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Автор: Grafiati
Опубліковано: 18 травня 2024

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Статті в журналах з теми "Participation of Muslims"

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Ur Rahman, Khalil, and Mohammd Riaz Khan Al-Azhari. "Limits of Participation in Celebration of Non-Muslim’s Events: An Analytical Study." Al-Milal: Journal of Religion and Thought 2, no. 1 (June 28, 2020): 322–44. http://dx.doi.org/10.46600/almilal.v2i1.65.

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غیر مسلموں کی تقریبات میں شرکت کی حدود وقیود: ایک تجزیاتی مطالعہ This article aims to highlight an important aspect of Islamic Law, which relates to social life of a Muslim. Islamic law promotes social harmony and tolerance, but it makes it balance in the light of basic principles and objectives of Shar'īah. Likewise, Islamic law determines social relation between Muslims with each other as well as the relation of Muslims with Non-Muslim citizens in the Islamic state. Furthermore, it is very significant to know that a Muslim can participate in the traditional and religious functions of Non-Muslim or not? Islamic law has made some parameters in this regard, in this research paper we have focused on this specific issue of Islamic law and tried to explain the legal status of this issue in the light of Quran, Prophetic traditions, and opinions of Muslim Scholars. The research method applied in this paper is descriptive and critical study of different school of thoughts is also provided. Muslims have a long history of mutual contacts with the non-Muslims guided by the Shar’īah principles as they have come together in every age in different political and geographical contexts. In the early days of Islam, Muslims were in the minority. At that time, Muslims participated in the social life of their non-Muslims neighbors. Islam respects other religions. Provides all kinds of facilities to non-Muslims. And allows Muslims to participate in their legitimate programs.۔
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Candia, Giuliana. "Muslims and Social Participation in Rome." MIGRATION LETTERS 2, no. 3 (December 9, 2005): 345–65. http://dx.doi.org/10.33182/ml.v2i3.42.

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The European ³Faiths and Social Cohesion² project was conducted inItalyby the Parsec association. The question of Islam in this country has just begun to be considered (Candia, 2004) and the establishment of this religion is still rarely being considered at a local level and in a way that would allow the specific characteristics and qualitative aspects to be understood, and in particular, the actions aimed at eliminating the religious discrimination towards Muslims. Here's the case of social participation of Muslim immigrants in several neigborhoods of Roma.
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Chouhoud, Youssef, Karam Dana, and Matt Barreto. "American Muslim Political Participation: Between Diversity and Cohesion." Politics and Religion 12, no. 4 (February 15, 2019): 736–65. http://dx.doi.org/10.1017/s1755048318000858.

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AbstractAmerican Muslims’ increased societal salience has led to greater scrutiny of their political and social attitudes. Yet, systematic analyses of this population remain rare and tend to aggregate findings at a level that masks the community's diverse backgrounds and experiences. As a partial corrective, our paper provides a comprehensive demographic analysis of American Muslim political participation. Our conclusions, first, complement previous efforts to elaborate the influence of minority status on the core determinants of political participation. Second, they highlight the differential impact of these determinants within key American Muslim demographic subgroups, revealing the moderating effects of denomination, racial or ethnic background, and gender. As scholars and practitioners seek to better understand Muslims in America, our research suggests that there are myriad circumstances when this community's presumed cohesion gives way to meaningfully diverse perspectives and behaviors.
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Anton Evgenievich, Ignatovich. "Muslims in the Political Processes of Belarus: History and Present Situation." Islamovedenie 11, no. 4 (December 2020): 5–14. http://dx.doi.org/10.21779/2077-8155-2020-11-4-5-14.

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The article reveals the features of the political relationships between Muslims and the Bel-arus authorities. Together with the Belarusian people, the Muslim Tatars have come a difficult way of statehood formation and establishment on the given territory. Since the late XX one can observe a very pronounced geopolitical context in the relation-ships of Muslim population and Belorussian authorities. The Muslim community of Belarus is subject to involvement into the spheres of influence, claiming to get global and regional leader-ship in the Muslim world. The investigation is concerned with the Muslims inhabiting Belarus. The subject of re-search deals with the Muslims in their participation in political processes. The purpose of the given article is to single out some peculiarities of political interaction between the Muslims and Belorussian authorities.
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Gilliat-Ray, Sophie. "Muslims and Political Participation in Britain." Islam and Christian–Muslim Relations 27, no. 3 (May 12, 2016): 356–57. http://dx.doi.org/10.1080/09596410.2016.1144413.

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Tezcur, Gunes Murat, Taghi Azadarmaki, and Mehri Bahar. "Religious Participation among Muslims: Iranian Exceptionalism." Critique: Critical Middle Eastern Studies 15, no. 3 (October 2006): 217–32. http://dx.doi.org/10.1080/10669920600997035.

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Abd Rahim, Baidruel Hairiel, Abdul Sham Ahmad, Nurazzura Mohamad Diah та Wan Mohd Yusof Wan Chik. "Maqāṣid Al-Sharī’ah And Sport: What It Means To The Practising Muslims". Journal of Fatwa Management and Research 28, № 1 (15 січня 2023): 16–31. http://dx.doi.org/10.33102/jfatwa.vol28no1.477.

