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Journal articles on the topic 'Islam in the United Kingdom'

Author: Grafiati

Published: 4 June 2021

Last updated: 8 February 2022

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1

Bagguley, Paul. "Islam and secular citizenship in the Netherlands, United Kingdom and France." Ethnic and Racial Studies 41, no. 8 (2017): 1486–88. http://dx.doi.org/10.1080/01419870.2017.1380216.

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2

Cahyadi, Iwan Fahri. "Analisis Prospek Bank Syariah Dan Lembaga Keuangan Islam Dalam Memasuki Pasar Negara Inggris." MALIA: Journal of Islamic Banking and Finance 2, no. 2 (2018): 223. http://dx.doi.org/10.21043/malia.v2i2.4944.

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<p><em>Globalization is a great business opportunity for the company Multi National Corporation (MNC) and Trans National Corporation (TNC) for expanding his business. Change the direction of economic policy, in particular the Shariah-based business that provides an opportunity for Islamic banking and Islamic financial institutions to expand his business in continental Europe, especially in the United Kingdom. </em></p><p><em>The purpose of the research was to find out, the strategy of Islamic banks and Islamic financial institutions to enter the market in th

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Nahrawi, Jalaluddin, and Nabilla Puti Syafira. "Represenasi Citra Positif Islam dalam film Kingdom of Heaven." Medina-Te : Jurnal Studi Islam 15, no. 1 (2019): 58–74. http://dx.doi.org/10.19109/medinate.v15i1.3249.

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After the bombing of the World Trade Center (WTC) building in 1993, Hollywood has intensively produced films which have laid the blame of terrorist acts in the United States on Muslims. These films give a bad image to Muslims,particularly after the 2001 WTC bombing by Al-Qaeda.It was reported that the leading print media increased their reportage of news about Islam by 560%. After the events of 9/11, the issue of Islamophobia again became a hot issue not only in America, but also in countries with a small Muslim populations. Uniquely, four years later, Hollywood released the movie Kingdom of H

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4

Shayan, Fatemeh. "Islam in the Nordic and Baltic Countries (Islamic Studies Series)." American Journal of Islam and Society 28, no. 2 (2011): 132–34. http://dx.doi.org/10.35632/ajis.v28i2.1260.

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Until recently, scholarly writing on Islam in the Nordic and Baltic regionshas proved to be a woefully scant enterprise. Most works that have emergedon the topic of Islam in Europe focus on the United Kingdom and France,leaving northern and eastern European regions largely underanalyzed. It isin this respect that Göran Larssonʼs edited volume is to be welcomed as animportant and long overdue contribution to the topic ...

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Ahmad, Muhammad Fakhrurrazi. "Round Table Discussion : Islam and Human Capital Development : United Kingdom, 2 June 2017." Islam and Civilisational Renewal 8, no. 3 (2017): 442–43. http://dx.doi.org/10.12816/0042935.

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6

Kucukcan, Talip. "Islam in Europe." American Journal of Islam and Society 10, no. 3 (1993): 431–34. http://dx.doi.org/10.35632/ajis.v10i3.2500.

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This conference was opened by Jergen Nielsen (Centre for the Studyof Islam and Muslim-Christian Relations, Selly Oak Colleges,Birmingham, United Kingdom), who discussed "Muslims in Europe intothe Next Millennium." After a brief account of earJy Muslim migration toEurope, viewed as a migrant population from a "rival civilizationH or a"victim" of colonialism, he argued that the second-generation Muslimshave become more aware of colonial experiences than the parentgeneration. He attributed this ot their parents' rural background, wherepeople tend to be more illiterate and lack intellectual resour

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Iskandar, Mohammad. "Islam Fobi dan Aksi-aksi Radikal." Paradigma, Jurnal Kajian Budaya 1, no. 1 (2016): 73. http://dx.doi.org/10.17510/paradigma.v1i1.6.

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<span lang="IN">During the Dutch colonial government, social protests under the leadership of some Islamic ulamas were suppressed ruthlessly. In 1710, during the time of the East India Company (VOC), some farmers from Jampang, Sukabumi led by two ulamas rebelled against the Company. Even after the Diponegoro war in Java in 1883, in 1885-1888 there were farmers fighting against the colonial government in Ciomas, Banten and the war was named a holy war, fi sabililah war, and so were in 1904 in Aceh and in 1919 in Cimareme, Garut. Since Islamophobia became a modern phenomenon, and it did no

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Scott-Baumann, Alison, and Shenaz Bunglawala. "Creating Interstitial Spaces: Muslim Network Organizations in the United Kingdom." Religions 11, no. 7 (2020): 325. http://dx.doi.org/10.3390/rel11070325.

