Готові списки джерел за темами / Maria Muslims

Добірка наукової літератури з теми "Maria Muslims"

Автор: Grafiati
Опубліковано: 18 травня 2024

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Статті в журналах з теми "Maria Muslims"

1

Palewai, Muhammad Salman. "Messages of da‘wah for non-Muslims in the novel Ayat-Ayat Cinta." al-Irsyad: Journal of Islamic and Contemporary Issues 7, no. 1 (June 22, 2022): 757–66. http://dx.doi.org/10.53840/alirsyad.v7i1.233.

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This study examines the message of da‘wah to Non-Muslims in a novel entitled Ayat-Ayat Cinta by Habiburrahman El Shirazi. This study is qualitative research with an internal analysis approach (content analysis) which attempts to identify how a novelist inculcates messages of da‘wah in writing, specifically da‘wah towards non-Muslims along with messages of any aspect that the novelist wants to convey. The results of this study found that the method used by Habiburrahman El Shirazi is by featuring some non-Muslim characters in the novel such as the family of Mr. Boutros Rafael Girgis, (Maria, Yosoef, Mr. Boutros, Madame Nahed) and Alicia, a journalist, who is from the United States. Through these characters, he included critical topics of discussion in the Islamic point of that are widely misunderstood by some non-Muslims namely the role of women in Islamic teachings, relations between husband and wife, the mixing of non-mahram men and women, to how Islam functions as a guide and provides blessings to the community be it Muslim or non-Muslim. Similarly, through the plot of the story, the author of the novel conveys the Islamic message on the relationship between Muslims and non-Muslims. It is hoped that this study shall open more minds to the fact that da‘wah can be conveyed effectively through writing and works of literature.
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2

Auliani, Dian, and Angga Pusaka Hidayat. "Harmoni Antar Umat Beragama di Banten." EL-FIKR: Jurnal Aqidah dan Filsafat Islam 4, no. 2 (December 4, 2023): 114–27. http://dx.doi.org/10.19109/el-fikr.v4i2.19842.

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Lebak is one of the multicultural regencies in Banten, just like in religion. In Lebak, many adherents of different faiths exist, but inter-religious harmony is maintained, and minimal conflict exists. One example is in the Jatimulya area, Rangkasbitung, Lebak, Banten. In the Lebak district, the majority of the population embraces Islam. But in Jatimulya, there is a place of pilgrimage for Catholics, namely Gua Maria Bukit Kanada, which is currently being used as a tourist destination. Many people visit every Catholic holiday celebration, Maria Bukit Kanada Cave; even people from outside Lebak come to Maria Bukit Kanada Cave. So far, there have been no conflicts between the people of Lebak Regency, Muslims, and the Catholic community or visitors to Maria Bukit Kanada Cave. This research aims to discover how the practice of acceptance is carried out by the Muslim community in the Lebak district, especially the Jatimulya area, to maintain inter-religious harmony and how Catholics do it to be accepted in a Muslim-majority environment. The method used is descriptive qualitative with data collection techniques through literature review. Based on the research results, inter-religious harmony in the Jatimulya, Rangkasbitung, and Lebak areas was caused by the community believing in their religion and respecting other people's religions. In addition, three things can be used as indicators of inter-religious harmony: tolerance, equality, and cooperation. And, of course, the inter-religious harmony policy issued by the Regional Government also contributes to maintaining inter-religious harmony.
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3

Gourlay, William. "SHARING SACRED SPACES IN THE MEDITERRANEAN: CHRISTIANS, MUSLIMS, AND JEWS AT SHRINES AND SANCTUARIES." Levantine Review 1, no. 2 (December 12, 2012): 216. http://dx.doi.org/10.6017/lev.v1i2.3090.

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Review of:Sharing Sacred Spaces in the Mediterranean: Christians, Muslims and Jews at Shrines and Sanctuaries. By Dionigi Albera and Maria Couroucli (editors), Indiana University Press, 2012, Cloth, 288 pp. $70.00 ISBN 9780253356338
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4

Armijo, Jackie. "Review Essays." American Journal of Islam and Society 23, no. 3 (July 1, 2006): 89–97. http://dx.doi.org/10.35632/ajis.v23i3.1599.

