Muslim and being American. Khan setsthe scene by discussing "Islam in America" ( chapter l ), moves to "AmericanMuslims and American Politics" (chapter 2), "American Foreign Policy"(chapter 3), and "American Muslims and American Society" (chapter 4). Hethen introduces the notion of an American Muslim perspective (chapter 5)and has a chapter on the compatibility between Islam and democracy ( chai:rter 6). The 9/11 attack and its impact upon Muslims is discussed next (chai:rter 7), and the book ends with his perspective as an American Muslim onpolitics in the Muslim world (chapter 8).Khan presents forceful and consistent arguments that are both thoughtprovokingand often refreshing in their honesty. He is not afraid to say out ...
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Rasool, Khalid y Hafeez ur Rehman Rajput. "??? ?????? ?? ???? : ????? ??? ????? ??? ???? ?????? ??? ?????????? ?????? ????? Ghayr Muslimo k ?aq?q: Khil?fat e ‘Umar F?r?q k Tan??ur me Ta?q?q? J?‘izah". Journal of Islamic and Religious Studies 6, n.º 2 (28 de diciembre de 2021): 81–94. http://dx.doi.org/10.36476/jirs.6:2.12.2021.09.
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Islam is the religion of peace and benevolence which strictly commands to act upon the rights of human beings, the rights of non-Muslims are also included in it. Various misunderstandings are found between Muslims and non-Muslims on the matter of rights of non-Muslim in Islamic faith which is breeding many flaws and bound to cause chaotic situation in the society. This article shows the wrong conception of the non-Muslims regarding the status of non-Muslims and their due rights in the caliphate of Hazrat Umar. The non-Muslims had misconception that they were maltreated and suffered injustice and were forced to accept Islam in the reign of Hazrat Umar. This article also emphasizes how non-Muslims should be treated in an Islamic state. It helps us to thoroughly analyze the proper rights enjoyed by the non-Muslims under the rule and provides as vital source to get rid of the standoff between Muslims and non-Muslims. It has been concluded through research that non-Muslims communities were provided exemplary rights and privileges under Hazrat Umar’s caliphate. They were treated gently and based on such friendly behavior the non-Muslims embraced Islam. The exemplary manifestation of cordial behavior with non-Muslims community shows the coexistence and unity between world religions. It also enlightens those existing disputes and standoff can be eliminated if the rule of Hazrat Umar is followed regarding the treatment with non-Muslims. If a person has personal hatred or enmity with non-Muslim’s citizens, then it is his individual matter not the religion of Islam should be blamed for it.
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Ouyang, Wen-chin. "The Qur’an and Identity in Contemporary Chinese Fiction". Journal of Qur'anic Studies 16, n.º 3 (octubre de 2014): 62–83. http://dx.doi.org/10.3366/jqs.2014.0166.
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How is it possible to comprehend and assess the impact of the Qur’an on the literary expressions of the Hui Chinese Muslims, who have been integrated into Sinophone and China’s multicultural community since the third/ninth century, when the first ‘translations’ of the Qur’an in Chinese made by non-Muslims from Japanese and English appeared only in 1927 and 1931, and that by a Muslim from Arabic in 1932? This paper looks at the ways in which the Qur’an is imagined, then embodied, in literary texts authored by two prizewinning Chinese Muslim authors. Huo Da (b. 1945) alludes to the Qur’an in her novel The Muslim’s Funeral (1982), and transforms its teachings into ritual performances of alterity in her saga of a Muslim family at the turn of the twentieth century. Zhang Chengzhi (b. 1948) involves himself in reconstructing the history of the Jahriyya Ṣūfī sect in China between the seventeenth and nineteenth centuries in his only historical novel, A History of the Soul (1991), and invents an identity for Chinese Muslims based on direct knowledge of the sacred text and tradition.
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Yudisthessar, Yudisthessar, Asri Andrias HB y Elvina Sari Taufiq. "Penerapan Konsep Syariat Islam pada Perencanaan Gelanggang Olahraga Khusus Muslimat Di Kota Kendari". Jurnal PROYEKSI: Arsitektur dan Perencanaan 1, n.º 1 (19 de septiembre de 2021): 41–50. http://dx.doi.org/10.51454/proyeksi.v1i1.175.
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Kendari City is a taqwa city. Kendari is one of the areas with the majority Muslim population, which is about 93,27% or around 345.778 inhabitantas are Muslims and Muslimates. Muslims are encouraged to exercise in order to get good benefits such as good physical and healthy body. The Kendari City Goverment has provided sport facilities and infrastructure such as teh City Park, but specifically some Muslimates are contrained by the law in Islamic Shari'a. In Islamic Law, Muslims and Muslimates are required to be devoted to Allah subhanahu wataala. The Muslimats really want to implement religious advice to exercise but also very much want to carry out religious advice to keep the aurats, keep their eyes down and avoid interfering with the opposite sex who are not mahromes. Because of these problems, Kendari City Muslimates need special facilities and infrastructure for sports. The method used in the planning this Gelanggang Olahraga Khusus Muslimat is descriptive method, observation dan study of literature from various literary sourches. From the Islamic Shari'a approach taken in planning, a shar'i sports arena design can be produced in Kendari City.
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Hossain, Mohammad Faruk, Che Thalbi bt Md Ismail y Nazli Mahdzir. "The Impact of Corporate Social Responsibility in Bangladesh Halal Food Industry". iRASD Journal of Management 3, n.º 1 (30 de junio de 2021): 69–81. http://dx.doi.org/10.52131/jom.2021.0301.0027.
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For Muslims, all worldly deeds are equal to worship if they are performed in the way given by Allah (SWT). Every aspect of human life is recorded in the Muslim’s Holy book Al-Quran. The Muslim way of eating or trading is determined and governed by Islamic law. Allah (SWT) has ordained for Muslims all the permissible and forbidden worldly matters. The main purpose of this article is to discuss the impact of corporate social responsibility with halal food and halal food business in Bangladesh. Halal food is one of the most important elements of daily life of Muslims. This article focuses on what kind of steps a halal food business needs to take to protect the religious beliefs and obligations of Muslims. So that the supply of Bangladeshi halal food in the international market and halal quality of international consumers can be ensured.
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Kusmiati, Yopi y Rayhan Bayruni. "Pengungkapan Diri Muslimah Bercadar melalui Instagram: Pendekatan Fenomenologi". Religious: Jurnal Studi Agama-Agama dan Lintas Budaya 4, n.º 4 (31 de diciembre de 2020): 277–88. http://dx.doi.org/10.15575/rjsalb.v4i4.9449.
