Gotowe bibliografie tematyczne / Muslim

Gotowa bibliografia na temat „Muslim”

Autor: Grafiati
Data publikacji: 4 czerwca 2021
Data aktualizacji: 29 lipca 2024

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Artykuły w czasopismach na temat "Muslim"

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Tzedopoulos, Yorgos. "Public Reconversions to Orthodox Christianity in the Ottoman Empire, 1730-1820". Studia Universitatis Babeș-Bolyai Theologia Orthodoxa 68, nr 1 (30.06.2023): 165–91. http://dx.doi.org/10.24193/subbto.2023.1.07.

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The christianization of Muslims turned upside down the one-way logic of religious conversion under Ottoman rule, which dictated that a non-Muslim (Christian or Jew) could become a Muslim, but a Muslim could not abandon their faith. The conversion of Musli
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Shapley, Sarah. "Veiled Superheroes". American Journal of Islam and Society 35, nr 2 (1.04.2018): 113–15. http://dx.doi.org/10.35632/ajis.v35i2.841.

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Sophia Rose Arjana’s book Veiled Superheroes: Islam, Feminism, and PopularCulture raises a timely and critical discussion. The interdisciplinarynature of the book provides insight into various subjects, including women’sstudies, theology, and popular culture. Arjana, with Kim Fox, focuseson Muslim female (Muslima) superheroes. In a world where so oftenwomen (and in particular, Muslim women) are politicized, Arjana offers analternate exploration of how Muslima superheroes are poised to battle bothWestern and Islamic misogyny.Chapter 1, “Muslim Women in Popular Culture,” gives an overview ofthe discourse around Muslim women. The chapter explores how Orientalismhas influenced the presentation of Muslim women, particularly notinghow Muslim women lose agency in all discussions. Arjana looks specificallyat how the comic and cartoons have been subject to this thinking.She addresses how Muslims fall into the villain or the rescue narrative andthen turns to the problematic representation of some Muslima superheroes.Comics are just the starting point, for such representations are found incartoons and film as well. While this chapter provides a great basis for therest of the book and an essential introduction to the narrative that has oftensurrounded Muslim women, it does at times jump quickly from one discussionto the next (as continues through much of the book) ...
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Idriz, Mesut. "EXPLORING THE RIGHTS AND RESPONSIBILITIES OF NON-MUSLIMS IN AN ISLAMIC STATE: A SHORT ANALYTICAL REVIEW". TAFHIM : IKIM Journal of Islam and the Contemporary World 11, nr 1 (31.12.2018): 61–77. http://dx.doi.org/10.56389/tafhim.vol11no1.3.

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The subject of Muslims and non-Muslims (dhimmis), and the rights and responsibilities of non-Muslims in a Muslim state in particular, have long been discussed as well as in some cases disputed among researchers and practitioners at various levels. In addition, the concerns related to the “conversion” and the “assimilation” of non-Muslims in a majority Muslim state or society are often unfortunately a cause of consternation among either groups in recent world history. Looking back to the history of Islamic civilisation, this short study aims to find out whether Muslims and non-Muslims lived in isolation from one another; would a non-Muslim be the neighbour of a Muslim from all levels such as an imam, a mudarris, or even a qadi; were all occupations open to non-Muslims such as artisans, craftsmen, cultivators, traders; were non-Muslims subjected to violence and oppression by the authorities and the masses of the Muslim world; did the Muslim courts protect non-Muslims’ rights against Muslims and the rich and powerful in particular. In answering such questions, this concise yet comprehensive study will be illustrating with the support of examples from the Muslim history by referring to the archival documents preserved in the Muslim world and the Ottoman court records in particular.
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Nur Fuad, Ai Fatimah. "Muslims in Britain: questioning Islamic and national identity". Indonesian Journal of Islam and Muslim Societies 2, nr 2 (1.12.2012): 215. http://dx.doi.org/10.18326/ijims.v2i2.215-240.