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In every culture, sports are vital. Sport unites people despite physical and cultural divides, promoting them through educational institutions and social platforms. Physical and mental health may be improved by these activities. However, many of these gatherings exclude Muslims. Like other physical cultures, sport has been secularised, a crucial term of Westernization. This affects Muslim sports participation, especially in the 21st century (Industrial Revolution 4.0). The view and knowledge of Maqāṣid Al-Sharī’ah in the context of sport is vital to every practising Muslim because it hasn't been thoroughly addressed. This paper explains the importance of Maqāṣid Al-Sharī’ah in Muslim sports participation. It also addresses the problems practising Muslims confront in sports. We used secondary sources, such as peer-reviewed journals and monographs, to undertake this study. A content analysis determined the different opinions on the themes. We found Muslim scholars abandoned sports and religious research. Maqāṣid Al-Sharī’ah is likewise exceedingly exclusive, according to the discovery. In addition, practising Muslims confront additional barriers when engaging in sports, requiring the conversation and interpretation of sports specialists. Instead of adding primarily to fresh knowledge, this essay can also aid sports and education authorities, especially in most Muslim-populated nations.
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Taufik, Taufik, Ajeng N. Dumpratiwi, Nanik Prihartanti, and Daliman Daliman. "Elderly Muslim Wellbeing: Family Support, Participation in Religious Activities, and Happiness." Open Psychology Journal 14, no. 1 (May 17, 2021): 76–82. http://dx.doi.org/10.2174/1874350102114010076.

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Aims: The aim of this study was to examine the effect of family support and participation in religious activities on the happiness of elderly muslims. Background: An increase in the number of older age people should be balanced with the increased quality of their life. The quality of life is influenced by internal factors such as self-quality, as well as external factors such as family support and religious activities. Objective: The objective of this research was to identify differences in the level of happiness of elderly muslims based on several factors: Work, health, salary, Islamic study, and marriage. Methods: Three hundred and ten elderly muslims (133 male, 177 female) participated in this study. Respondents were selected by simple random sampling of the elderly muslim population in seven districts in Central Java province, Indonesia. Results: The results showed 1) there was a correlation between family support and participation in religious activities and the happiness of elderly Muslims, 2) a healthy elderly person has a higher level of happiness than a sick elderly person; elderly who partake in Islamic studies one to two times a week have higher happiness than the elderly who do not; the retired elderly have the highest happiness compared to the elderly who still work and the elderly who do not (the lowest level of happiness), and there was no difference in the level of happiness in terms of salary and marriage. Conclusion: Family support and participation in religious activities are the main predictors of subjective well-being in the muslim elderly. In addition, there are other predictors such as health and participation in Islamic studies.
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Jalalzai, Farida. "The Politics of Muslims in America." Politics and Religion 2, no. 2 (April 14, 2009): 163–99. http://dx.doi.org/10.1017/s1755048309000194.

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AbstractThis article analyzes political participation and the attitudes of Muslim-Americans. Assessing national patterns, the first part highlights several regression models, discerning the impact of race/ethnicity, gender, foreign born status, age, and education on political activity and attitudes. I also compare changes in voting patterns among respondents between the 2000 and 2004 elections. The second half is based on in-depth interviews of Muslims from St. Louis, Missouri, probing more directly particular shifts in views and participation since September 11. Among the national sample, South Asians and Middle Easterners largely supported Republican George W. Bush in 2000, while African-Americans voted for Democrat Al Gore. However, by 2004, race and ethnicity were no longer statistically significant factors dividing the Muslim vote; instead, support largely went to Democrat John Kerry. Changes in voting patterns between 2000 and 2004 were also evident in the St. Louis sample of South Asians and Middle Easterners. They generally cited unfavorable views of Muslim treatment both at home and abroad since the War on Terror began as major reasons for these changes. Partisan and voting shifts were not evident among African-Americans, who have been consistent Democrats. However, many African-Americans in addition to Middle Easterners and South Asians reported heightened interest in politics and similar changes since September 11. Only Bosnians, who are relatively new to the United States, report few changes. This is largely because they have yet to develop firm political identities. Among both samples, Muslim-Americans generally exhibit high rates of participation in various political activities, many reporting increasing interest and involvement since September 11. Therefore, regardless of the hardships they may currently feel, Muslim-Americans are not hiding in the shadows but are fully participating in the political sphere.
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Spengler, Fabian. "Danger of Drowning?" Journal of Arabic and Islamic Studies 23, no. 2 (January 23, 2024): 225–54. http://dx.doi.org/10.5617/jais.10873.