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Nowdays the hijrah culture is becoming a trend. Not a few Muslim women who emigrated by wearing the veil as a face covering, but then it became a challenge for them when they get discrimination, which is linked to terrorism. The phenomenon of veiled Muslim women in Indonesia continues to increase until it has become a trendy outfit as evidenced by the number of veiled Muslim women who are increasingly open on Instagram in expressing themselves. This study uses a constructivist paradigm with qualitative methods and a phenomenological approach. The subject of the study is five Muslimah Instagram users. This study found that there was expressive self-disclosure with enlarged open areas (open self) and Islamic self-disclosure with enlarged hidden self areas. There are functions of expression, self validation, social control and relationship development experienced by veiled Muslim women, and there is no function of self clarification. This study concluded that Muslims on Instagram can influence the community in removing the negative stigma of muslims and giving direction to other muslims to stay open and not shut away from society.
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Alibekov, Khizri G. "“MUSLIM’S LUMINAIRES FOR MUSLIM MOUNTAINEERS” – THE WORK OF MUSLIM AL-URADI ON “MUHAJIRISM”". History, Archeology and Ethnography of the Caucasus 16, n.º 4 (18 de diciembre de 2020): 900–916. http://dx.doi.org/10.32653/ch164900-916.
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The second half of the 19th century in the Caucasus marked the emergence of such a phenomenon as “muhajirism” – mass migration of Caucasians to the Ottoman Empire. This caused debates among Muslim theologians in the Caucasus. Having divided into supporters and opponents of “muhajirism”, theologians reflected their positions in written works. Among those theologians was Muslim al-Uradi (died in 1919), who described the said phenomenon in his work “Muslim’s luminaires for Muslim mountaineers”. The work provides positions of the both parties which allow us to thoroughly examine their views on social-political situation of that time and their considerations of “their place” in the new, changed reality. Muslim al-Uradi argues that there is no need for Dagestanis to move to other places and that “muhajirism” may affect negatively the religious life of Muslims of Dagestan.
The author also considers some details related to the stay of Muslims under infidels’ authority, explains the basic rules of their interactions. Muslim al-Uradi tends to believe that Muslims of Dagestan can well live with non-believers in peace, be law-abiding tax-payers and at the same time remain true to their religion.
The present article is devoted to the source-study analysis of the work by Muslim al-Uradi. The analysis of the said work allows to establish that the controversial popularity of “muhajirism” in the Russian Empire was not least due to the difference in views of the Hanafi and Shafi’i theological and legal schools on the resettlement of Muslims from territories that fell under the rule of non-Muslim countries.
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Helmiati, Helmiati. "Muslim Religiosity in a Challenging Secular State of Singapore". QIJIS (Qudus International Journal of Islamic Studies) 9, n.º 2 (26 de diciembre de 2021): 351. http://dx.doi.org/10.21043/qijis.v9i2.8026.
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<p>This article aims to examine the religiosity of Muslim minority living in a Singapore secular state. This survey research draws on Stark and Glock‘s model of multidimensional religiosity while accommodating specific characteristics of Islamic piety in framing the religiosity. From 482 Singaporean Muslims participated in this survey, this study found that the majority of Singaporean Muslims are quite religious. The finding indicates that religion is a core of their identity and a significant component of their life in spite of living in a secular state. This study argues that Muslim’s religious commitment can coexist within a secular framework due to Singapore secularism’s unique nature. Similarly, it also asserts that Singaporean Muslims negotiate a prudent balance between their civil responsibilities as Singaporeans and their religious obligations as Muslims. This study implies that secularism is multifaceted in relation to different cultural, political milieus, and different religions. Thus, secularism should not always be crudely viewed as categorical resistance against religion.</p>
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Shams, Tahseen. "Homeland and Heartland: Conceptualizing the “Muslim” “Diaspora”". Diaspora: A Journal of Transnational Studies 21, n.º 1 (1 de marzo de 2021): 47–63. http://dx.doi.org/10.3138/diaspora.21.1.2020-11-03.
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Arguing for more conceptual specificity regarding the term “Muslim diaspora,” this article identifies two conflation problems in the scholarship on Muslim immigrants. First, the immigrants’ “Muslimness,” which refers to the signifiers, thought-processes, discourses, and actions that others perceive to be associated with Islam, is often conflated with the immigrants being “Muslims”—i.e., members of a discrete, bounded group supposedly different from non-Muslims. Second, Muslims’ transnational engagements—meaning, their cross-border ties between exclusively the sending and receiving countries—are often conflated as being diasporic—connections targeted towards other Muslims abroad motivated by a sense of religious solidarity. Consequently, researchers have been largely unable to distinguish Muslims’ religious performance from an ethnic one and have taken Muslims’ immigrant transnationalism as evidence of an emerging “Muslim” “diasporic” consciousness. This article parses existing scholarship on Muslim immigrants in the West and offers a new way of conceptualizing “Muslim diaspora” to move past these ambiguities. It offers the concept of “heartland”—distinct from immigrants’ “homeland”—to better distinguish Muslims’ religion-based diasporic expressions from their ethnicity based transnational ones.
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Elius, Mohammad, Issa Khan, Mohd Roslan Mohd Nor, Abdul Muneem, Fadillah Mansor y Mohd Yakub @ Zulkifli Bin Mohd Yusoff. "Muslim Treatment of Other Religions in Medieval Bengal". SAGE Open 10, n.º 4 (octubre de 2020): 215824402097054. http://dx.doi.org/10.1177/2158244020970546.
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This research analyzes Muslim treatment of other religions in Medieval Bengal from 1204 to 1757 CE with a special reference to Muslim rulers and Sufi saints. The study is based on historical content analysis using a qualitative research design. The study shows the Muslim sultans and Mughals in the medieval period played a vital role in promoting interreligious harmony and human rights in Bengal. In addition, the Muslim missionaries and Sufis served as a force against religious hatred in society. The Muslim sultans and Mughals applied liberal and accommodative views toward non-Muslims. They did not force non-Muslims to accept Islam. Muslims and non-Muslims were integrated society, and they enjoyed full socioeconomic and religious rights. Moreover, Sufis conducted various approaches toward Muslims and non-Muslims as well. They promoted the message of equality and moral conduct among the diver’s faiths of the people. They also applied liberal, syncretic, and accommodative attitude in attracting non-Muslims to Islam in Bengal. The study concludes that most rulers were sympathetic and cooperative in dealing with the people of other religions.
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Akhtar, Dr Sohail, Hafeez Ullah y Abaidullah Anwar. "12-Educational Contribution of District Educational Conference Dera Ghazi Khan 1914-1947 and its Socio-Political impact on Muslims (A Historical Analysis)". International Research Journal of Education and Innovation 2, n.º 2 (20 de septiembre de 2021): 116–23. http://dx.doi.org/10.53575/irjei.12-v2.2(21)116-123.