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Islamic identity has been a central issue since the emergence of Islam in theseventh century. Muslims have been interacted with many symbols of religiousidentity since this early time of Islam. Every generation of Muslims has their ownway to show their religious identity. Muslims in Britain are also still continuing tosearch for religious identity. They seek to re-evaluate their identity and constructa sense of what it means to be a Muslim in Britain today. This article would like toelaborate several discussions on Muslims’ identities in Britain. There are twodifferent opinions on this issue. The first opinion comes from Muslims who believethat a Muslim individual should choose to be either a Muslim or a British.They argue that national values differ from religious norms. The second, however,states that one Muslim can be both a Muslim and a British at the same time.For them, there is no contradiction between being a Muslim and being a Britishcitizen. They argue that nationality and faith can be combined in Muslim individualswho live in Britain.Identitas keIslaman telah menjadi isu utama sejak awal kemunculan Islam padaawal ketujuh Masehi. Sejak awal, Muslim sudah berinteraksi dengan berbagaisymbol identitas keagamaan. Setiap generasi Muslim memiliki cara tersendiriuntuk menunjukkan identitas kegamaan mereka. Begitu juga dengan generasi Muslim saat ini di Inggris, mereka masih mencari identitas keagamaan mereka.Mereka berusaha mengevaluasi kembali dan mencari makna bagaimana menjadiMuslim di Inggris. Artikel ini ingin mengelaborasi beberapa diskusi mengenaiidentitas Muslim di Inggris. Terdapat dua perbedaan pandangan terkait hal ini.Pendapat pertama datang dari Muslim yang percaya bahwa seorang Muslim harusmemilih menjadi Muslim atau seorang warga Inggris. Mereka berpendapat bahwanilai-nilai nasional Inggris berbeda dari norma-norma agama. Namun yang kedua,menyatakan bahwa seorang Muslim bisa menjadi Muslim Inggris pada waktubersamaan. Bagi mereka, tidak ada perbedaan untuk menjadi Muslim atau menjadiwarga Negara Inggris. Mereka berpendapat bahwa keimanan dan nasionalismebisa disatukan dalam diri seorang Muslim yang tinggal di Inggris.
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Cohen, Jeffrey E. "American Muslim Attitudes toward Jews". Religions 13, nr 5 (14.05.2022): 441. http://dx.doi.org/10.3390/rel13050441.

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Muslims are often accused of being antisemitic and for being a major source of attacks and violence against Jews and Jewish institutions. Research also finds variation in Muslim orientations toward Jews at the aggregate, cross-national level, with lower levels of anti-Jewish sentiment in some western nations. There is also variation in the antisemitic sentiment of Muslims at the individual level in western nations. This paper asks whether factors that affect antisemitism among non-Muslims similarly affect Muslims with the same weight. In order to estimate these relative effects with precision, it is desirable to have a common dataset that includes both Muslims and non-Muslims. Since Muslims comprise a small percentage of the population in most western nations, nationally representative surveys rarely contain enough Muslim respondents for reliable statistical analysis. This paper uses the Democracy Fund + UCLA Nationscape survey, which has over 500,000 respondents, including 5000 Muslim respondents, sufficient for such analysis. The analysis finds that although American Muslims are less positive toward Jews than non-Muslims, the difference is not great, and, on average, American Muslims have positive views of Jews. Results also find that education, being foreign born, and perceiving discrimination against Muslims similarly affects Muslim and non-Muslim attitudes toward Jews. However, perceptions of a weak economy and age have discernably different effects on Muslim and non-Muslim attitudes toward Jews.
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Hussain, S. Mazhar. "International Conference on Muslim Minority /Majority Relations". American Journal of Islam and Society 7, nr 1 (1.03.1990): 99–103. http://dx.doi.org/10.35632/ajis.v7i1.2673.

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The International Conference on Muslim Minority/Majority Relations held in New York, Rabi' al Awwal 23-25, 1410/0ctober 24 to 26, 1989 brought to the fore some of the little known but significantly major problems faced by the Muslim minority communities in many parts of the world. The magnitude of the problem can be seen from the fact that the Muslim minorities form one-third of the world Muslim population, over 300 million out of an estimated one billion Muslims. The three day conference was divided into different areas of concern. Over 50 papers were presented. Among the topics discussed were: North American Arab Muslims, an Intellectual and Attitudinal Profile of the Muslim Community in North America; Muslim/Non-Muslim Relations in America; Economic Development of Indian Muslims, Issues and Problems; The Turks in Bulgaria; South Africa: The Role of a Muslim Minority in a Situation of Change; The Islamic Minorities in Kenya, Tanzania and Mozambique; Muslim/Christian Relations in Sudan; Muslim Women in an Alien Society: A Case Study in West Germany; Muslims in Britain: Some Recent Developments; Muslim Minorities and non-Muslim Party Politics in the Netherlands; Muslim Minorities in the Soviet Union, China, Australia, Sri Lanka, Tibet, Philippines, Thailand and other areas. The first day of the conference was devoted to North America, Asia and Africa. In the session on North America, Dr. Ni'mat Barazangi highlighted the fact that the process of adjustment and integration of Muslims in America had its own challenges. On the one hand, the immigrant Muslims realize the need to maintain their religious and cultural identity, and, on the other, it is not easy, or even practical, to stay away from the mainstream of the majority culture and its impact ...
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Budianti, Yusnaili, Salminawati Salminawati i Hanifa Azmi. "CONCEPT OF MUSLIM PERSONALITY ACCORDING TO MUHAMMAD ALI AL-HASYIMI". Ta dib Jurnal Pendidikan Islam 11, nr 2 (22.03.2023): 215–28. http://dx.doi.org/10.29313/tjpi.v11i2.11659.