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This contribution describes the origin and activities of three organizations in the United Kingdom: the British Association for Islamic Studies (BRAIS), the Muslims in Britain Research Network (MBRN) and Muslim Engagement and Development (MEND), discussing them against the backdrop of a dominant government-led securitization agenda. Having each held leading positions in one of these initiatives, the authors analyze the attempts of these organizations to endorse bonds and bridges between stakeholders at universities, community-based organizations and media, in order to combat distorted views on

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Matahati Muhammadin, Fajri. "Book Review: Islamic International Law: Historical Foundations and Al-Shaybani’s Siyar." AL IMARAH : JURNAL PEMERINTAHAN DAN POLITIK ISLAM 5, no. 2 (2020): 271. http://dx.doi.org/10.29300/imr.v5i2.3494.

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Buku yang merupakan pengembangan dari Thesis Doktoral di Universitas Aberdeen (United Kingdom) ini menyoroti karya seorang ulama fiqih besar bermazhab Hanafi yaitu Muhammad bin Hasan al-Shaybani yaitu Kitab Siyar al-Kabir. Dalam khazanah fiqih Islam, karya Imam al-Shaybani adalah karya yang sangat monumental dalam fiqih siyar yang mengatur tentang hukum interaksi negara Islam dengan bangsa lain. Fiqih siyar ini sering juga disebut hukum internasional Islam (Islamic international law).Kitab Siyar al-Kabir adalah karya yang sangat penting dalam khazanah Islam karena kemudian diadopsi oleh kekuat

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10

Khaliq, Urfan. "The Accommodation and Regulation of Islam and Muslim Practices in English Law." Ecclesiastical Law Journal 6, no. 31 (2002): 332–51. http://dx.doi.org/10.1017/s0956618x00004725.

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Although it is indisputable that Muslims have been in Britain for centuries now, it is the events of the recent past that has increasingly focussed attention on the presence of what is now one of Britain's largest minorities. Like numerous other religious minorities in the United Kingdom, Muslims have established themselves and largely conduct their religious and cultural practices within the confines of English law. The aim of this article is to investigate how English law deals with Islam and the regulation, recognition and accommodation, if any, of certain Muslim practices, such as religiou

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Abbas, Tahir. "Teaching the Study of Muslim Minorities in Higher Education in the United Kingdom." American Journal of Islam and Society 24, no. 3 (2007): 143–49. http://dx.doi.org/10.35632/ajis.v24i3.1538.

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In this paper, I reflect on my experiences of teaching sociology of Islam atan elite British university: the University of Birmingham. As a trained economistwith postgraduate degrees in social science and sociology and as a formerWhitehall civil servant, my foray into the world of Islamic studies hasonly been recent. Indeed, it was the events relating to British Muslimminorities between 1999 and 2001 (namely, the arrests, trial, and sentencingin relation to the mostly Birmingham-born “Seven in Yemen” in 1999; the9/11 attacks in New York and Washington, DC; and the urban disturbancesin northern

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12

Hill, Mark. "Islam in the European Union." Ecclesiastical Law Journal 6, no. 30 (2002): 239–40. http://dx.doi.org/10.1017/s0956618x00004488.

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The European Consortium for Church and State Research was established in 1989 and has its headquarters at the Istitutio di Diritto Internazionale of the University of Milan. Professor David McClean. who since its inception has occupied the place reserved for the United Kingdom, set out the background to the formation of the Consortium in his paper, European perspectives on Ecclesiastical Law and Religious Education (1990) 2 Ecc LJ 23–27. Since then the Consortium has met annually and considered a broad range of subjects concerning relations between states and relirious denominations in Europe

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Jeremy, Anthony W. "Religious Offences." Ecclesiastical Law Journal 7, no. 33 (2003): 127–42. http://dx.doi.org/10.1017/s0956618x00005160.

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In the aftermath of the tragedies in the United States on 11 September 2001, the news media in the United Kingdom reported a great increase in crime and attacks on Muslims. A Director of the Central Mosque spoke publicly of the unprecedented backlash against the British Muslim community and whilst emphasising Islam to be a religion of peace and opposed to terrorism, urgently stressed the need for greater protection. The police chiefs were responsive. The government had to act.

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Chien, Siobhan. "Islamic beliefs on gamete donation: The impact on reproductive tourism in the Middle East and the United Kingdom." Clinical Ethics 15, no. 3 (2020): 148–55. http://dx.doi.org/10.1177/1477750920927175.