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This paper is an attempt to highlight the educational efforts Muslim’s education in Dera Ghazi Khan District. Sir Syed Ahmad Khan established All India Muslim Educational Conference in 1886 and its Headquarter was Alipur. As a central organization several of its branches were also formed in different regions of India by the local leadership of Muslims. Dera Ghazi Khan was an important district of Punjab due to its important geo-strategic position. District Educational Conference organization was formed in 1914 and All India Muslim educational conference owned it as its branch. This district organization played a vital role in education of the district. This paper explores the historical background of the district and educational condition of the district. Although educational conference was completely committed to the educational issues and it was irrelevant to the political issues of the Muslims of India initially as per its constitution. But later on it left a lasting impact on the political activities of the Muslims as it changed the Political thinking of the Muslims of south Asia. Its various debates a lasting impact on the on educational & cultural matters are the best testimony to prove this hypothesis. Most of the cultural as well educational issues were interconnected with political issues therefore, real segregation became impossible. The overall analysis of the speeches delivered on the conference's forum by the eminent Muslims and the resolution passed after the meetings gave political inspirations and impetus to the Muslims in general. The annual meeting, its arrangements in various cities and the public enthusiasm inspired the Muslim at large. The conference resolutions stimulated the spirit of unity and promoted two nation's theory. On December 31, 1906, All India Muslim League emerged after the end of the Conference session at Dacca. Those who attended Conference' meetings were the same members present in the League's meeting. The study explores the major issues debated at the conference's forum and the resolutions passed in the light of the primary sources. This paper highlights the formation, objectives and achievements of this District Educational Conference
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Akhtar, Sohail. "A Critical Study of the Historiography of Imam Abu Abdullah Muhammad Al-Hakim Neshapuri". PERENNIAL JOURNAL OF HISTORY 2, n.º 2 (12 de octubre de 2021): 104–13. http://dx.doi.org/10.52700/pjh.v2i2.64.
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Historiography considered and important intellectual work since the ancient Greek era. Herodotus is to be called as the father of historiography. Muslim started historiography with the writing of Quran and Hadeith. Among them one is Imam Hakim Neshapuri who is considered the marvelous intellectual and in the field of Historiography Imam Muhammad Hakim Neshapuri consider one of the most relay able Muslim Historians of the 4th century A.H. After the advent of Islam Muslims attracted to the field of historiography and gave Quran great attention to promote historical knowledge. Therefore, historiography became one the popular discipline of knowledge among the Muslims intellectuals in medieval period. Muslim Scholars worked Quran, Hadeith, Fiqah and historiography in all its aspect. Imam Muhammad Hakim Neshapuri is one of the Muslim’s intellectual who worked in the promotion of knowledge. Imam Neshapuri considered one of the authentic Muslims historians of fourth century A.H and all the later historians used his books as reference to the events of this age. This paper is an attempt to explore historical work of Imam Hakim Neshapuri and this paper highlights the life and work of Imam Hakim Neshapuri.
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Balogun, Adeyemi. "“When Knowledge is there, Other Things Follow”: The Muslim Students’ Society of Nigeria and the Making of Yoruba Muslim Youths". Islamic Africa 10, n.º 1-2 (12 de junio de 2019): 127–52. http://dx.doi.org/10.1163/21540993-01001005.
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Among the religiously mixed Yoruba people of southwest Nigeria, the knowledge and values involved with being a Muslim are taught by both Muslim clerics in Qurʾanic schools and modern madrasas and by non-scholarly Muslims in different contexts. While some research has focussed on Yoruba clerics, little is known about the teaching initiatives of other Muslims. An important movement led by ordinary Muslims is the Muslim Students’ Society of Nigeria (mssn), formed in 1954 to provide guidance to Muslim students in a predominantly non-Muslim educational environment. Since the 1950s, the mssn has engaged young Muslims in a series of socio-cultural, educational and religious activities aimed at encouraging young Muslims to engage with Islam, but which also equips them with the socio-economic skills necessary to operate in a modern, mixed religious world.
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Esposito, John L. "Moderate Muslims". American Journal of Islamic Social Sciences 22, n.º 3 (1 de julio de 2005): 11–20. http://dx.doi.org/10.35632/ajiss.v22i3.465.
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The DebateQuestion 1: Various commentators have frequently invoked the importance of moderate Muslims and the role that they can play in fighting extremism in the Muslim world. But it is not clear who is a moderate Muslim. The recent cancellation of Tariq Ramadan’s visa to the United States, the raids on several American Muslim organizations, and the near marginalization of mainstream American Muslims in North America pose the following question: If moderate Muslims are critical to an American victory in the war on terror, then why does the American government frequently take steps that undermine moderate Muslims? Perhaps there is a lack of clarity about who the moderate Muslims are. In your view, who are these moderate Muslims and what are their beliefs and politics?