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This study aims to describe the concept of Muslim personality according to Muhammad Ali Al-Hashimi in the book Syakhshiyatul Muslim Kamaa Yashughuhal Islam Filkitab Wa Sunnah. Furthermore, this study aims to describe the thoughts of Muhammad Ali Al-Hasyimi about the Muslim personality and its application in daily life and find the relevance of Muhammad Ali Al-Hasyimi's thoughts about the Muslim personality with the reality of education in Indonesia at this time.This type of research is Library Research using a character study approach. The primary data source is Syakhshiyatul Muslim Kamaa Yashughuhal Islam Filkitab Wa Sunnah book. At the same time, the secondary data sources are translation books, as well as books about the personality of Muslims. To analyze the data in this study using content analysis. This activity began by using descriptive, interpretative, and comparative analysis methods. The findings in this study are, first, the Muslim personality is a personality who practices the teachings of Islam in kaffah (thorough) following the Qur'an and Sunnah, namely being a humanist. Second, the Muslim personality application, according to Ali Al-Hashimi, is grouped into nine sections, namely, (1) Muslims against his Lord, (2) Muslims against himself, (3) Muslims against his parents, (4) Muslims against his wife, (5) Muslim against his children, (6) Muslim against family, (7) Muslims against their neighbors, (8) Muslims against their friends, and (9) Muslims against their communities. Third, the concept of Muslim personality, according to Muhammad Ali Al-Hasyimi, is relevant to the Indonesian education system in law No. 20 of 2003 on the definition and purpose of education, as well as curriculum 2013 and Presidential Regulation of the Republic of Indonesia number 87 of 2017 on strengthening Character Education.
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Makhsus, Makhsus, Ilda Hayati, Husnul Fatarib i Desmadi Saharuddin. "Leadership Criteria in Islam and its Benefit: Muslim Involvement in Non-Muslim Goverments". Al-Adyan: Journal of Religious Studies 1, nr 2 (29.12.2020): 88–102. http://dx.doi.org/10.15548/al-adyan.v1i2.1835.

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Basically, a Muslim does not leave the Muslim community, but with the development of Islam many problems occur. The departure of the Prophet Yusuf from the Muslim community has been described in the Qur'an. He served various maturity processes under the guidance of Allah al-Mighty. The figure of the Prophet Yusuf has been depicted and immortalized as a shadow ruler who officially served as minister of finance, agriculture and head of the logistics affairs agency. The question arises whether a Muslim can become a non-Muslim leader who will later be neglected and will have a negative impact on the faith and syari'ah carried out by Muslim leaders who control non-Muslim governments. With literature study and content analysis approach, the writer describes the literature qualitatively about the status of Muslims who are in the midst of non-Muslims and vice versa, to dismiss the opinion of good kafirs who are more worthy of being leaders than evil and corrupt Muslims. A Muslim can become a leader in the midst of non-Muslims for the benefit and preaching of Islam as was done by the Prophet Yusuf A.S, who proved himself clean after leaving prison. The criteria for a leader in Islam are flexible enough that sometimes a Muslim who is not consistent with sharia rules can sometimes bring great benefits to Muslims. Not only that, many Muslim leaders who were very instrumental in protecting Muslims and spreading Islam in Russia such as Berke Khan have deployed infidel armies to protect Muslims from destruction.Pada dasarnya seorang muslim tidak meninggalkan komunitas muslimnya, akan tetapi seiring perkembangan islam banyak masalah yang muncul. Hengkangnya Nabi Yusuf dari komunitas Muslim telah dijelaskan dalam Alquran. Dia menjalani berbagai proses pendewasaan di bawah bimbingan Allah swt. Sosok Nabi Yusuf telah digambarkan dan diabadikan sebagai penguasa bayangan yang resmi menjabat sebagai menteri keuangan, pertanian, dan kepala badan logistik. Timbul pertanyaan apakah seorang Muslim bisa menjadi pemimpin non-Muslim yang nantinya akan terabaikan dan berdampak negatif pada keimanan dan syari'at yang diemban oleh tokoh Muslim yang menguasai pemerintahan non-Muslim. Dengan pendekatan studi pustaka dan analisis isi, penulis mendeskripsikan literatur secara kualitatif tentang status umat Islam yang berada di tengah-tengah non-Muslim dan sebaliknya, untuk menepis pendapat seorang kafir yang baik lebih layak menjadi pemimpin daripada seorang Muslim yang jahat dan korup. Seorang Muslim bisa menjadi pemimpin di tengah-tengah non-Muslim untuk kemaslahatan dan dakwah Islam seperti yang dilakukan oleh Nabi Yusuf A.S yang membuktikan dirinya bersih setelah keluar dari penjara. Kriteria seorang pemimpin dalam Islam cukup fleksibel sehingga terkadang seorang Muslim yang tidak konsisten dengan aturan syariah dapat membawa manfaat yang besar bagi umat Islam. Tidak hanya itu, banyak pemimpin Muslim yang sangat berjasa dalam melindungi umat Islam dan menyebarkan Islam di Rusia seperti Berke Khan yang telah mengerahkan pasukan kafir untuk melindungi umat Islam dari kehancuran.
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Podungge, Rulyjanto. "Hubungan Muslim dan non-Muslim dalam Kerangka Inklusivisme". TEOSOFI: Jurnal Tasawuf dan Pemikiran Islam 8, nr 2 (1.12.2018): 509–33. http://dx.doi.org/10.15642/teosofi.2018.8.2.479-503.