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The integration of Muslims has been a core issue within German socio-political debates for over 20 years. The participation of Muslim pupils in certain school subjects, most prominently in school swimming lessons, has been a core issue within those larger debates. This article demonstrates that Germans, including Muslims in Germany, dispute not merely the participation of members of a religious minority in one of dozens of school activities. Rather, all parties involved negotiate recognition, share, and power within society at large. Muslims seek to take part in determining the character of a society they have been making a home since the 1960s. Inspired—among other factors—by Global Islam movements, they challenge notions of ethnic hegemony, the public visibility of different religions, and interpretations of liberalism, including aspects of gender equality. The article illustrates how the encroaching integration of Muslims in Germany led to the demand for respect for religio-cultural difference by a minority among them; and how the struggle by Muslims to become equal members of society created resistance among those in Germany who seek to protect their inherited share of influence. The development is also illustrated by court decisions about the degree of religious difference accepted in schools. As agents of change, Muslims have forced non-Muslim Germans to answer some uneasy questions about what they want society to be like. Key words: Islam in Germany, Islam Debate, Migration and Integration, Islam and Education, Islam and Swimming, Muslim Minorities in the West, Global Islam
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Дисертації з теми "Participation of Muslims"

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Finessi, Martina. "Muslims' participation in Ethiopian Civil Society: findings from field research in Addis Ababa." Thesis, Högskolan Dalarna, Historia, 2012. http://urn.kb.se/resolve?urn=urn:nbn:se:du-11852.

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This thesis is an investigation into the Ethiopian Civil Society, with a focus on Muslims’participation and activities. This research is the result of a series of interviews carried on in AddisAbaba during my staying there thank to a scholarship from Pavia University.Chapter One is a general introduction of the study, presenting the object, the methodology anduse of sources as well as the state of the current research of the topics covered by this research.Chapter Two is a framework chapter about Islām in Ethiopia offering an historical perspective aswell as focusing on its characteristics and current developments. Chapter Three deals withEthiopian Civil Society characteristics and with its legal framework. Chapter Four constitutes thecore of this research: in it, I collected the findings of my research describing the presence ofMuslims into Ethiopian Civil Society. I analyzed the activities and characteristics of the differentorganizations and associations that I met in Addis Ababa, their self-representation concerningtheir being related with Islām and their opinions on Muslims’ marginalization and lack of nonpoliticizationin Ethiopia. A set of conclusions constitutes the last section of the thesis.
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Bandele, Oluwafemi Ayodele. "Religious participation of Christians and muslims fostering mutual social trust in Nigeria? : an exploration theological study." Thesis, Stellenbosch : Stellenbosch University, 2014. http://hdl.handle.net/10019.1/96127.

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Thesis (MPhil)--Stellenbosch University, 2014.
ENGLISH ABSTRACT: Several disciplines and scholars in the interdisciplinary field of Missiology and Science of Religions are probing the concept of ‘mutual social trust’. This research provides an exploratory and descriptive study of 1,516 individual Christians and Muslims in Nigeria, with a focus on whether religious participation is fostering mutual social trust among the ‘religious Other’. This research engages Pew’s data to show the extent to which active religious participation in and outside Christian denominations and the Ummah (Muslim Community) in Nigeria fosters mutual social trust and the reasons for this. This is interpreted in order to find out if the results have implications and could be a catalyst for affirming and promoting the human dignity of the ‘religious other’. Statistical significance is an indicator of what respondents sometimes assume is expected of them (ideal situation), and hence, the reason why a practical significance compares statistics with praxis. The data is interpreted from a statistical and practical significance perspective. The first objective is to present similar research outputs, side by side, with how the data set used in this thesis has been investigated to address the research questions, hypotheses and research objectives. The second objective is to highlight areas of agreement, and if there are any discrepancies in the findings of this research, when compared to other studies. This study is an exploratory and descriptive research, which attempts to answer the questions such as “who, what, where, when or how and why?” A stratified random sample from all the seven geo-political regions, which are proportional to the population size and urban/rural population in Nigeria, was selected. One thousand five hundred and sixteen adults over the age of 18 years were interviewed by Pew Forum on ‘Religion and Public Life’, using English, Hausa, Yoruba and Pidgin languages. This sample was considered nationally representative of the Nigerian adult population. The findings indicate that a high level of uncertainty and tension exists among Christians and Muslims with regards to trusting one another in the Nigerian context. This kind of tension leads to violence and constant clashes, resulting in the kind of experiences between Muslim and Christians, recorded in recent times. The Muslims and Christians in Nigeria have had a long history of misunderstandings and through these collective learning processes; they have reached a point that the evolving and changing patterns of trust indicates their way of coping with the situation. Trust in this situation impacts on society as a “consensual reality,” which reflects on the group behavior. A new survival order is created, which makes the situation messy at times, and seemingly out of control. These findings support the notion that trust has an individual property and is also a social system.
AFRIKAANSE OPSOMMING: Verskillende dissiplines en akedemici in die interdissiplinêre veld van Missologie en wetenskap van Godsdienste is besig om die konsep van gemeenskaplike sosiale vertroue te ondersoek. Hierdie studie voorsien ondersoekende en beskrywende navorsing van 1,516 individuele Christene en Moslems in Nigerië met ‘n fokus op die deelname in godsdiens as ‘n middel om gemeenskaplike sosiale vertroue te kweek onder die “godsdienstige ander”. Statistiese beduidenheid is ‘n indikator van hoe respondente voel hulle moet optree (ideale situasie) en dit is hoekom dit prakties belangrik is om die statistieke te vergelyk met die praktyk. Die data is geinterpreteer vanaf ‘n statistiese en praktiese beduidenheidsperspektief. Die doelwit van hierdie studie is om die studiemateriaal sy aan sy weer te gee met die data middele wat gebruik is om die studievraag, die hipotese en die studie objektiewe te beantwoord. Die tweede doelwit is om die ooreenkomste en verskille van die navorsing se bevindinge te vergelyk met ander studies. Hierdie studie wat ondersoekend en ook beskrywend is, streef daarna om die vraag na wie, wat, waar, wanneer , hoe en hoekom te beantwoord. ‘n Multidemensionele, nie-geordende voorbeeld van al sewe geo-politieke areas wat in ooreenstemming is met die grotte van die kevolking en stedelike/landelike populasie in Nigerië, was gekies. Pew Forum het onder haude gevoer met een duisend vyf handerd en sestien volwassenes over as 18 ‘jaar oor ‘Godsdiens en die publieke lewe’ met die gebruik van Engels, Hausa, Yoruba and Pidgin tale. Hierdie proefneming was gevind as die algemene siening in Nigerië onder volwasenes. Die bevindinge het aangedui dat daar ‘n groot hoeveelheid onsekerheid en spanning onder die Christene en die Moslems in die Nigeriese konteks is, omdat hulle nie mekaar vertrou nie. Hierdie tipe spanning lei tot geweld en konstante konflik, wat oorloop tot die situasies wat onlangs deur die media gedokumenteer is. Die Moslems en Christene in Nigerië het ‘n lang geskiedenis van misverstande en deur hierdie gesamentlike leerproses het hulle ‘n punt bereik waar die groei en veranderende patrone van hulle vertroue hul eie manier van die situasie hantees, aandui. Vertroue in hierdie situasie oefen die rol van “ooreengekome realiteit” uit, wat die gedrag van die groep reflekteer. ‘n Nuwe oorlewings meganisme is geskep wat die situasie by tye chaoties laat lyk. Hierdie bevindinge bied ondersteuning dat vertroue ‘n individuele aspek bevat en ‘n sosiale systeem is.
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Farag, Mona Kamal. "Evolving female participation in Egypt's Muslim Brotherhood." Thesis, University of Exeter, 2013. http://hdl.handle.net/10871/14681.