JLE: Our human tendency is to define what is normal or moderate in terms of someone just like “us.” The American government, as well as many western and Muslim governments and experts, define moderate by searching for reflections of themselves. Thus, Irshad Manji or “secular” Muslims are singled out as self-critical moderate Muslims by such diverse commentators as Thomas Friedman or Daniel Pipes. In an America that is politicized by the “right,” the Republican and religious right, and post-9/11 by the threat of global terrorism and the association of Islam with global terrorism, defining a moderate Muslim becomes even more problematic. Look at the situations not only in this country but also in Europe, especially France. Is a moderate Muslim one who accepts integration, or must it be assimilation? Is a moderate Muslim secular, as in laic (which is really anti-religious)? Is a moderate Muslim one who accepts secularism, as in the separation of church and state, so that no religion is privileged and the rights of all (believer and nonbeliever) are protected? Is a moderate Muslim one who accepts a particular notion of gender relations, not simply the equality of women and men but a position against wearing hijab? (Of course let’s not forget that we have an analogous problem with many Muslims whose definition of being a Muslim, or of being a “good” Muslim woman, is as narrowly defined.) In today’s climate, defining who is a moderate Muslim depends on the politics or religious positions of the individuals making the judgment: Bernard Lewis, Daniel Pipes, Gilles Kepel, Stephen Schwartz, Pat Robertson, and Tom DeLay. The extent to which things have gotten out of hand is seen in attempts to define moderate Islam or what it means to be a good European or American Muslim. France has defined the relationship of Islam to being French, sought to influence mosques, and legislated against wearing hijab in schools. In the United States, non-Muslim individuals and organizations, as well as the government, establish or fund organizations that define or promote “moderate Islam,” Islamic pluralism, and so on, as well as monitor mainstream mosques and organizations. The influence of foreign policy plays a critical role. For some, if not many, the litmus test for a moderate Muslim is tied to foreign policy issues, for example, how critical one is of American or French policy or one’s position in regard to Palestine/Israel, Algeria, Kashmir, and Iraq. Like many Muslim regimes, many experts and ideologues, as well as publications like The Weekly Standard, National Review, The Atlantic, The New York Sun and media like Fox Television, portray all Islamists as being the same. Mainstream and extremist (they deny any distinction between the two) and indeed all Muslims who do not completely accept their notion of secularism, the absolute separation of religion and the state, are regarded as a threat. Mainstream Islamists or other Islamically oriented voices are dismissed as “wolves in sheep’s clothing.” What is important here is to emphasize that it is not simply that these individuals, as individual personalities, have influence and an impact, but that their ideas have taken on a life of their own and become part of popular culture. In a post-9/11 climate, they reinforce the worst fears of the uninformed in our populace. The term moderate is in many ways deceptive. It can be used in juxtaposition to extremist and can imply that you have to be a liberal reformer or a progressive in order to pass the moderate test, thus excluding more conservative or traditionalist positions. Moderates in Islam, as in all faiths, are the majority or mainstream in Islam. We assume this in regard to such other faiths as Judaism and Christianity. The Muslim mainstream itself represents a multitude of religious and socioeconomic positions. Minimally, moderate Muslims are those who live and work “within” societies, seek change from below, reject religious extremism, and consider violence and terrorism to be illegitimate. Often, in differing ways, they interpret and reinterpret Islam to respond more effectively to the religious, social, and political realities of their societies and to international affairs. Some seek to Islamize their societies but eschew political Islam; others do not. Politically, moderate Muslims constitute a broad spectrum that includes individuals ranging from those who wish to see more Islamically oriented states to “Muslim Democrats,” comparable to Europe’s Christian Democrats. The point here is, as in other faiths, the moderate mainstream is a very diverse and disparate group of people who can, in religious and political terms, span the spectrum from conservatives to liberal reformers. They may disagree or agree on many matters. Moderate Jews and Christians can hold positions ranging from reform to ultraorthodox and fundamentalist and, at times, can bitterly disagree on theological and social policies (e.g., gay rights, abortion, the ordination of women, American foreign and domestic policies). So can moderate Muslims.
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Esposito, John L. "Moderate Muslims". American Journal of Islam and Society 22, n.º 3 (1 de julio de 2005): 11–20. http://dx.doi.org/10.35632/ajis.v22i3.465.
Texto completoResumen
The DebateQuestion 1: Various commentators have frequently invoked the importance of moderate Muslims and the role that they can play in fighting extremism in the Muslim world. But it is not clear who is a moderate Muslim. The recent cancellation of Tariq Ramadan’s visa to the United States, the raids on several American Muslim organizations, and the near marginalization of mainstream American Muslims in North America pose the following question: If moderate Muslims are critical to an American victory in the war on terror, then why does the American government frequently take steps that undermine moderate Muslims? Perhaps there is a lack of clarity about who the moderate Muslims are. In your view, who are these moderate Muslims and what are their beliefs and politics?
JLE: Our human tendency is to define what is normal or moderate in terms of someone just like “us.” The American government, as well as many western and Muslim governments and experts, define moderate by searching for reflections of themselves. Thus, Irshad Manji or “secular” Muslims are singled out as self-critical moderate Muslims by such diverse commentators as Thomas Friedman or Daniel Pipes. In an America that is politicized by the “right,” the Republican and religious right, and post-9/11 by the threat of global terrorism and the association of Islam with global terrorism, defining a moderate Muslim becomes even more problematic. Look at the situations not only in this country but also in Europe, especially France. Is a moderate Muslim one who accepts integration, or must it be assimilation? Is a moderate Muslim secular, as in laic (which is really anti-religious)? Is a moderate Muslim one who accepts secularism, as in the separation of church and state, so that no religion is privileged and the rights of all (believer and nonbeliever) are protected? Is a moderate Muslim one who accepts a particular notion of gender relations, not simply the equality of women and men but a position against wearing hijab? (Of course let’s not forget that we have an analogous problem with many Muslims whose definition of being a Muslim, or of being a “good” Muslim woman, is as narrowly defined.) In today’s climate, defining who is a moderate Muslim depends on the politics or religious positions of the individuals making the judgment: Bernard Lewis, Daniel Pipes, Gilles Kepel, Stephen Schwartz, Pat Robertson, and Tom DeLay. The extent to which things have gotten out of hand is seen in attempts to define moderate Islam or what it means to be a good European or American Muslim. France has defined the relationship of Islam to being French, sought to influence mosques, and legislated against wearing hijab in schools. In the United States, non-Muslim individuals and organizations, as well as the government, establish or fund organizations that define or promote “moderate Islam,” Islamic pluralism, and so on, as well as monitor mainstream mosques and organizations. The influence of foreign policy plays a critical role. For some, if not many, the litmus test for a moderate Muslim is tied to foreign policy issues, for example, how critical one is of American or French policy or one’s position in regard to Palestine/Israel, Algeria, Kashmir, and Iraq. Like many Muslim regimes, many experts and ideologues, as well as publications like The Weekly Standard, National Review, The Atlantic, The New York Sun and media like Fox Television, portray all Islamists as being the same. Mainstream and extremist (they deny any distinction between the two) and indeed all Muslims who do not completely accept their notion of secularism, the absolute separation of religion and the state, are regarded as a threat. Mainstream Islamists or other Islamically oriented voices are dismissed as “wolves in sheep’s clothing.” What is important here is to emphasize that it is not simply that these individuals, as individual personalities, have influence and an impact, but that their ideas have taken on a life of their own and become part of popular culture. In a post-9/11 climate, they reinforce the worst fears of the uninformed in our populace. The term moderate is in many ways deceptive. It can be used in juxtaposition to extremist and can imply that you have to be a liberal reformer or a progressive in order to pass the moderate test, thus excluding more conservative or traditionalist positions. Moderates in Islam, as in all faiths, are the majority or mainstream in Islam. We assume this in regard to such other faiths as Judaism and Christianity. The Muslim mainstream itself represents a multitude of religious and socioeconomic positions. Minimally, moderate Muslims are those who live and work “within” societies, seek change from below, reject religious extremism, and consider violence and terrorism to be illegitimate. Often, in differing ways, they interpret and reinterpret Islam to respond more effectively to the religious, social, and political realities of their societies and to international affairs. Some seek to Islamize their societies but eschew political Islam; others do not. Politically, moderate Muslims constitute a broad spectrum that includes individuals ranging from those who wish to see more Islamically oriented states to “Muslim Democrats,” comparable to Europe’s Christian Democrats. The point here is, as in other faiths, the moderate mainstream is a very diverse and disparate group of people who can, in religious and political terms, span the spectrum from conservatives to liberal reformers. They may disagree or agree on many matters. Moderate Jews and Christians can hold positions ranging from reform to ultraorthodox and fundamentalist and, at times, can bitterly disagree on theological and social policies (e.g., gay rights, abortion, the ordination of women, American foreign and domestic policies). So can moderate Muslims.