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Approximately 15% of couples are affected by infertility worldwide. Subsequently, the use of assisted reproductive technologies is becoming increasingly popular, including the use of donor eggs, sperm and embryos. Despite ongoing ethical debate surrounding gamete donation, this is now a widely accepted practice in Western countries. Assisted reproductive technology is becoming more commonly utilised within the Muslim population; however, gamete donation remains a relatively controversial and taboo topic within this religion. Interestingly, there are significant differences in beliefs between S

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Loukili, Sakina. "Islam and Secular Citizenships in the Netherlands, United Kingdom and France, written by Carolina Ivanescu." Journal of Muslims in Europe 8, no. 3 (2019): 381–85. http://dx.doi.org/10.1163/22117954-12341405.

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Scott, Jamie S. "Postcolonial Islam in My Son the Fanatic: From Deobandi Revivalism to the Secular Transposition of the Sufi Imaginary." Humanities 10, no. 1 (2020): 1. http://dx.doi.org/10.3390/h10010001.

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Set in the early 1990s, Hanif Kureishi’s short story “My Son the Fanatic” (1997) dramatizes tensions between Parvez, a lapsed Pakistani Muslim migrant to postcolonial England, and his son Ali, who rejects the western secularity of his father and reverts to a strict form of fundamentalist Islam. If these tensions remain unresolved in the story, Kureishi’s film adaptation elaborates them. In so doing, though, My Son the Fanatic (dir. Udayan Prasad 1997) presents a very different picture. Renamed Farid, the film’s eponymous youth breaks off engagement to the daughter of the local chief of police

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Jawad, Haifaa, and Ayse Elmali-Karakaya. "Interfaith Marriages in Islam from a Woman’s Perspective: Turkish Women’s Interfaith Marriage Practices in the United Kingdom." Journal of Muslim Minority Affairs 40, no. 1 (2020): 128–47. http://dx.doi.org/10.1080/13602004.2020.1737415.

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18

Rehman, Javaid. "Islam, "War on Terror" and the Future of Muslim Minorities in the United Kingdom: Dilemmas of Multiculturalism." Human Rights Quarterly 29, no. 4 (2007): 831–78. http://dx.doi.org/10.1353/hrq.2007.0047.

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Malik, Abdul-Rehman. "Islam in Higher Education." American Journal of Islam and Society 22, no. 2 (2005): 138–44. http://dx.doi.org/10.35632/ajis.v22i2.1721.

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Since 9/11, there has been a remarkable growth in the study of Islam inhigher education. Whereas a decade earlier many universities were eager toclose down or at best amalgamate their Islamic studies programs into largerdepartments, there is now an urgency on the part of academic administratorsto begin teaching about and encouraging research on Islam. Not onlyis there a demand from students, but there is also an understanding thatIslam, as a religion and a social force, will continue to have an impact onglobal and domestic realities for the foreseeable future. However, there hasbeen little dis

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Haron, Muhammed. "Islam and the University Curriculum." American Journal of Islam and Society 31, no. 3 (2014): 153–56. http://dx.doi.org/10.35632/ajis.v31i3.1067.

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This special academic event was organized by the Sociology of Religion(Socrel) Study Group of the British Sociological Association in London on December7, 2013. One of its main objectives was to discuss, in the light of negativepublicity and the increasing number of Muslim students pursuing certainprofessions, whether “Islam” as a module or a course has been adequatelywoven and integrated into the university teaching and learning contexts.The organizers, Socrel chair Abby Day (Department of Sociology, Goldsmiths,University of London) and Sarah-Jane Page (School of Languages andSocial Sciences,

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Jones, Alyson E. "Music Education and Muslims." American Journal of Islam and Society 25, no. 2 (2008): 135–38. http://dx.doi.org/10.35632/ajis.v25i2.1484.

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Diana Harris presents her research on teaching music to Muslim students inthe United Kingdom. She argues that music educators have to take intoaccount that music is a sensitive issue formanyMuslims. The fact that musiceducation is compulsory for British pupils until the age of fourteen presentsan ethical dilemma for those who, for religious reasons, do not feel comfortableparticipating in music classes.With this book, the author intends to help state schoolteachers understand the history and position of music in Islamandhelp teachers in state and independent Islamic schools provide music class

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Ariffin, Nur Izzati, and Faridah Hussain. "THE 2020 FRANCE ATTACKS: A FRAMING ANALYSIS OF U.K. AND U.S. NEWSPAPERS." International Journal of Modern Trends in Social Sciences 4, no. 15 (2021): 133–46. http://dx.doi.org/10.35631/ijmtss.4150012.