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This research effort will analyze the level of female political participation within the Muslim Brotherhood (MB) before and after the January 25 revolution, and whether it has changed with the transformation of Egypt’s political climate, governing system and ruling elite. An assessment of the level of female participation within the MB and its political party will occur to determine which significant factors - such as governing regime, cultural influences, security issues - have attributed to the magnitude and level of the Muslim Sisters’ political exposure and electoral activities. More specifically, this research aims to ascertain if the Muslim Sisters experience their full rights as citizens under the leadership of the MB, and whether the MB’s willingness to nominate women is a step towards achieving equality or ‘complementarity’ within its ranks, or the process of fielding female candidates is nothing more than a “democratic façade.” Or is the issue more deeply rooted within the Egyptian, and predominantly Muslim, state and society, and its social norms and existing political structures? The historical context of post-colonial politics and the crisis of authoritarian secular politics will be reviewed as well, as it has contributed to the phenomenon of reinventing the rigid influence of tradition and religion.
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Amran, Najah Nadiah. "Piety and Muslim women : the participation of Muslim women in Scotland in religious circles as a case study." Thesis, University of Aberdeen, 2014. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=227105.

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This thesis is an exploratory qualitative case study of Western Muslim women‟s religious experiences in Scotland. It situates piety as an object of research and was based on two and a half years of extensive participant observations and conversations with thirty Muslim women aged between 20 and 50 from diverse backgrounds, who regularly took part in religious circles where knowledge and practices of Islam are exchanged, learnt, authenticated, questioned and disseminated among the participants. It incorporated historical research methods such as library research method and interviews with the local Muslims in an attempt to research the history of Muslims‟ settlement, the establishment of mosques in Scotland and the emergence of Muslim women‟s religious gatherings in the localities. This study posed following questions: (a) How did the Muslim women individually and collectively cultivate piety? (b)What were the factors that led the women to return to their faith and attain piety? (c) What are the religious sources they used to nurture their piety? And (d) How did they approach the sources and deal with everyday situations in their surroundings as faithful and pious western Muslim women? This study has argued that piety is not a hidden characteristic in one person but it is observable through various expressions. For examples, through their collective participations in the piety circles and Islamic classes and the contributions they made for themselves, their family and the Muslim communities after they got inspired, learnt and motivated from their religious circles and members. The presence of structured organisations of Muslim women religious circles represents the presence of Muslim women‟s autonomous religious movement and their involvement in the transmission of Islamic knowledge at an informal level. It was through discussions about Islamic texts such as the texts of the Quran and Hadith during their gatherings, that the women found their own religious autonomy and the realisation that Islam serves as a liberating tool in many ways in their lives.
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Zannoun, Mohammad A. "THE EFFECTS OF RELIGIOUS RESOURCES ON MUSLIM-AMERICANS' POLITICAL IDEOLOGY AND VOTING BEHAVIOR." OpenSIUC, 2013. https://opensiuc.lib.siu.edu/dissertations/751.