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De Angelo, Carlo. "The Image of Europe and the Role of its Muslims, as Portrayed in the Contemporary Islamic Debate on Muslim Minorities". Journal of Muslims in Europe 2, n.º 2 (2013): 186–207. http://dx.doi.org/10.1163/22117954-12341263.
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Abstract This article examines one of several ways in which the Muslim presence in Europe is discussed or justified in Islamic terms. It mainly analyses the position of those scholars, some of them close to the Muslim Brotherhood (like Al-Qaradawi and Mawlawi), who have claimed that not only can Muslims live in Western Europe, but that they should live there. In fact, according to them Europe is a context in need of Muslims and that Muslims need it too: Europe needs the moral example Muslims can set there and Muslims need Europe in order to spread Islam. In this light, the presence of Muslims in Europe is both legitimate and necessary, and their absence unthinkable. This article is the result of an examination of particular essays and edicts which Sunni Arab Muslim scholars have contributed to the debate surrounding Muslim minorities in Europe, published between the years 1960-2000.
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Rahemtulla, Shadaab. "Muslims in America". American Journal of Islam and Society 27, n.º 3 (1 de julio de 2010): 103–6. http://dx.doi.org/10.35632/ajis.v27i3.1310.
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Muslims in America: A Short History is an accessible, succinct, andinformative historical survey of Muslim American communities. This popularbook has two key objectives: to increase non-Muslim Americans’understanding of Muslims in the United States and to foreground to Muslim Americans themselves their own religious, ethnic, and culturaldiversity (p. xi).The story of Muslim America begins in the eighteenth century. Chapter1, “Across the Black Atlantic: The First Muslims in North America,”sketches the lives of several West African Muslims, many of them highly literateand schooled in the Islamic sciences, who were enslaved and shippedto the United States, such as Ayuba Suleiman Diallo (Job Ben Solomon),Abd al-Rahman Ibrahima, and Omar ibn Sayyid. The second chapter, “TheFirst American Converts to Islam,” moves into the late-nineteenth and earlytwentiethcenturies. Here Curtis provides an array of highly diverse Muslimmissionary activities, from the rather unsuccessful proselytization work ofWhite American convert Alexander Russell Webb, to the steady spread ofmystical Islamic teachings spearheaded by such preachers as Indian Sufimaster Inayat Khan, to the Nation of Islam’s ascendance as a mass-basedBlack liberation movement ...
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Ur Rahman, Khalil y 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, n.º 1 (28 de junio de 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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Steiner, Kristian. "The Image of Islam and Muslims in Swedish Radical Christian Press". Journal of Religion in Europe 5, n.º 2 (2012): 192–222. http://dx.doi.org/10.1163/187489212x639190.
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This is a case study on the construction of Islam and Muslims in sixty editorials 2006 in a Swedish Evangelical newspaper, Världen idag (“The World Today”). The paper was founded in 2001 and is officially independent and non-denominational. In reality, it is financially and ideologically dependent on the radical faith movement. Its circulation is about 8,500. The main theme in the selected editorials is “Muslim threat,” in some cases combined with “Western retreat” and “Islam’s incompatibility with democracy.” Islam and Muslims are consistently described as causing these problems. However, terms denoting Muslims are rarely derogatory, instead Muslims are depicted in terms of broad denotation, like “Muslims” or “the Muslim world.” These labels are often combined with a stark derogatory complement. Aggressive acts like “demanding” and “murdering” or “mass-murdering” are the most common ones associated with Muslims. Good Muslim behavior is constantly disregarded; bad behavior reflects true character. Muslims are depicted as one homogeneous stereotypical and static group.
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Hamid, Sadek. "Young British Muslims". American Journal of Islam and Society 30, n.º 4 (1 de octubre de 2013): 118–20. http://dx.doi.org/10.35632/ajis.v30i4.1092.
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Most popular and academic interest in the subject of British Muslim communities
in recent years can be located within the context public debates around
the visible presence of western Muslims and fears of radicalization and religious
extremism. The 7/7 London bombings of 2005, which increased the attention
of journalists, researchers, and government policymakers on Muslim
young people, has resulted in numerous books, reports, and journal articles
purporting to explain why some young British Muslims seem attracted to terrorism.
The title under review joins a handful of similar publications that provide
more nunanced observations in this field, notably, Philip Lewis’ Young,
British, and Muslim(2007), Anshuman Mondal’s Young British Muslim Voices
(2008), and Sughra Ahmed’s Seen and Not Heard: Voices of Young British
Muslims (2009), all of which explore the lives, experiences, and views of
young Muslims in Britain.
This important subject area warrants deep research and rigorous analysis.
Nahid Afrose Kabir’s extensive ethnographic fieldwork draws upon 216 interviews
with young people aged between fifteen and thirty from five of
Britain’s main cities with substantial Muslim communities. Structured around
the themes of identity, religion, and culture, it also includes responses to questions
of citizenship and loyalty, media bias, recent controversies around the
niqab (face veil), and reactions to the Archbishop of Canterbury’s comments
on implementing aspects of the Shari‘ah in the country. Overall, it makes a
contribution to the nascent field of Muslim youth studies by offering windows
into the hopes and aspirations of young British Muslims as well as presenting ...
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Gladney, Dru C. "Sino–Middle Eastern Perspectives and Relations since the Gulf War: Views from Below". International Journal of Middle East Studies 26, n.º 4 (noviembre de 1994): 677–91. http://dx.doi.org/10.1017/s0020743800061171.
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China is now becoming recognized as a nation with a significant Muslim population. With nearly 18 million Muslims (the recent 1990 census reported 17.9 million, with many Muslims still unaccounted for or refusing to register as members of the primarily Muslim nationalities), China ranks among the most populous Muslim nations. And, although its Muslim population is miniscule when compared with its total population (Muslims account for less than 2% of China's 1.1 billion), or insignificant when one looks at the vast Muslim populations in other Asian nations, such as Indonesia, Bangladesh, and Pakistan, nevertheless, this article argues that the Muslims of China play an important role disproportionate to their numbers in influencing China's domestic and international politics.
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Alowd, Jehad y Astede Wodie. "ISLAMIC BANKING IN THE WEST : THE NEED FOR ISLAMIC BANKING IN THE UK". Indonesian Management and Accounting Research 12, n.º 1 (7 de enero de 2013): 11. http://dx.doi.org/10.25105/imar.v12i1.1172.