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When a society grows and the needs of its members increase, the relation between them and other people—who possess various primordial identities—will be impossibly avoided. This social relation will potentially bring about friction among different groups existed in the society. Islam has established a number of rules concerning the relationship of Muslims and other religious adherents. Although the regulations have been firmly settled, the controversy among the Muslims themselves—in dealing with their relation with the non-Muslims—is often inevitable. The issue of relation with other people of different religions has become contentiously debatable topic among the Muslim academics. The debate has subsequently brought about the emergence of different ideological inclinations within the Muslim society. This ideological preference emerges through such number of “appearances” as moderates, radicals, liberals, traditionalists, and modernists. Each group possesses its own perception along with its arguments about the issue. This article seeks to explain the pattern of Muslims and non-Muslims relation in the light of more moderate and contextual approach. This is so why that Muslims should constantly prioritize inclusive behavior and reciprocally sincere interreligious dialogue with their non-Muslim fellows.
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Gladney, Dru C. "Sino–Middle Eastern Perspectives and Relations since the Gulf War: Views from Below". International Journal of Middle East Studies 26, nr 4 (listopad 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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Rozprawy doktorskie na temat "Muslim"

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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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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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Morris, Carl. "Sounds Islamic? : Muslim music in Britain". Thesis, Cardiff University, 2013. http://orca.cf.ac.uk/49338/.

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Young Muslims in Britain are increasingly required to navigate an unsettled social, religious and cultural landscape. These complex dynamics encompass a range of factors: from sectarianism and the global marketplace of Islamic knowledge, through to the influence of diverse ethnic communities, the ubiquity of popular culture, and late-modern discourses relating to spirituality and religion. Religious practice, identity formation and social/cultural relationships are therefore a continual process of (re)negotiation, with young Muslims often adopting highly reflexive and pragmatic approaches to this uncertainty. Emerging from this turbulent context is a vibrant Muslim music culture. This thesis provides an ethnographic account of this music culture – through engagement with both musicians and fans – whilst furthermore analysing the deeper significance of Muslim cultural production in contemporary Britain. The observations and arguments throughout are based on extensive fieldwork that took place over a period of approximately two years. A number of methodological strategies were employed: these included interviewing, participant observation and various online research methodologies (including an online survey). While the ethnographic account provided in this thesis is an original and timely contribution to the study of Muslims in Britain, there are broader theoretical implications to emerge. In particular, the original concepts of ‘Islamic Music’ and ‘Islamicallyconscious music’ are developed to better understand how Muslim musicians varyingly emphasise both their individual subjectivity and a more collectivist sense of religious belonging. By examining the development of a distinct British Muslim public sphere, it will therefore be claimed that Muslim musicians are using cultural production as a vehicle to simultaneously contest, negotiate and develop ideas of Muslim practice and collectivity in contemporary Britain.
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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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Gilewicz, Magdalena. "The construction of Muslim community and British Muslim identity in two British Muslim newspapers". Thesis, University of Aberdeen, 2012. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=196303.