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The roles of the various aspects of religion have been examined regarding political thinking, ideology and the political participation of Americans including minority groups such as African Americans, Latinos, and Asians. However, little is known about the effects of Islamic religiosity on American Muslims. The Pew Survey on American Muslims (2007) (Research Center's Forum on Religion and Public Life) measures the effects of various religious beliefs, conservatism, practices, and contexts on different aspects of political thinking and participation such as registration for voting, voting in elections, beliefs about the roles of government, and sexuality. The results show that, in terms of political behavior, only the happiness factor has a significant effect on registration for voting. While belief in the Judgment Day and in the existence of angels, the belief that there is more than one interpretation of Islamic teaching, and the feeling of being an American first had significant effects on voting in the presidential elections of 2004, conservatism (the belief in the Quran's inerrancy and in taking the Quran's teachings literally) negatively affected voting for Bush. In terms of a preference for either a large or a small government and attitudes toward the responsibility of the government in helping the poor, results show that a belief in the importance of zakat and the presence of happiness increases the odds of preferring a big government. Beliefs in the Judgment Day and in angels, a perceived conflict between Western and Islamic values, and religious scales of religious commitment affect the odds of the responsibility of the government in helping the poor. Other religious factors affect attitudes towards homosexuality and the involvement of the mosque in politics and the responsibility of the government in protecting the morality of society. The results show that few of the religious factors affect the political thinking and political participation of American Muslims. More research is needed to study the political behavior of small social and immigrant groups in the US.
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Zhang, Yi, and 張怡. "Xi'an Muslim Quarter: opportunities and challenges for public participation in historic conservation." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2008. http://hub.hku.hk/bib/B42188908.

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Mujani, Saiful. "Religious democrats: democratic culture and Muslim political participation in post-Suharto Indonesia." The Ohio State University, 2004. http://rave.ohiolink.edu/etdc/view?acc_num=osu1054572222.

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Zhang, Yi. "Xi'an Muslim Quarter opportunities and challenges for public participation in historic conservation /." Click to view the E-thesis via HKUTO, 2008. http://sunzi.lib.hku.hk/hkuto/record/B42188908.

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Majani, Saiful. "Religious democrats: democratic culture and Muslim political participation in post-Suharto Indonesia." Columbus, Ohio : Ohio State University, 2004. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=osu1054572222.

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Hazimeh, Wisam. "The political survival of the Muslim Brotherhood in Jordan : from participation to boycott." Thesis, University of East Anglia, 2015. https://ueaeprints.uea.ac.uk/58569/.

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This thesis explores the development of relations between the Jordanian Muslim Brotherhood and Jordanian regime from 1945 to 2010, in which a distinction is made between the pre- and post-1989 eras that demarked a significant shift from partnership to crisis. Utilising an historical approach, the first era is defined by both parties’ mutual pragmatism, establishing a unified understanding of the Palestinian issue, and what the nature of politics in Jordan would be. However, the post-1989 era is analysed within the context of the regime’s shift in interests from internal to external issues, subsequently changing its pragmatic discourse towards the Brotherhood and Islamic movements. This study suggests that the shift in the regime’s focus, teamed with the implementation of policies such as the ‘one vote system’ and the peace treaty with Israel, left a space for radical voices to rise within the Brotherhood. To understand if the Brotherhood is compatible to Jordan’s parliamentarian system, the research identifies circles of division within the Brotherhood between Hassan al-Banna and Sayyid Qutb’s ideologies in the wake of regional conflict and poor regime-Islamist relations. This bifurcation is exacerbated in Jordan, as seen with the opposing fronts of the Jordanian Brotherhood’s Shoura Council: Hawks of Palestinian origin vs. Doves of Jordanian origin, claiming a new division: the ‘new’ Hawks, or, the ‘Salafist Brotherhood’. Supported by exclusive personal interviews with Brotherhood leaders, this thesis argues that allowing Islamist movements’ limited political participation in Jordan is essential for the country’s stability and religious modernity as since the 2007 boycott, increasing numbers of al-Bannaist Doves have converted into Qutbist Hawks. This has empowered the Hawks to demand fundamental reforms regarding the monarchy’s existence, initiating the Brotherhood’s final 2010 political boycott, and positioning the once-allied movement outside the political process and indefinitely removed from accountability.
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Книги з теми "Participation of Muslims"

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R, Shadid W. A., and Koningsveld, P. Sj. van, 1943-, eds. Political participation and identities of Muslims in non-Muslim states. Kampen, the Netherlands: Kok Pharos, 1996.

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2

Iskhakov, S. M. Grazhdanskai︠a︡ voĭna v Rossii i musulʹmane: Sbornik dokumentov i materialov. Moskva: T︠S︡entr strategicheskoĭ konʺi︠u︡nktury, 2014.

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3

Mustafa, Asma. Identity and Political Participation Among Young British Muslims. London: Palgrave Macmillan UK, 2015. http://dx.doi.org/10.1057/9781137302533.

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Mustafa, Asma. Identity and political participation among young British Muslims: Believing and belonging. Houndmills, Basingstoke, Hampshire: Palgrave Macmillan, 2015.