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The 2020 France attack regarding the controversial issue of the public portrayal of Prophet Muhammad’s caricature had created havoc all over the world. This research focuses on how the 2020 France attacks-related issues were portrayed in the media in the United Kingdom (U.K.) and the United States (U.S.). This analysis aims to determine the dominant issues covered, the news slant, and the newspapers' tone and framing regarding the 2020 France attacks-related issues. Using content analysis, the data from news articles and feature articles collected from two mainstream online daily newspapers, w

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Irvani, Ahmad. "INGGRIS SEBAGAI SENTRAL KEUANGAN ISLAM DI BARAT." ASY SYAR'IYYAH: JURNAL ILMU SYARI'AH DAN PERBANKAN ISLAM 1, no. 1 (2016): 120–43. http://dx.doi.org/10.32923/asy.v1i1.668.

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United Kingdom is a country that is predominantly by non-Muslim, but development of Islamic banking and finance is very good. This is evidenced by the operation of six full sharia bank and the sixteen banks that serve Islamic windows. Sukuk deals for investors is also growing as evidenced by the increasing demand on the London Stock Exchenge with a total of £51 billion. Likewise with takaful products, UK re/insurance markets that are transacting Islamic finance. As one of the largest insurance markets in the world, and the leading global centre for wholesale insurance and reinsurance, the UK h

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Hofmann, Murad Wilfried. "Muslims as Co-Citizens in the West-Rights, Duties, Limits and Prospects." American Journal of Islam and Society 14, no. 4 (1997): 87–95. http://dx.doi.org/10.35632/ajis.v14i4.2219.

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One major side-effect of the current process of economic and culturalglobalization seems to be that our world is becoming multireligious. Inparticular, this results from the accelerated spread of Islam. There arealready six million Muslims in the United States, virtually all of themAmerican citizens, with an impressive and growing infrastructure. InEurope, due to labor migration, foreign students, war refugees, and asylumseekers, the number of Muslims is around four million in France,perhaps three million in the United Kingdom, and 2.5 million inGermany. Altogether, including Bosnia-Hercegovin

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Akhverdiev, Erwin, and Alexander Ponomarev. "Religion as Factor in Formation of Law: Current trends." SHS Web of Conferences 50 (2018): 01024. http://dx.doi.org/10.1051/shsconf/20185001024.

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This article consists of the following parts: introduction, methodology, research results, analysis, and discussion. The article is devoted to religious law formation research from a historical and modern prospective. The authors consider the most prevalent religions in present-day society such as Hinduism, Christianity, Islam, and Buddhism and the way in which these religions influence legislation of India, Russia, Thailand, the United Kingdom and Muslim states. Furthermore, the author researches relationship between religion, law, and morality to reveal theoretical and practical links betwee

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Leppäkari, Maria. "Protestant pilgrimage to Jerusalem: preparations for the kingdom of God in apocalyptic rhetoric strategy." Scripta Instituti Donneriani Aboensis 18 (January 1, 2003): 131–38. http://dx.doi.org/10.30674/scripta.67287.

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The vast majority of sacred shrines and holy sites host pilgrims united by strong degrees of cultural homogeneity. But Jerusalem differs on this point- it draws pilgrims from a vast multitude of nations and cultural traditions since the city is considered holy by three major religious traditions: Judaism, Christianity and Islam. The representatives of these traditions go partly to different places at different times where they are engaged in different forms of worship. Often these visits are marked by clashes at the holy places. The notion of Jerusalem in religious belief is constructed by the

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Singer, Joel. "The Abraham Accords: Normalization Agreements Signed by Israel with the U.A.E., Bahrain, Sudan, and Morocco." International Legal Materials 60, no. 3 (2021): 448–63. http://dx.doi.org/10.1017/ilm.2021.18.

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On September 15, 2020, in a ceremony that took place on the South Lawn of the White House in Washington, DC, Israel's Prime Minister Benjamin Netanyahu, the Foreign Minister of the United Arab Emirates (UAE) Sheikh Abdullah bin Zayed bin Sultan Al Nahyan, and the Foreign Minister of the Kingdom of Bahrain (Bahrain) Abdullatif bin Rashid Al Zayani signed a trilateral document, called the “Abraham Accords Declaration,” a political declaration that called for the promotion of peace and cooperation in the Middle East. As referenced in the declaration, it was titled after the common patriarch Abrah

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Abdullah, Apnizan, Shahrul Mizan Ismail, and Halila Faiza Zainal Abidin. "The Role of Shariah Law in Islamic Financial Contracts in the UK and the US: A Comparative Analysis." ICR Journal 8, no. 2 (2017): 244–55. http://dx.doi.org/10.52282/icr.v8i2.198.