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Books Reviewed: Sachiko Murata, Chinese Gleams of Sufi Light: Wang Taiyu’s“Great Learning of the Pure and Real” and Liu Chih’s “Displaying theConcealment of the Real Realm.”Albany: SUNY Press, 2000; Maria Jaschokand Shui Jingjun, The History of Women’s Mosques in Chinese Islam: AMosque of Their Own. Richmond, UK: Curzon Press, 2000; Jean A. Berlie,Islam in China: Hui and Uyghurs between Modernization and Sinicization.Bangkok: White Lotus, 2004; Sheila Hollihan-Elliot, Muslims in China.Philadelphia: Mason Crest Publishers, 2006.With a population conservatively estimated at 20 million (and, according tosome sources, as high as 50 million), the Muslims of China remain one ofthe least studied and most misunderstood Muslim communities in theworld. After decades of relative neglect, however, over the past few yearsseveral books have been published that seek to shed light on differentaspects of the historic, religious, and contemporary lives of China’s Muslims.This review essay will survey four recent works written by a wide range ofscholars.Research on Islam in China has been hindered by many factors, includingthe difficulty of gaining expertise in both Chinese studies and Islamicstudies, learning both modern and classical Chinese and Arabic, the longstandingprejudices of Han Chinese scholars regarding the country’s minoritypeoples, together with the similarly long-standing prejudices of manywestern scholars regarding Islam. The earliest major work on the Muslimcommunities of China was published in 1910, by Marshall Broomhall of theChina Inland Mission. Titled Islam in China: A Neglected Problem, its mainpurpose was to educate Christian missionaries in China about the location,customs, and history of the indigenous Muslims in order to facilitate proselytizationactivities among them ...
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5

Ku, Samuel C. Y. "Colonialism, violence and Muslims in Southeast Asia: The Maria Hertogh controversy and its aftermath." Asian Ethnicity 12, no. 2 (June 2011): 226–29. http://dx.doi.org/10.1080/14631369.2011.571839.

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6

Dobbs, Stephen. "Colonialism, Violence and Muslims in Southeast Asia: The Maria Hertogh Controversy and its Aftermath." Immigrants & Minorities 29, no. 1 (March 2011): 142–45. http://dx.doi.org/10.1080/02619288.2011.552238.

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7

Aljunied, Syed Muhd Khairudin, and Loh Kah Seng. "Colonialism, Violence and Muslims in Southeast Asia: The Maria Hertogh Controversy and its Aftermath." Journal of Social Issues in Southeast Asia 25, no. 2 (October 31, 2010): 288–91. http://dx.doi.org/10.1355/sj25-2g.

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8

Kersten, Carool. "Colonialism, violence and Muslims in Southeast Asia: The Maria Hertogh controversy and its aftermath." Contemporary Islam 4, no. 3 (January 9, 2010): 363–65. http://dx.doi.org/10.1007/s11562-009-0110-2.

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Gal, Tamas S., NourEldin Abosamak, Fariha Tariq, Nevena Skoro, Rana Ramadan, and Asmaa Namoos. "Abstract A021: Cancer disparities among Muslim women: Population identification by name." Cancer Epidemiology, Biomarkers & Prevention 32, no. 1_Supplement (January 1, 2023): A021. http://dx.doi.org/10.1158/1538-7755.disp22-a021.