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5

Carlsen, Erik Meier. Den fjerde alliance: Om demokrati og religion i de nye danskeres Danmark. København: Gyldendal, 2007.

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6

Pakistan Institute of Legislative Development and Transparency., ed. Improving participation of women, youth and non-Muslims in electoral processes in Pakistan: Roundtable report. Islamabad: Pakistan Institute of Legislative Development and Transparency, 2007.

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7

Pakistan Institute of Legislative Development and Transparency., ed. Consultative workshop improving participation of women, youth and non-Muslims in electoral processes in Pakistan: Roundtable report. Islamabad: Pakistan Institute of Legislative Development and Transparency, 2007.

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8

Pakistan Institute of Legislative Development and Transparency., ed. Consultative workshop improving participation of women, youth and non-Muslims in electoral processes in Pakistan: Roundtable report. Islamabad: Pakistan Institute of Legislative Development and Transparency, 2006.

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9

Pakistan Institute of Legislative Development and Transparency., ed. Consultative workshop improving participation of women, youth and non-Muslims in electoral processes in Pakistan: Roundtable report. Islamabad: Pakistan Institute of Legislative Development and Transparency, 2006.

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10

Gladney, Dru C. Dislocating China: Reflections on Muslims, minorities, and other subaltern subjects. Chicago: University of Chicago Press, 2004.

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Частини книг з теми "Participation of Muslims"

1

Mustafa, Asma. "Political Participation." In Identity and Political Participation Among Young British Muslims, 112–23. London: Palgrave Macmillan UK, 2015. http://dx.doi.org/10.1057/9781137302533_6.

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Peucker, Mario. "Methodology: Exploring Muslims’ Civic and Political Participation." In Muslim Citizenship in Liberal Democracies, 43–58. Cham: Springer International Publishing, 2016. http://dx.doi.org/10.1007/978-3-319-31403-7_3.

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3

Cebecioglu, Yağiz. "Charity as Civic Participation for Dutch–Turkish Muslims." In Muslim Volunteering in the West, 93–117. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-26057-6_5.

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4

Kinnvall, Catarina, and Paul Nesbitt-Larking. "Citizenship Regimes and Identity Strategies among Young Muslims in Europe." In Identity and Participation in Culturally Diverse Societies, 195–219. Oxford, UK: Wiley-Blackwell, 2010. http://dx.doi.org/10.1002/9781444328158.ch10.

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5

Yilmaz, Ihsan. "National, Transnational, and Global Political Participation of Young Muslims." In Islam in the Anglosphere, 255–95. Singapore: Springer Nature Singapore, 2023. http://dx.doi.org/10.1007/978-981-99-3780-6_8.

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Mustafa, Asma. "Introduction." In Identity and Political Participation Among Young British Muslims, 1–8. London: Palgrave Macmillan UK, 2015. http://dx.doi.org/10.1057/9781137302533_1.

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Mustafa, Asma. "Concluding Words." In Identity and Political Participation Among Young British Muslims, 182–94. London: Palgrave Macmillan UK, 2015. http://dx.doi.org/10.1057/9781137302533_10.

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Mustafa, Asma. "Setting the Scene." In Identity and Political Participation Among Young British Muslims, 9–31. London: Palgrave Macmillan UK, 2015. http://dx.doi.org/10.1057/9781137302533_2.

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Mustafa, Asma. "Theorising Identity." In Identity and Political Participation Among Young British Muslims, 32–47. London: Palgrave Macmillan UK, 2015. http://dx.doi.org/10.1057/9781137302533_3.

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Mustafa, Asma. "Identity Typology." In Identity and Political Participation Among Young British Muslims, 48–85. London: Palgrave Macmillan UK, 2015. http://dx.doi.org/10.1057/9781137302533_4.

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Тези доповідей конференцій з теми "Participation of Muslims"

1

Osman, Muhammad Nawab. "GÜLEN’S CONTRIBUTION TO A MODERATE ISLAM IN SOUTHEAST ASIA." In 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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2

Abdalla Ali AHMED, Manal. "Women and Emerging Jurisprudential Problems." In I.International Congress ofWoman's Studies. Rimar Academy, 2023. http://dx.doi.org/10.47832/lady.con1-7.

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This study, titled “Women and Emerging Jurisprudential Problems,” starts with a fundamentalist, purposeful reading, based on the postulates of the importance of women, their role in life, their participation in society and their interaction with its issues. The tangible, tangible, and the moral, by working to preserve its cohesion, spread religious awareness, and spread human values and principles that are fully compatible with what came with the Islamic Sharia. It is guaranteed over time. On the other hand, clarifying the interaction of women in public issues and their contributions to the intellectual arena, enriching them, and liberating sayings and opinions while preoccupying themselves with the sciences of narration and know-how. One of the most important reasons that prompted me to write in this study is the growing doctrinal problems related to women directly and to the family, of which women are the cornerstone. Likewise, the Islamic library must be provided with studies that reveal the treasures of Sharia and the jurisprudential capacity capable of controlling reality and applying rulings on reality. The idea on which the study is based is an attempt to answer questions that represent a problem for researchers, and may even disturb orientalists, such as the main question: What is the correct legal view of women? And it branches off from it: What are the purposes of rulings that the West (and perhaps some Muslims) see as unfair and oppressive to women? What is the extent of women's interaction in the jurisprudential and intellectual arena since the inception of Islam until today? And how to deal with issues and balance in general and women in particular? Approach to study the subject: an inductive approach that follows the particles and attaches them to the general faculties of Sharia, then the analytical approach based on analyzing the information reached. The study plan has two axes: The first axis (the correct concept of the Islamic view of women) It contains two topics: 1- Islam honoring women as a vision of objectives. 2- Models for active women in their society. The second axis: (emerging problems related to women) There are two topics: 1- The role of women in spreading societal awareness keeping pace with the times. 2- Models of developments in the impact of technology. (Conclusion containing the results, recommendations and general indexes
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3