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This dissertation is an analysis of one year coverage of two Muslim newspapers in the UK: The Muslim News and The Muslim Weekly. It examines content and discourse in order to establish the predominant themes in the coverage of both newspapers throughout the year. Five dominant themes are discussed with an aim to establish how Muslim community and British Muslim identity are constructed in the particular context. These themes include: Terrorism and Extremism, Islamophobia, Palestinian-Israeli conflict, Islam and Muslim Values and Muslim community in the UK. The frequency with which these themes appeared in the coverage of both newspapers reveals their importance as far as the editorial choice is concerned, as well as the interest of the Muslim readership. However, the discourse analysis allows for the better understanding as to how these themes are constructed by both newspapers and how, in the context of these themes, The Muslim News and The Muslim Weekly construct the image of Muslim community in the UK and British Muslim identity.
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Acikalin, Serpil. "Muslim Brotherhood". Master's thesis, METU, 2009. http://etd.lib.metu.edu.tr/upload/3/12611211/index.pdf.

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This thesis analyses the Muslim Brotherhood&rsquo
s fluctuated relationship with three of the Egyptian governments for the post-Revolutionary period. It is argued that the Muslim Brotherhood and the Egyptian Governments were firstly accommodated each other during the legitimacy processes of the governments. However, after the Muslim Brotherhood began to use the governments&rsquo
concessions to infiltrate the social and political field the Movement began to be seen as a threat by the governments and the relationship between the sides transformed to confrontation. At that point the turning points in the accommodation and confrontation relationship and particularly the political strategies of the both sides to protect their influences were analyzed by taking into account the domestic issues of Egypt, internal issues of the Muslim Brotherhood and international atmosphere.
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Taylor, Julie Anne. "Muslim Lucera". Thesis, University of Cambridge, 2002. https://www.repository.cam.ac.uk/handle/1810/273407.

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The Emperor Frederick II established a Muslim colony at Lucera during the early 1220s. In transferring the Muslim population of Sicily to the mainland, Frederick evidently intended to establish order and his authority in Sicily and to create an economic and military resource in northern Apulia. The resistance of some Muslim communities on the island to Frederick was so great that military forces had to be sent there. The transfer of rebel populations was not uncommon during the Middle Ages, but since the people who were relocated to Apulia were Muslims, the Lucerine settlement is of particular historical interest. Muslims and Jews were defined by Frederick and his Angevin successors as servi camerae. Like Muslims in medieval Aragon, they were considered to be the property of the ruler. Both groups had a protected status because of their relationship to the the crown and because their right to live within Christendom was sanctioned by canon law. There are comparisons to be made between the Muslims of Lucera and the dhimmi living in Muslims lands. They were allowed to practise Islam, but they had to pay the jizya, a tax which was transliterated into Latin as gisia. Most land at Lucera was owned by monasteries and other Christian landlords who allowed Muslim farmers to cultivate lands in exchange for payment of a tax called the terragium. The heavy tax burden placed on the Muslim colonists by the crown and such property owners and the labor required from them for construction projects drove many people to leave Lucera, prompting the crown to call for restrictions on their movement. While most Muslims were engaged in farming, a diversified economy developed in the city. There were merchants, tailors, shepherds, potters, and smiths. Muslim military skills, particularly in archery, were highly valued by the crown. Muslims served both in Hohenstaufen and Angevin military campaigns, and a number of men were knighted. Some members of the military elite at Lucera became wealthy, owning properties not just in the colony but in neighboring Christian cities as well. Since in his last will and testament Frederick called for the restoration of the Lucerine church, he evidently did not intend to establish a permanent Muslim presence in northern Apulia. The papacy targeted Muslim Lucera in its polemics against the emperor and his son Manfred, but when Charles of Anjou took over the kingdom in 1266 he does not appear to have been put under pressure to dismantle the settlement. The conquest of the Kingdom of Sicily had been costly, and the colony was a source of revenue. Charles I did attempt to increase the Christian presence at Lucera by bringing Provencal settlers to the city in the 1270s, and he participated in the crusade against Tunis. Muslim Lucera was destroyed in August 1300 on orders of Charles II. Having never participated in a crusade, Charles appears to have been motivated primarily by religious considerations. The destruction of the settlement was praised by Popes Boniface VIII and Benedict XI who, during an age of crusades and reconquests, apparently viewed it as a positive step towards a united Christendom.
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Fiore, Nicole. "Reading Muslim women: The cultural significance of Muslim women's memoirs". Thesis, McGill University, 2011. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=97094.