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Abstract Background: A total of 3.5 million American Muslims live in the United States (US), representing 1% of the total population. Over 50% of American Muslims are foreign-born [1]. Racially, American Muslims are very diverse religious groups in the US with no majority race, split as 25% Black, 24% White, 18% Arab, 18% Asian, 7% mixed race, and 5% Hispanic [2]. In terms of origin, Middle Eastern Countries represent 41% of the entire Muslim community in the US [3]. In the last two decades, the population growth trajectory of the American Muslim community has been doubling; the projection was 2.6 million (0.8 %) in 2010 and is expected to be 6.2 million (1.7%) in 2030 [4]. Virginia has the second-largest Muslim population in the US by the percentage of the population, with an estimated 2.7% [2]. Much of that population is concentrated in Northern Virginia and the Richmond Area [5]. Our previous work showed that Muslim women seek cancer care at an advanced stage. However, we had a limitation in identifying Muslim women in the VCU health system as most Muslims do not share their religion at registration [6]. We created an algorithm to identify Muslim patients by name to address this issue. Methods: Identifying patient populations by name has been done by the North American Association of Central Cancer Registries (NAACCR) to better identify Hispanic populations. Their algorithm uses family names and county of residence information [7]. Our algorithm uses Names only at this time. We used a collection of Middle-Eastern names from a publicly available database [8]. We excluded names frequently used in the United States; examples include Maria, Sarah, and Daniel. Then we used the Names in the database to heuristically identify patients with Middle-Eastern origin. Results: We identified 165 female Muslim cancer patients between 2012 and 2021 at VCU Health System, a 260% improvement compared to our previous work without the new identification algorithm. Similar to our previous work, the extended cohort shows that Muslim women are diagnosed with late-stage breast cancer more frequently than non-Muslim women (20% vs. 14%, p-value = 0.04). Conclusion: Our algorithm to identify Muslim patients made a difference in the patient cohort size, making it possible to do a more robust analysis and draw statistically significant conclusions. Future work: Our algorithm needs further improvement. Currently, we are focusing on Middle-Eastern names, we plan to be more inclusive with additional Muslim majority areas. Citation Format: Tamas S. Gal, NourEldin Abosamak, Fariha Tariq, Nevena Skoro, Rana Ramadan, Asmaa Namoos. Cancer disparities among Muslim women: Population identification by name [abstract]. In: Proceedings of the 15th AACR Conference on the Science of Cancer Health Disparities in Racial/Ethnic Minorities and the Medically Underserved; 2022 Sep 16-19; Philadelphia, PA. Philadelphia (PA): AACR; Cancer Epidemiol Biomarkers Prev 2022;31(1 Suppl):Abstract nr A021.
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10

SALIKHOVA, Leila B. "MARIE BENNIGSEN BROXUP ABOUT THE ANTI-SOVIET UPRISING OF 1920-1921." Herald of Daghestan Scientific Center of Russian Academy of Science, no. 82 (September 30, 2021): 30–38. http://dx.doi.org/10.31029/vestdnc82/5.

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The article examines the study of well-known political scientist and historian, who was a leading expert in the study of the history of Muslims of the Caucasus and Central Asia, Maria Bennigsen Broxup, dedicated to the anti-Soviet uprising of 1920-1921 in Daghestan and Chechnya. It is shown that this struggle was waged between two opponents - conservative Muslims and the Red Army. It is marked points that attracted the attention of a foreign researcher - the "mistakes" committed by the Red Army in relation to the local population and entailing an uprising, equipment and readiness for hostilities of the opposing sides, military operations in the territory covered by the uprising, cruelty and courage of opponents, etc. This work presents the view of a foreign author on events that took place in the border territories of Russia, complements the material of native researchers.
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Дисертації з теми "Maria Muslims"

1

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

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2

Baumann, Maria [Verfasser]. "Frauenwege zum Islam : Analyse religiöser Lebensgeschichten deutscher Muslimas / vorgelegt von Maria Elisabeth Baumann." 2003. http://d-nb.info/968918387/34.

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Книги з теми "Maria Muslims"

1

Colonialism, violence and Muslims in southeast Asia: The Maria Hertogh controversy and its aftermath. New York, NY: Routledge, 2009.

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2

1937-, Krumme Hans U., ed. Abigail Steineckin-M. Anna Maria Louisa Weissenburg: Türkin-Ordensfrau-Künstlerin. Köln: Erzbischöfliche Diözesan- und Dombibliothek, 2010.