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The Islamic banking system has gained momentum worldwide. The last two decades have witnessed the emergence of Islamic banking as a viable banking system. This study is designed to investigate the awareness, needs, and motives of Muslims towards Islamic Banking in the UK. The objectives of the study are as follow; to find out the motives and needs of Muslims in the UK towards Islamic banking, to test Muslim's attitudes towards some of the principles of Islamic banking, and to find out the level of awareness in Muslim people in the UK about Islamic banking terms. A sample 300 respondents took place in this study. The study shows that Muslims in the UK were not aware of the basic Islamic financial terms and principles. The results showed the interest of Muslims in the UK to use Islamic banking; mainly their decisions were based on religious purposes. Nevertheless, Islamic banking is growing and the services available now will be expanded in the near future Keywords: Islamic Banking, UK, motives, awareness.
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Hashem, Mazen. "Muslims in the Canadian Mosaic". American Journal of Islam and Society 9, n.º 3 (1 de octubre de 1992): 420. http://dx.doi.org/10.35632/ajis.v9i3.2583.
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This book is a focused study on the Muslims in Canada with special teferenceto Muslims in the pmvince of Alberta. The study is both quantitative(it consists of the qudonnaire responses of 115 participants in Alberta) andqualitative (it develops discussions relevant to Canadian Muslims in general).One of the aims of the study is to highlight the extreme diversity of Muslimsin Canada while showing that all of them have something very basic incommon: their Islamic ideals. This diversity is adequately illustrated by detailingtheir multiple ethnicities and home countries, their different occupations,and their internal variations in identifying with Islam. The study further emphasizes this diversity is being positively integrated into mainstream Canadian society,contributing to it while preserving certain special traits. The discussionof how Muslims in Alberta maintain extensive links With Muslim landsas regads trade and socioreligious and humanitarian concerns is especially impressive.This study is more descriptive than analytical. It does not answer the questionof how integration is possible without losing the essence of Islam. In thebrief conceptual framework, the dynamics between religion and ethnicity is notas clear, i.e., which subsumes the other? In general, the study is very helpfulto those who do not know much about Muslims in Canada. It also raises pointsthat can help Muslims better present themselves collectively.
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Maqsood, Dr Naila. "A Depiction of Indian Muslim Women’s Plight in Culture and Literature Around the Mid-Eighteen Century". Journal of Law & Social Studies 4, n.º 1 (31 de marzo de 2022): 86–97. http://dx.doi.org/10.52279/jlss.04.01.8697.
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This paper locates the Muslim women’s social conditions particularly in the Indo-Pak Subcontinent which largely arose out of two sources; a) evolution of Islam and development of several schools of jurisprudence; b) Muslim’s contact with the Indian culture. Over several centuries, more particularly from the early 13th century onward (by this time, Muslim Turkish rule had been established in India), and the impact of Bhakti movement both on Hindus and Muslims and spread of teachings of Guru Nanak and Bhagat Kabir, Muslims came to adopt many of the Hindu notions and practices. This was in addition to attitudes that came with them by their conversion to Islam. The first part of the paper deals with the effects of Hindu culture regarding status of women on Muslims. The second part of the paper discusses the plight of Muslim women in literature i.e Punjab folk lore of Heer Ranjha. It tries to convey the thoughts on several social customs, particularly emphasizing the various aspects of women’s life. The third part provides the ethnographic evidence which confirms that women, particularly in rural areas, have faced low status and problem connected with rapes, marriages, dowry, and divorces, etc. With solidification of customs, discrimination against a female endures through centuries. As a result, Muslim women were become socially backward, economically susceptible, and politically marginalized segment of society.
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Woi Bule, Yosep Aurelius y Adison Adrianus Sihombing. "Face Veil and Lawo-Lambu: Negotiating Religious Practices Among Muslims and Catholics in Ende City". Al-Albab 11, n.º 2 (2 de enero de 2023): 199–220. http://dx.doi.org/10.24260/alalbab.v11i2.2409.
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ABSTRACTThe phenomenon of wearing a face veil in Ende City has received a rather negative response from Catholics. The Catholics think that the face veil worn by Muslim women has created a social and emotional distance that disrupts the kinship system of Muslims and Catholics of the same ethnic culture. This study explores and analyzes the motivation for Muslims wearing the face veil, the reasons behind the response of Muslims and Catholics, and the negotiation efforts made by Muslims in responding to and accommodating the local culture of dressing among the Ende people. This study is qualitative research through in-depth interviews with Muslim and Catholic sources as well participant observations. This field study was conducted from July 2019 to December 2021. The data analysis process used was descriptive and interpretive. The findings of this study show that; first, the choice to wear the face veil comes from personal motivation towards piety of the faith of Muslim women. A face veil is not an expression of a suspicious radical movement and will not disrupt the kinship system as perceived by the Catholics. Second, it turns out that the response of the Catholics is due to the assumption that Muslim women who wear the face veil have left the local dress culture because they are adopting Arab culture and causing social rifts in daily life even though they are ethnically still brothers and sisters. Third, Ende Muslims combine the face veil with local clothing, the lawo-lambu, on different occasions. This combination is a negotiation process between personal autonomy towards a true Muslimah and a strategy to accommodate the beauty of the local dress, the lawo-lambu, so as not to lose their identity as Ende people who are predominantly Catholics.
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Jafar, Usman. "MUSLIMS' THOUGHTS OF NON-MUSLIMS' POLITICAL RIGHTS IN MAJORITY MUSLIM AREAS IN MAKASSAR". Jurnal Adabiyah 19, n.º 2 (12 de diciembre de 2019): 204–23. http://dx.doi.org/10.24252/jad.v17i119i2a7.
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Bangstad, Sindre. "When Muslims marry non‐Muslims: marriage as incorporation in a cape Muslim community". Islam and Christian–Muslim Relations 15, n.º 3 (julio de 2004): 349–64. http://dx.doi.org/10.1080/0959641042000233273.
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Saiti, Buerhan. "The Awareness and Attitude towards Islamic Banking: A Study in Malaysia". Global Review of Islamic Economics and Business 2, n.º 3 (6 de febrero de 2015): 172. http://dx.doi.org/10.14421/grieb.2015.023-02.