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This study looks at a growing trend in literature: memoirs written by women from Islamic countries. It will deal specifically with the cultural significance of these books in North American culture with special consideration of how the Muslim religion is depicted and therefore relayed to the North American audience. Finally, this paper will look at how these memoirs, and other texts like them, can be used in the classroom to teach against Islamophobia.
Cette étude porte sur une tendance de plus en plus importante dans la littérature contemporaine, celles des mémoires écrits par les femmes des pays islamiques. Plus précisement, cette étude se penche sur la portée culturelle de ces livres dans la culture nord-américaine. Une attention particulière est porté à la façon dont la religion musulmane est représentée et, par conséquent, relayée au grand public nord-américain. Enfin, ce document examinera comment ces mémoires et d'autres similaires peuvent être utilisés en classe pour sensibiliser les élèves aux dangers de l'islamophobie.
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Irfan, Lamia. "Beyond the Muslim prisoner : understanding religious identification amongst Muslim offenders". Thesis, London School of Economics and Political Science (University of London), 2018. http://etheses.lse.ac.uk/3838/.

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Muslim religious identity amongst offenders has acquired significance as Islam is the fastest growing religion in prisons in the UK. This increase in the number of Muslim offenders in prison is accompanied by fears and concern about the potential for Islamist terrorist recruitment and radicalisation in the prison setting. Despite these concerns, there are significant gaps in our understanding of how religion influences the identity of offenders throughout their life. My research uses life story interviews with Muslim offenders (N=17) to provide a holistic overview of the significance of religion at different stages over the life course. The sample includes both converts and born-Muslims to provide insight into the influence of religion on the identity of both groups. The thesis starts by bringing together insights from sociological and anthropological literature on religion, along with theoretical criminological perspectives on identity in prison as well as post-release. It then discusses the methodological underpinnings of this research. In the first empirical chapter I discuss the importance of religion in childhood; the next chapter examines shifts in religious identity during adolescence and early adulthood. After discussing the significance of religion in the prison environment, I conclude by looking at whether changes to identity that occur in prison are sustained upon release. This research provides an original contribution to knowledge by looking at the processual development of religious identity over the life course. It identifies three main ways in which religion is important in the lives of the participants over the life course. (i) Religion is regarded as important in developing and maintaining a connection to a fictive local kinship group based on shared attendance at a place of worship (ii) Spiritual sense-making is useful for dealing with times of emotional distress and material deprivation. This sense-making allows participants to feel a sense of wellbeing and personal meaning even when they are experiencing difficulties and setbacks (iii) Religion provides a moral understanding through which participants develop ideational social roles in their family, work place and in their community. Through these social roles participants can develop holistic ideals of selffulfilment and non-material personal goals. Although religion can play an important role in identity development, its influence rises and falls over the life course. Factors such as gender, class, age, local neighbourhood, personal biography and ethnicity remain more consistent influences on identity.
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Książki na temat "Muslim"

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Ganeri, Anita. Muslim. London: Franklin Watts, 2006.

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Maulana, Rezza. Tionghoa Muslim/Tionghoa Muslim: Selanjutnya--. Yogyakarta, Indonesia: Institute for Multiculturalism and Pluralism Studies, 2010.

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Hērat, Karuṇāratna. Muslim Nītiya: Qānun al-Muslim. Anurādhapuraya: Vijāyi Prakāśakayō, 2013.

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Yaacob, A. Monir, i Zainal Azam Abdul Rahman, red. Muslims' rights in non-muslim majority countries. Kuala Lumpur, Malaysia: Institute of Islamic Understanding Malaysia, 2002., 2002.

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Siṃha, Rākeśa Kumāra. Bhārata kī Muslima vidhi =: Muslim law of India. New Delhi: Regal Publications, 2010.

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Siṃha, Rākeśa Kumāra. Bhārata kī Muslima vidhi =: Muslim law of India. New Delhi: Regal Publications, 2010.

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McGinty, Anna Mansson. Becoming Muslim. New York: Palgrave Macmillan US, 2006. http://dx.doi.org/10.1057/9780312376215.

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Desplat, Patrick, i Terje Østebø, red. Muslim Ethiopia. New York: Palgrave Macmillan US, 2013. http://dx.doi.org/10.1057/9781137322098.

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Ibraheem, Ashfaque. Muslim wife. New Delhi: Millat Book Centre, 2009.