Saeedi, Azin. "Community Participation in Conservation Proposals of Islamic Pilgrimage Sites." In The 38th Annual Conference of the Society of Architectural Historians Australia and New Zealand. online: SAHANZ, 2022. http://dx.doi.org/10.55939/a4025pfdgv.

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There is increasing pressure on urban landscapes surrounding Islamic pilgrimage sites to accommodate growing numbers of pilgrims. Recent developments have responded to this issue with comprehensive clearance of historic urban landscapes, constructing grand open spaces and dislocating local residents. The traditional expansion of Islamic pilgrimage sites was characterised by a layering of interconnected structures with continuous functions that merged gradually over time into the surrounding landscape. The rift between the traditional urban growth and the recent expansion approach across the Muslim world is inconsistent with international developments that seek to incorporate sustainable development into urban heritage conservation. To achieve sustainability, developments should meet intergenerational equity and protect the interests of stakeholders including the community. Literature has established two operational characteristics for sustainable development that helps gauging the extent to which it is integrated into practice: Stakeholder participation and strategic planning. Participatory processes create shared visons among stakeholders and facilitate long-term directions. However, in non-Western contexts where decision-making power and financial control reside in the central state, participation is either considered a threat to the state or its potential benefit is unrecognised. This paper argues where conservation objectives are determined by experts in isolation from the community’s interests, the plans fail to be achieved. This will be demonstrated by undertaking a comparative analysis of conservation proposals prepared by international heritage experts for Islamic pilgrimage sites of Mecca, Medina, Kāzimayn and Shiraz. Visited by millions of pilgrims annually, the four sites have similar clearance and expansion patterns. This paper analyses the extent of community participation integrated into these proposals as one of the significant operational dimensions of sustainable development and a crucial link that enhances strategic planning. Finally, by reflecting on site specifics and social methods, this paper recommends participatory methods to enhance community engagement.
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4

Hermansen, Marcia. "THE CULTIVATION OF MEMORY IN THE GÜLEN COMMUNITY." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/aita7340.

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Анотація:
This paper explores the cultivation of ‘memory’ as reflected in the teachings of Fethullah Gülen and the practices of the community inspired by him. For example, it discusses how particular places, themes, and images are remembered within the movement, evoked and re- enacted so as to create community and inspire a sense of participation and allegiance. Although the history of the Gülen movement is relatively brief-some forty years or less, prac- tices of sharing memories inspires a collective sense of community and even sacrality. In this paper memory within the Gülen movement will be presented in terms of its reso- nance with broader themes in Turkish collective memory such as Anatolian/Turkish Islam, the Ottoman cultural ideal, etc. In addition, the relationship of particular remembered sym- bols and experiences in the history of the Gülen movement to its current practices will be elaborated, for example ‘the Light Houses’ and ‘camps’. All of this will be set against the background of the topography of a movement that has ex- panded its imagination and its practice from local to national and ultimately global contexts.
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5

Kucukcan, Talip. "SOCIAL AND SPIRITUAL CAPITAL OF THE GÜLEN MOVEMENT." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/ixza9999.

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This paper examines the Gülen movement from the perspective of social and spiritual capital theory. It argues that, in an increasingly globalised world, this movement has been distin- guished by its consistent ability to convert its social network and spiritual capital into crea- tive projects that contribute positively to the transformation of Islamic thought and practice in many different settings and socio-political contexts. In the past, traditional spiritual and religious movements remained largely indifferent to the new forms of transformative agency such as civil society organisations, the media, modern educational establishments, corpora- tions and global networking. Social capital theory is derived from the idea that social net- works have both importance and power as civil actors in modern democratic societies. The Gülen movement was able to adapt to the modern conditions and successfully turned its spiritual, intellectual and human resources into effective social capital. Three areas of that adaptive success are examined: education (establishment of institutions from primary school to university level, attracting students of diverse backgrounds); the media (a wide range of products in print and audio-visual communication, from a mass circulation daily to TV and radio channels); and civil society organisations (foundations and associations to promote democratic participation and dialogue among various sections of the society). The paper con- cludes that the Gülen movement has built up a huge social capital and turns it into a number of transformative agents informed by Islamic spirituality.
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"Participation of Teachers in the Development of Basic Islamic Schools under the Association of Muslim Ethics in Thonburi, Bangkok." In Higher Education and Innovation Group. Higher Education and Innovation Group in Education (HEAIG), 2017. http://dx.doi.org/10.15242/heaig.h0117518.