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3

Pepē, Loulakakē, ed. Thrakē: Toso konta, toso makria : ho mousoulmanikos kosmos tēs. Athēna: Ekdoseis Kastaniōtē, 2010.

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4

Shakespeare, William. William Shakespeare's The tragedy of Othello, the Moor of Venice: And, Elizabeth Cary's The tragedy of Mariam, fair queen of Jewry. New York: Longman, 2003.

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5

Aljunied, Syed Muhd Khairudin. Colonialism, Violence and Muslims in Southeast Asia: The Maria Hertogh Controversy and Its Aftermath. Taylor & Francis Group, 2010.

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6

Aljunied, Syed Muhd Khairudin. Colonialism, Violence and Muslims in Southeast Asia: The Maria Hertogh Controversy and Its Aftermath. Taylor & Francis Group, 2009.

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7

Menocal, Maria Rosa. al-Andalus al Arabiya / Maria Rosa Menocal. 2006.

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8

Sperry, Paul, and P. David Gaubatz. Muslim Mafia: Inside the Secret Underworld that's Conspiring to Islamize America. Sourcebooks, Incorporated, 2009.

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9

Muslim Mafia: Inside the Secret Underworld that's Conspiring to Islamize America. WND Books, 2009.

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10

Sperry, Paul, and P. David Gaubatz. Muslim Mafia: Inside the Secret Underworld That's Conspiring to Islamize America. WND Books, Incorporated, 2017.

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Частини книг з теми "Maria Muslims"

1

Fuentes, Marcelo E. "The Learned Conquerors and Their Muslims: Intercultural Conflict and Collaboration in the Cantigas de Santa Maria and the Llibre dels fets." In Contradictory Muslims in the Literature of Medieval Iberian Christians, 55–98. Cham: Springer Nature Switzerland, 2023. http://dx.doi.org/10.1007/978-3-031-45065-5_3.

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2

Cameron, Fiona R. "Technospheric Curation and the Swedish Allah Ring: Refiguring Digitisations and Curatorial Agency as Ecological Compositions, and Eco-curating as Planetary Inhabitations." In Museum Digitisations and Emerging Curatorial Agencies Online, 95–120. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-030-80646-0_5.

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AbstractIn this chapter I unravel human-centred understandings of digitisations working with the digitisation of a silver-alloy finger ring inscribed in Arabic Kufic writing with the words “il-la-lah” (“For/to Allah”) and re-theorise it through a novel ontological, new-materialisms, posthuman, ecological mode of thinking (Cameron, Fiona R. 2018. Posthuman Museum Practices. In The Posthuman Glossary, ed. Rosi Braidotti and Maria Hlavajova, 349–352. London / New York: Bloomsbury Academic; Cameron, Fiona R. 2019. Theorizing Digitisations in Global Computational Infrastructures. In The International Handbook of New Digital Practices in Galleries, Libraries, Archives, Museums and Heritage Sites, ed. Hannah Lewi, Wally Smith, Steve Cooke, and Dirk vom Lehn, 55–67. London: Routledge). The ring is significant as evidence of interactions between Viking and Islamic worlds and as an artefact directed to promoting intercultural respect during the Syrian refugee crisis and the rise of far-right anti-Muslim sentiments. Significantly, the ring digitisation also becomes planetary in reach and distribution as an unruly, more-than-digital ecological composition in which curatorial agency is refigured as radical, eco-systemic processes involving the action and vitality of many different coordinates in their unfolding (Cameron, Fiona R. 2021. The Future of Digital Data, Heritage and Curation in a More-Than-Human World. Abington: Routledge., 129).
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3

Drummond, Henry T. "Crusades and Kingship." In The Cantigas de Santa Maria, 176–212. Oxford University PressNew York, 2024. http://dx.doi.org/10.1093/oso/9780197670590.003.0006.