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Hyman, Anthony. Muslim fundamentalism. London: Institute for the Study of Conflict, 1985.

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Części książek na temat "Muslim"

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Volk, Lucia. "Muslim". W Encyclopedia of Immigrant Health, 1104–7. New York, NY: Springer New York, 2012. http://dx.doi.org/10.1007/978-1-4419-5659-0_526.

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Trevathan, Abdullah. "Muslim Ethos Within Muslim Schools". W Islamic Schooling in the West, 129–50. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-73612-9_7.

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

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Considine, Craig. "The ‘good Muslim’/‘bad Muslim’ dichotomy". W Islam, Race, and Pluralism in the Pakistani Diaspora, 100–128. New York, NY : Routledge, 2017.: Routledge, 2017. http://dx.doi.org/10.4324/9781315462776-5.

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Richter, Lena. "Once a Muslim, Always a Muslim?" W Nonbelievers, Apostates, and Atheists in the Muslim World, 70–92. London: Routledge, 2024. http://dx.doi.org/10.4324/9781003389293-4.

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Selby, Jennifer A. "Muslim Canadians". W Exploring Religion and Diversity in Canada, 207–35. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-78232-4_10.

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Moosa, Ebrahim. "Muslim Ethics?" W The Blackwell Companion to Religious Ethics, 237–43. Oxford, UK: Blackwell Publishing Ltd, 2007. http://dx.doi.org/10.1002/9780470997031.ch26.

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Al-Salamah, Tareq, i Sarah Sewaralthahab. "Muslim Doctor". W Diversity and Inclusion in Quality Patient Care, 413–18. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-92762-6_59.

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Sánchez, Ángel Galán, García-Sanjuán Alejandro i Kate Fleet. "Muslim worlds". W The Routledge Handbook of Public Taxation in Medieval Europe, 408–36. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003023838-21.

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Nielsen, Jørgen S. "Muslim Radicalism". W Towards a European Islam, 89–106. London: Palgrave Macmillan UK, 1999. http://dx.doi.org/10.1057/9780230379626_8.

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Streszczenia konferencji na temat "Muslim"

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Bano, Shabana, R. Mishra i C. Tripathi. "Mutual Perception and Relational Strategies of Hindus and Muslims in India". W International Association of Cross Cultural Psychology Congress. International Association for Cross-Cultural Psychology, 2018. http://dx.doi.org/10.4087/jjdk9894.

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The present study examines mutual perception and relational strategies of the Hindu and Muslim groups in the cultural context of India by focusing on religion-based “othering.” A sample of 264 participants belonging to Hindu and Muslim groups was studied in Varanasi City. An instrument developed and used in an international project was adapted and given to participants (age range 20–60 years) for measuring their relational strategies, mutual perceptions and perceived discriminations. The findings revealed the ‘Coexistence’ relational strategy to be strongly placed in both Muslim and Hindu participants. Both ‘Integration’ and ‘Assimilation’ strategies were stronger in Muslim participants than in Hindu participants. Hindus preferred the ‘Separation’ strategy, perceived greater discrimination and held less positive views of Muslims. The findings are discussed along with their implications for dealing with the problem of Hindu-Muslim relationships in India.
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Osman, Muhammad Nawab. "GÜLEN’S CONTRIBUTION TO A MODERATE ISLAM IN SOUTHEAST ASIA". W 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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DeCuir, Amaarah. "Muslim Student Leaders Disrupt Anti-Muslim Racisms". W 2024 AERA Annual Meeting. Washington DC: AERA, 2024. http://dx.doi.org/10.3102/2114739.

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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". W 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". W 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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Celik, Gurkan, Kate Kirk i Yusuf Alan. "MODERN IDEALS AND MUSLIM IDENTITY: HARMONY OR CONTRADICTION? - A TEXT LINGUISTIC ANALYSIS OF THE GÜLEN TEACHING AND MOVEMENT". W 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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Mahmood, Syarifah Rohaniah Syed, i Ssekamanya Siraje Abdallah. "Value Conflicts in Counseling Muslim LGBT Clients: Muslim Counsellors’ Experiences". W 2nd  International Seminar on Guidance and Counseling 2019 (ISGC 2019). Paris, France: Atlantis Press, 2020. http://dx.doi.org/10.2991/assehr.k.200814.032.