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7

Kharima Nadya, Nadya. "The influence of inclusive policy by the general election commission to the participation rate of voters with disabilities in the 2017 simultaneous regional head elections in Indonesia." In International Conference on Diversity and Disability Inclusion in Muslim Societies (ICDDIMS 2017). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/icddims-17.2018.12.

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8

Demir, Emre. "THE EMERGENCE OF A NEO-COMMUNITARIAN MOVEMENT IN THE TURKISH DIASPORA IN EUROPE: THE STRATEGIES OF SETTLEMENT AND COMPETITION OF GÜLEN MOVEMENT IN FRANCE AND GERMANY." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/bkir8810.

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Анотація:
This paper examines the organisational and discursive strategies of the Gülen movement in France and Germany and its differentiation in Turkish Islam in Europe, with the primary focus on the movement’s educational activities. The paper describes the characteristics of organisational activity among Turkish Muslims in Europe. Then it analyses two mainstream religious-communitarian movements and the contrasting settlement strategies of the “neo- communitarian” Gülen movement. Despite the large Turkish population in western Europe, the movement has been active there for only about ten years – relatively late compared to other Islamic organisations. Mainly, the associational organisation of Turkish Islam in Europe is based on two axes: the construction/ sponsoring of mosques and Qur’anic schools. By contrast, the Gülen movement’s members in Europe, insisting on ‘the great importance of secular education’, do not found or sponsor mosques and Qur’anic schools. Their principal focus is to address the problems of the immi- grant youth population in Europe, with reintegration of Turkish students into the educational system of the host societies as a first goal. On the one hand, as a neo-communitarian religious grouping, they strive for a larger share of the ‘market’ (i.e. more members from among the Turkish diaspora) by offering a fresh religious discourse and new organisational strategies, much as they have done in Turkey. On the other hand, they seek to gain legitimacy in the public sphere in Germany and France by building an educational network in these countries, just as they have done in Central Asia and the Balkans region. Accordingly, a reinvigorated and reorganised community is taking shape in western Europe. This paper examines the organizational and discursive strategies1 of the Gülen movement in France and Germany and it is differentiation in Turkish Islam in Europe. We seek to analyse particularly the educational activities of this movement which appeared in the Islamic scene in Diaspora of Europe for the last 10 years. We focus on the case of Gülen movement because it represents a prime example amongst Islamic movements which seek to reconcile-or ac- commodate- with the secular system in Turkey. In spite of the exclusionary policy of Turkish secular state towards the religious movements, this faith-based social movement achieved to accommodate to the new socio-political conditions of Turkey. Today, for many searchers, Gülen movement brings Islam back to the public sphere by cross-fertilizing Islamic idioms with global discourses on human rights, democracy, and the market economy.2 Indeed, the activities of Gülen movement in the secular context of France and Germany represent an interesting sociological object. Firstly, we will describe the characteristics of organizational ability of Anatolian Islam in Europe. Then we will analyse the mainstream religious-com- munitarian movements (The National Perspective movement and Suleymanci community) and the settlement strategies of the “neo-communitarian”3 Gülen movement in the Turkish Muslim Diaspora. Based on semi-directive interviews with the directors of the learning centres in Germany and France and a 6 month participative observation of Gülen-inspired- activities in Strasbourg; we will try to answer the following questions: How the movement appropriates the “religious” manner and defines it in a secular context regarding to the host/ global society? How the message of Gülen is perceived among his followers and how does it have effect on acts of the Turkish Muslim community? How the movement realises the transmission of communitarian and `religious’ values and-especially-how they compete with other Islamic associations? In order to answer these questions, we will make an analysis which is based on two axes: Firstly, how the movement position within the Turkish-Islamic associational organisation? Secondly, we will try to describe the contact zones between the followers of Gülen and the global society.
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Звіти організацій з теми "Participation of Muslims"

1

López Bóo, Florencia, Mohammed Niaz Asadullah, and Uma Kambhampati. Social Divisions in School Participation and Attainment in India: 1983-2004. Inter-American Development Bank, August 2009. http://dx.doi.org/10.18235/0010920.

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This study documents the size and nature of boy-girl and Hindu-Muslim gaps in childrens school participation and attainments in India. Individual-level data from two successive rounds of the National Sample Survey suggest that considerable progress has been made in decreasing the Hindu-Muslim gap. Nonetheless, the gap remains sizable even after controlling for numerous socioeconomic and parental covariates, and the Muslim educational disadvantage in India today is greater than that experienced by girls and Scheduled Caste Hindu children. A gender gap still appears within as well as between communities, though it is smaller within Muslim communities. While differences in gender and other demographic and socio-economic covariates have recently become more important in explaining the Hindu-Muslim gap, those differences altogether explain only 25 percent to 45 percent of the observed schooling gap.
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2

Cesur, Resul, and Naci Mocan. Does Secular Education Impact Religiosity, Electoral Participation and the Propensity to Vote for Islamic Parties? Evidence from an Education Reform in a Muslim Country. Cambridge, MA: National Bureau of Economic Research, December 2013. http://dx.doi.org/10.3386/w19769.

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