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Abstract Having established the Cantigas’ playful dynamic, this chapter turns to songs that use such devices to fulfil specific religious and ideological goals. Much of Alfonso X’s reign was devoted both to the subjugation of Muslims in Granada, and to controlling the Muslim inhabitants who lived within the Crown of Castile. The two songs discussed here embrace a crusading ideology, where Alfonso X emerges as an idealized Christian king. In CSM 345, the cantiga de miragre song structure helps promote the king as a competent warrior, skilled military strategist, and wily negotiator. Meanwhile, in CSM 348 both music and rhyme help reinforce anti-Muslim tropes that dignify the cult of Mary. It is through the serious play integral to the cantiga de miragre song form that these beliefs are internalized within their audiences, and further political dimensions—the condemnation of religious and political enemies—are implied.
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4

Miliani, Hadj, and Samuel Sami Everett. "Marie Soussan:." In Jewish–Muslim Interactions, 81–100. Liverpool University Press, 2020. http://dx.doi.org/10.2307/j.ctv19prrm2.9.

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Miliani, Hadj, and Samuel Sami Everett. "Marie Soussan: A Singular Trajectory." In Jewish-Muslim Interactions, 81–100. Liverpool University Press, 2020. http://dx.doi.org/10.3828/liverpool/9781789621334.003.0005.

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This chapter explores the rise of vernacular Arabic theatrical production that recorded some Jewish–Muslim collaborations in line with the work of Marie Soussan. It highlights how the trajectory of Soussan represented the linguistic and artistic heritage of Jewish–Muslim cultural interactions in Algeria under the colonial regime. Soussan recorded her songs from Andalusi and hawzi repertoire while playing a significant role as a female lead and representing the colonized female body during the emergence of popular Algerian theatrical production. Moreover, theatrical production was deemed necessary for European settler-colonial society in order to imitate the metropole. Additionally, theatrical production continued to be within the interest of the cross-continental Algerian colonized society.
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6

Pai, Sudha, and Sajjan Kumar. "Politics, Culture, and the Political Economy of Everyday Communalism in Eastern Uttar Pradesh." In Everyday Communalism, 85–131. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780199466290.003.0003.

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Chapter 2 describes the beginnings of everyday communalism in eastern UP since the late 1990s/early 2000s. Two developments underlie the renewed incidents of communal violence in the 2000s: emergence of new patterns of communal mobilization by the BJP–RSS and the HYV; significant changes in the economy of the region, especially in Mau. Four significant, political strands underlie resulting communal tension and riots: shift from class-based mobilization by left/socialist parties to identity politics, and to criminalization and rise of mafia dons in the Mau-Azamgarh area; the emergence of the backward Muslims movement, leading to rise in political consciousness, fragmented Muslim identity, and autonomous politics; changes following globalization in the weaving industry that have affected the Muslim-Ansari community causing confrontation with Hindu traders. These have provided fertile ground for aggressive everyday communal mobilization by an independent power centre under Yogi Adityanath; the activities of the Gorakhnath Math are also examined.
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Leith, Mary Joan Winn. "5. Eastern Mary—Byzantium and Islam." In The Virgin Mary: A Very Short Introduction, 75–98. Oxford University Press, 2021. http://dx.doi.org/10.1093/actrade/9780198794912.003.0005.

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‘Eastern Mary—Byzantium and Islam’ examines Marian ideals in Byzantine Christianity as well as the Islamic view of Maryam, which reflects and rejects the Byzantine worldview from which Islam partly emerged. It was in the east that Christians celebrated the first Marian festivals and dedicated the earliest Marian churches. A Byzantine icon serves to illustrate key ideas about Mary as they developed in the east, where the first Marian relics were also discovered and venerated. Muslims revere Al-ʿAdhraʾ (the Virgin) as a model of piety, following the lead of the Prophet Muhammad, who stated that Maryam was one of the four spiritually perfect women in Paradise. There are a number of famous texts in the Qur’an devoted to Mary, a significant factor in Islam’s high regard for Mary and Jesus.
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Leith, Mary Joan Winn. "1. Meeting Mary." In The Virgin Mary: A Very Short Introduction, 1–12. Oxford University Press, 2021. http://dx.doi.org/10.1093/actrade/9780198794912.003.0001.