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Zain, M. Z. M., R. M. Zain, A. Ramli, H. Hassan, H. Y. Hapiz, S. W. Hasbullah, S. Sukri, A. W. Radzuan, A. S. A. Latef i M. I. Tharazi. "The Hijrah Muslim celebrities’ influences towards young Muslim fashion consumers". W PROCEEDINGS OF THE 6TH INTERNATIONAL CONFERENCE ON COMPUTING AND APPLIED INFORMATICS 2022. AIP Publishing, 2024. http://dx.doi.org/10.1063/5.0183188.

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Arini, Retno Dwi, i Arkas Viddy. "The Effects of Muslim Leadership Style on Muslim Lecturer Working Satisfaction and Muslim Institute Performance in Samarinda". W International Conference on Applied Science and Technology on Social Science 2021 (iCAST-SS 2021). Paris, France: Atlantis Press, 2022. http://dx.doi.org/10.2991/assehr.k.220301.162.

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Barton, Greg. "PREACHING BY EXAMPLE AND LEARNING FOR LIFE: UNDERSTANDING THE GÜLEN HIZMET IN THE GLOBAL CONTEXT OF RELIGIOUS PHILANTHROPY AND CIVIL RELIGION". W Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/exer7443.

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The Gülen movement, or hizmet, is often misunderstood, and this is in large measure because it is unlike anything else in the Muslim world, though the Muhammadiyah and Nahdlatul Ulama mass-based organisations of Indonesia do bear some resemblance. However, there is no good reason to limit comparisons to the Muslim world. As a social movement motivated by religious values and the ideals of selfless service, engaged in philan- thropic endeavour and active in the civil sphere, the Gülen hizmet deserves comparison with other such movements around the globe. This paper looks outside the geographic and cultural context of the Muslim world to demon- strate that the Gülen hizmet shares much in common with many Western, Christian, philan- thropic initiatives in education and public discourse of the past three centuries, particularly in North America. The utility of this comparison is that it helps us to understand better aspects of the Gülen hizmet that cannot be easily understood in the limited context of the Muslim world. It also helps break down some of the ‘us and them’ barriers that divide Christians and Muslims, and east and west, by allowing us to recognise common concerns, values and shared experiences. The paper also explores the concept of civil religion in the twenty-first century, examines ways in which religious philanthropic activity can contribute to the development of non- exclusivist civil religion and apply these insights to the Gülen hizmet to argue that the hizmet models an interesting modern Islamic alternative to Islamism.
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Raporty organizacyjne na temat "Muslim"

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K., M. Gender-Based Perspectives on Key Issues Facing Poor Ahmadi Women in Pakistan. Institute of Development Studies (IDS), grudzień 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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M., K. Discrimination, Marginalisation and Targeting of Ahmadi Muslim Women in Pakistan. Institute of Development Studies (IDS), grudzień 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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Kayaoglu, Barin. Turkey angry over Trump's 'muslim ban'. Al-Monitor: The Pulse of the Middle East, styczeń 2017. http://dx.doi.org/10.26598/auis_ug_is_2017_01_31.

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Zee, Nicolaas J. van der. The Roots of Muslim Rage Revisited. Fort Belvoir, VA: Defense Technical Information Center, marzec 2013. http://dx.doi.org/10.21236/ada590272.

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İnce, Büşra, Beyza Karabulut, Ceyda Bostancı, Fatih Okumuş i Fatma Zehra Mican. Intellectual Streams in the Muslim World. İLKE İlim Kültür Eğitim Vakfı, maj 2022. http://dx.doi.org/10.26414/mdfbb02.

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İnce, Büşra, Ceyda Bostancı, Fatma Zehra Mican, Selvanur Demircan, Rabiul Islam i Esra İbrahimağaoğlu. Intellectual Streams in the Muslim World. İLKE İlim Kültür Eğitim Vakfı, maj 2022. http://dx.doi.org/10.26414/mdfbb04.

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Chin Huat, Wong. Muslim nationalism challenges Anwar’s multiethnic government. Redaktor S. Vicknesan. Monash University, sierpień 2023. http://dx.doi.org/10.54377/3234-5f5b.

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Editors, Intersections. Fighting the Misrepresentation of Muslim Women. Intersections, Social Science Research Council, styczeń 2024. http://dx.doi.org/10.35650/int.4033.d.2024.

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Van Wie Davis, Elizabeth. Uyghur Muslim Ethnic Separatism in Xinjiang, China. Fort Belvoir, VA: Defense Technical Information Center, styczeń 2008. http://dx.doi.org/10.21236/ada493744.

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Bush, Robin. Muslim organisations and governance reform in Indonesia. East Asian Bureau of Economic Research, lipiec 2011. http://dx.doi.org/10.59425/eabc.1309557639.

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