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The purpose of this study is to establish the level of awareness that Malaysians have in relation to the culture of Islamic banking, the attitude of Malaysians towards Islamic banking and a ranking of the bank selection criteria of Malaysians – and for each part of the study, to see if Muslim responses are different from non-Muslim responses. A sample of 150 Muslim and non-Muslim customers in Klang Valley was surveyed utilizing a questionnaire containing specific questions relating to the awareness and attitudes of Islamic banking to their ranking of the services required. It is found that the Muslims are more aware toward the culture of Islamic banking, and as consequences, be more aware of the meaning of fundamental terms used in Islamic banking and finance.In the case of the attitudes towards Islamic banks, there were many differences in attitudes between Muslims and non-Muslims in country with majority of Muslims. In the context of bank selection criteria, there are four significant differences among Muslims and non-Muslims such as, mass media advertising, credit on favorable terms, financial counseling and location near my place of work, while the others 18 criteria shows no significant difference. The findings can be utilize by banks to measure the level of attitudes and acceptance towards Islamic Banking among Muslims and non-Muslim and for those who is considering setting up an Islamic banking operations in the country with majority of Muslims.
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Issah, Salifu y Dr Iddrisu Sulemana. "Benefits of Communication Skills to female Muslim students at Tamale College of Education". Journal of English Language and Literature 11, n.º 1 (28 de febrero de 2019): 1103–8. http://dx.doi.org/10.17722/jell.v11i1.410.
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This study investigated the benefits that are accrued to female Muslims students of Tamale College of Education when they become proficient in communication skills. The study adopted qualitative approach, employed purposive and twenty – six female Muslim students were interviewed. As opposed to some traditional views that the best female Muslim students could do is bear children, cook and care for children and the aged. This investigative piece showed that when female Muslim students gain admissions into Tamale College of Education and study Communication skills, the following benefits accrue to them. One, female Muslims develop a lot of Communicative Competencies. The study also showed that female Muslims develop enhanced confidence. The study also showed that female Muslims have high expectation for job opportunities. The study again found that female Muslim students become liberated as a benefit of communication skills. The study showed that female Muslim students become more socialised and lastly, the study showed that female Muslims have their prospects in marriage enhanced.
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Larsson, Göran. "The Fear of Small Numbers: Eurabia Literature and Censuses on Religious Belonging". Journal of Muslims in Europe 1, n.º 2 (2012): 142–65. http://dx.doi.org/10.1163/22117954-12341237.
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Abstract The aim of this article is to analyse and compare the census statistics on Muslims in Europe provided by the Yearbook of Muslims in Europe with anti-Muslim estimates of the possible numbers of Muslims in Europe in order to give a comprehensive picture of how many individuals actually identify themselves as Muslims. Contrary to popular figures estimating that there are approximately forty to fifty million Muslims living in Europe (including Russia, but leaving out Turkey) the official census data provided by nineteen countries in the Yearbook gives a figure closer to five million. The findings in my article are based on the available censuses from 2000 until today (that is, summer 2012), and the results give a presentation of census statistics on individuals who identify themselves as Muslims in Europe. The results from the Yearbook of Muslims in Europe are critically discussed and related to estimates and popular assumptions about the number of Muslims in Europe that circulate in the media, especially among anti-Muslim writers who adhere to the so-called Eurabia theory. In conclusion it is clear that there is a large gap between popular anti-Muslim estimates of the number of Muslims and the figures presented in official census data. It is argued that this gap may have a negative impact on how Islam and Muslims are framed, discussed and debated in Europe today.
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Hussain, Amir. "Muslims in Canada: Opportunities and challenges". Studies in Religion/Sciences Religieuses 33, n.º 3-4 (septiembre de 2004): 359–79. http://dx.doi.org/10.1177/000842980403300305.
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This article outlines the major opportunities and challenges that shape the identities of Muslims in Canada and argues that Canadian Muslims are closer to each other and are also less alienated from, or closer to, the majority (non-Muslim) population than are Muslims in the United States. The opportunities discussed are multiculturalism, Muslim minorities and interfaith dialogue. As Muslims in Canada build institutions, communities and lives, Canadian contexts present them with challenges as well as opportunities. Five key challenges are discussed in this article: mosques, community life and Muslim worship, marking boundaries, gender and sexual orientation.
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Carland, Susan. "‘The Whole Concept of Social Cohesion, I Thought, “This Is So Qur’anic”’: Why Australian Muslim Women Work to Counter Islamophobia". Religions 13, n.º 7 (21 de julio de 2022): 670. http://dx.doi.org/10.3390/rel13070670.
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Islamophobia is on the rise in many Western countries, and while previous research has considered the causes of Islamophobia and the impact it has on its victims, little research has investigated the attitudes and experiences of Muslims who are working to counter Islamophobia, and particularly those of Muslim women. This research investigates the motivations and intentions of Australian Muslim women who run public engagement events for non-Muslims to counter Islamophobia and build social cohesion. Data were obtained via in-depth interviews with 31 Sunni, Shia, Ahmadiyya Muslim women in four Australian capital cities. The three main themes that emerged were that the women wanted to connect with the non-Muslims who attended the events, create positive social change, and increase the knowledge that non-Muslims had about Islam and Muslims. Significantly, the women said that their most important motivator was their faith, and they rejected the idea that they were doing such work to appease non-Muslims. Instead, they saw work was an affirmation of their identity as Muslim women and their commitment to God.
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Khan, Shaza. "Muslims in America". American Journal of Islam and Society 22, n.º 2 (1 de abril de 2005): 116–18. http://dx.doi.org/10.35632/ajis.v22i2.1716.
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To date, most of the literature on Muslims in the United States has discussedthe formation and growth of this population from a national perspective.Few studies, however, examine the dynamics of specific Muslim communitiesfrom a local, city-specific context. Mbaye Lo attempts to fill this gapthrough his research on the history of Muslims in Cleveland, Ohio, in hisbook Muslims in America: Race, Politics, and Community Building. Thisbook aims to present a “comprehensive historical assessment of Muslimcommunities in Cleveland” by providing a detailed examination of “theirhistory, their faith and the challenges they face as they establish mosques,develop Islamic centers, and create a multiethnic community” (p. 2). Using various sources of data, such as oral histories of influential figures in theCleveland area and local and national surveys conducted on Muslims in theUnited States, Lo discovers that “the history of Islam in Cleveland is a localphenomenon with both national and global derivations” (p. 3).American immigration policies, the civil rights movement, and newinterpretations of Islam are some of the factors that affected the growth ofMuslim populations throughout the nation and in Cleveland. Lo traces thegenesis of the Muslim community to Ahmadi missionaries who arrived inthe city from India in the early 1900s. Shortly after their arrival, Ahmadisfound great success in inviting African Americans to convert to Islam, creatingthe foundation for what was to become a burgeoning Muslim community.In the latter half of the twentieth century, the arrival of immigrantMuslims and members of the Nation of Islam to Cleveland helped the communityexpand, while also introducing new versions of Islam to the city’sresident Muslims. Ironically, this influx of Muslim outsiders to Clevelandresulted in both the growth and the division of its Muslim population ...