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‘Meeting Mary’ introduces Mary, the mother of Jesus who has a place in the religious consciousness of the 3.8 billion Christians and Muslims. Muslims and Christians agree that by the power of God a Jewish virgin named Mary miraculously became pregnant and gave birth to Jesus the prophet, miracle-worker, and Messiah. The Virgin Mary is one of the most famous women in history but she has also been subject to misunderstandings, unquestioned presuppositions, and misinformation. The Virgin Mary continues to be a religiously divisive figure. The Marian traditions spans through the sculptures Mary of the Miraculous Medal from 1830 France and Virgin Mother by the contemporary artist Damien Hirst.
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"SHELOMO HALEVI (PABLO DE SANTA MARIA) (c. 1351–1435)." In The Dream of the Poem: Hebrew Poetry from Muslim and Christian Spain, 950-1492, 312–13. Princeton: Princeton University Press, 2009. http://dx.doi.org/10.1515/9781400827558.312.

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10

Albera, Dionigi. "1. Combining Practices and Beliefs: Muslim Pilgrims at Marian Shrines." In Sharing the <i>Sacra</i>, 10–24. Berghahn Books, 2022. http://dx.doi.org/10.1515/9780857454874-003.

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Тези доповідей конференцій з теми "Maria Muslims"

1

Hudson, Briony, Gemma Clarke, Mansur Safdar, Jamil Sherif, and Shuja Shafi. "22 Experiences of British Muslims with palliative care needs during the COVID 19 pandemic through peer research." In The Marie Curie Research Conference Improving End of Life for All Sunday 30 January – Friday 4 February 2022. British Medical Journal Publishing Group, 2022. http://dx.doi.org/10.1136/spcare-2021-mcrc.22.

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2

García-Pulido, Luis José. "Dos fortalezas fronterizas entre los reinos de Castilla y Granada en las Cantigas de Santa María de Alfonso X El Sabio (último tercio del siglo XIII)." In FORTMED2024 - Defensive Architecture of the Mediterranean. Valencia: Universitat Politàcnica de València, 2024. http://dx.doi.org/10.4995/fortmed2024.2024.18064.

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Cantigas de Santa Maria (‘Canticles of Holy Mary’) consists of 420 poems with musical notation written during the reign of Alfonso X of Castile (r. 1251-1284). Two of the codices preserved are richly illuminated with medieval narrative vignettes.Canticle number 185 depicts a ploy of war between the Castilian and Nasrid commanders of two mythical fortresses in the valley of the river Jandulilla, next to Sierra Mágina in south-eastern Spain, in the present-day province of Jaén. The location of the first of them, Chincoya, has generated a debate in the last decades given its early destruction and abandonment. At the second one, Bélmez, many structures have survived, since an imposing keep was built on top of its fortress when it first fell into Castilian hands in the first half of the 14th century.Over the centuries, this valley has been an important pass connecting the upper valley of the river Guadalquivir with the northern highlands of Granada. In the 13th century, this natural route was reinforced with fortifications that would later become key elements in the control of the border between the Christian kingdom of Castile and the Muslim state of Granada.This area formed part of the land that Ferdinand III of Castile had promised to deliver to Baeza in 1243 when it was conquered. The Treaty of Jaén in 1246 between the Christian king and the first ruler of the Nasrid dynasty, Muḥammad I, left some of these castles on Muslim territory, converting them into border posts in the face of the southern expansion of the Castilian kingdom after the Battle of Navas de Tolosa (1212).This paper analyses the configuration of the fortresses of Chincoya and Bélmez on the basis of the preserved remains, contrasting it with the iconography that illuminated the Códice Rico de las Cantigas de Alfonso X El Sabio (codex T, Library of El Escorial, MS T.I.1).
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