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Hafsah Ayaz Qureshi y Amirah Sami. "قوموں کے عروج وزوال کے اسباب اور محرکات :اسلام کے تناظر میں تجزیاتی مطالعہ". International Research Journal on Islamic Studies (IRJIS) 4, n.º 1 (1 de enero de 2022): 97–110. http://dx.doi.org/10.54262/irjis.04.01.u08.
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The study of the Qur’ān, Sunnah and History reveals that nature holds the same conditions for the rising and fall of nations. The reasons or causes of downfall and rise which were applicable for Jews and Christians are endorsed for Ummah of Muhammad (S.A.W). The same principles are followed for believers and non-believers. The rules of the Qur’ān are till the Day of Judgment. In the present era, Muslims are in the worst condition; at the national and international levels. The collapse of Baghdad and the Ottoman Empire, Muslim’s condition in Palestine and Kashmir, the genocide of Muslims in Bosnia, Kosovo, Serbia, Burma or Afghanistan, Iraq and Syria, all show decline of Muslims. Muslims are not in power and authority. Muslim riots arose in India and Libya. Muslims are tested and tried. This article found the reasons for nations’ downfall and also brought forward the causes of the rising of nations. No doubt that many moral, social, economic, political, demographic, and historical factors are responsible for the decline of nations. This article analytically studies reasons for the deterioration and escalation of nations which are mentioned in Qur’ān, Sunnah and History and established a cause-and-effect relationship between the various historical events to propose a remedy for the malaise of Nation.
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Khabutdinov, Aydar Yu y Marina M. Imasheva. "PROJECTS OF RELIGIOUS AUTONOMY OF MUSLIMS OF EUROPEAN RUSSIA, SIBERIA AND THE NORTH CAUCASUS IN THE EARLY 20TH CENTURY". History, Archeology and Ethnography of the Caucasus 18, n.º 4 (25 de diciembre de 2022): 962–74. http://dx.doi.org/10.32653/ch184962-974.
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The study aims to compare the concepts of religious autonomies of the Muslims of European Russia and Siberia with similar ones in the North Caucasus, set out in projects in the early 20th century. We analyze the process of developing a decision on the creation of religious autonomy for Muslims in European Russia and Siberia and the North Caucasus at the beginning of the 20th century within the framework of a unified Russian statehood, including government bills, drafts of the All-Russian Muslim Congresses in 1906 and 1914, Muslim congresses in the spring-summer of 1917. As a result, in 1917, the Tatar Muslims of Inner Russia and Siberia at the II All-Russian Muslim Congress in July 1917. The concept of national-cultural autonomy was chosen and the Milli Idare and Millet Majlis were established. In the North Caucasus the First Mountain Congress announced the creation of the the Alliance of the United Mountaineers of the North Caucasus and Dagestan (SOGSKD), as a territorial autonomy, with a single body represented by the “Caucasian Muftiate”. We applied the comparative historical method in order to compare the provisions of the projects and characterize the historical events that accompanied their creation. We came to the following conclusions: firstly, the main questions were questions about the form of government and the autonomy of Muslims and the land ussue. Secondly, the political cooperation between the Muslim leaders of the Volga-Ural region and the Caucasus at the beginning of the 20th century led to the creation of the All-Russian party “Ittifaq al-Muslimin”, the Muslim faction of the State Duma, the convocations of the all-Russian Muslim congresses, the idea ofcreating 5 separate Muftiates and a single all-Russian Muslim religious autonomy headed by Sheikh-ul-Islam. Thirdly, in 1917 there was a separation of the two regions on the issues of the formation of religious autonomy, a departure from the idea of common Muslim unity within the borders of Russian statehood. Fourthly, didn’t result in a solution of the issue of organizing the Spiritual Administration of Muslims in the region.
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Johansen, Birgitte y Riem Spielhaus. "Counting Deviance: Revisiting a Decade’s Production of Surveys among Muslims in Western Europe". Journal of Muslims in Europe 1, n.º 1 (2012): 81–112. http://dx.doi.org/10.1163/221179512x644060.
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Abstract This article looks at the emergence of Muslims as a category of knowledge in surveys and opinion polls that have been conducted as a reaction to the rising demand for data about Muslim populations in Western Europe within the last ten years. The most prevalent feature of the conceptualization of Muslims is that they are inherently immigrants, or of immigrant descent, who are living within a certain nation state. This creates a continuous statistical invisibility of certain Muslims, for instance those without immigration backgrounds, as well as Muslims with national backgrounds other than Muslim majority countries. Further, this identification of the Muslim as immigrant, even if unintended, contributes to upholding a subtle exclusion of Muslims from the national community as always foreign and always potentially in need of integration.
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Golebiowska, Ewa. "The Sources of Anti-Muslim Prejudice in Poland". East European Politics and Societies: and Cultures 32, n.º 4 (15 de febrero de 2018): 796–817. http://dx.doi.org/10.1177/0888325417752250.
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Using data from a nationally representative survey of Poles, the principal question I examine is whether anti-Muslim prejudice in Poland primarily stems from negative stereotypes of Muslims, a general discomfort with difference (or ethnocentrism), or threats related to economic insecurity. I also seek to determine whether interpersonal contact with Muslims dilutes prejudice toward Muslims as a group and investigate how the links between stereotyping and ethnocentrism on the one hand and anti-Muslim prejudice on the other depend on respondents’ education. While I find that anti-Muslim prejudice is shaped by negative stereotypes of Muslims and pessimistic perceptions of Poland’s economy, it primarily reflects a more general discomfort with difference. As expected, the strength of the link between stereotypes of Muslims and prejudice toward them depends on how educated Poles are.
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Daniels, Timothy Patrick. "Blackamerican Muslim Scholars and Leaders in New York City". American Journal of Islamic Social Sciences 36, n.º 4 (7 de octubre de 2019): 61–88. http://dx.doi.org/10.35632/ajiss.v36i4.549.
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Recent work has drawn attention to the state-led and media-driven discourse of "good" and "bad" Muslims. It is a flexible discourse, with benchmarks and shifting appraisals, that aims to mold American Muslims into "good" secular Muslims. Drawing on old Orientalist representations, this American Islamophobic framework strives to produce "good" Blackamerican Muslims through rendering them as invisible, voiceless, or under the control of allies of the U.S. secular power. The three ethnographic vignettes—a masjid fundraiser, two chaplains, and a political collective—demonstrate that Blackamerican Muslims scholars and leaders are not only disrupting this discursive project, but also undermining negative portrayals of Muslims and Islam more broadly. In addition, through their practice and discourse, these Blackamerican Muslim figures are formulating an emergent American Muslim religious identity.