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The adoption of the doctrine of secularism in the United States of America (USA) and the United Kingdom (UK) is clear. Secularism separates human activities in the public sphere from religion. In Western countries, the development of Islamic finance, which stands on the principles of Shariah, could be impeded due to this doctrine. This is because, in Islam, religion is part and parcel of human life. Unlike the US, the UK has made certain efforts to accommodate Islamic finance needs by amending its regulatory structure. Adequate regulatory set ups for Islamic finance in both countries are very

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Nyhagen, Line. "Mosques as Gendered Spaces: The Complexity of Women’s Compliance with, And Resistance to, Dominant Gender Norms, And the Importance of Male Allies." Religions 10, no. 5 (2019): 321. http://dx.doi.org/10.3390/rel10050321.

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Women’s presence and role in contemporary mosques in Western Europe is debated within and outside Muslim communities, but research on this topic is scarce. Applying a feminist lens on religion and gender, this article situates the mosque as a socially constituted space that both enables and constrains Western European Muslim women’s religious formation, identity-making, participation, belonging, and activism. Informed by qualitative interviews with twenty Muslim women residing in Norway and the United Kingdom, the article argues that women’s reflexive engagement simultaneously expresses compli

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Stadlbauer, Susanne. "Salafist Third Spaces and Hybridic Purity on YouTube." Journal of Religion, Media and Digital Culture 10, no. 1 (2021): 13–29. http://dx.doi.org/10.1163/21659214-bja10034.

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Abstract This case study applies aspects of third space theory (Bhabha, 2004; Hoover & Echchaibi, 2014) to investigate the activism on the YouTube channel Salafimedia UK (smuk) and their claim to be the self-proscribed “truest” and “purest” Islamic sect. This chapter introduces the somewhat paradoxical concept of “hybridic purity” – an emerging ideology that seeks to encompass pre-modern Islamic practices of the salaf (“predecessors” or first generations of Muslims) as the purest form of Islam (see also Wagemakers, 2016); modern values of individuality and reliance on the “self”; the affor

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Zakariya, Hafiz. "A Brief Survey of the Anjuman-i Islam in Colonial Malaya (Suatu Tinjaun Ringkas Mengenai Anjuman-i Islam di Malaya)." Journal of Islam in Asia (E-ISSN 2289-8077) 16, no. 3 (2019): 319–43. http://dx.doi.org/10.31436/jia.v16i3.866.

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The Anjuman-i-Islam was established in 1921, following the visit of Khwaja Kamaluddin to Singapore and other states in the Peninsula. This study discusses the establishment of the Anjuman-i-Islam during the early twentieth century, as a response to the British growing influence in Malaya. The British administrators were cautious in their treatment of the Muslim matters, which were and still are regarded as very sensitive issues. At the same time, they were suspicious of any activity, which could potentially undermine their position in Malaya. After covering the history of the foundation of the

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Sommier, Mélodine. "Insights into the construction of cultural realities: Foreign newspaper discourses about the burkini ban in France." Ethnicities 19, no. 2 (2017): 251–70. http://dx.doi.org/10.1177/1468796817739328.

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The burkini ban introduced by several French coastal cities in August 2016 caused a great stir in France and abroad. Discussions were mostly articulated around the topics of secularism, religion, and national identity and values. This study examines foreign perspectives on the burkini ban in France to gain insights into the construction of cultural realities. Informed by Cultural Studies and Critical intercultural communication, this study approaches the construction of cultural realities by investigating the articulation of similarities and differences. A thematic analysis of newspaper articl

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Begum, Halima. "Geographies of Inclusion/Exclusion: British Muslim Women in the East End of London." Sociological Research Online 13, no. 5 (2008): 91–101. http://dx.doi.org/10.5153/sro.1811.

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This paper takes a look at the place-based multicultural construction of ‘Banglatown’ in the East End of London, and asks what meaning it offers for young Bangladeshi women growing up in Spitalfields. It begins by bringing together theoretical debates on identities, youth, gender and space, and goes on to ground the discussion on Bangladeshis and Islam in the East End. The conclusions suggest that there are new challenges to place-based constructions like ‘Banglatown’ that show such places to be masculine and subtly prohibitive for Bangladeshi women. The limits of multiculturalism are thrown w

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Jasch, Hans-Christian. "State-Dialogue with Muslim Communities in Italy and Germany - The Political Context and the Legal Frameworks for Dialogue with Islamic Faith Communities in Both Countries." German Law Journal 8, no. 4 (2007): 341–80. http://dx.doi.org/10.1017/s2071832200005642.

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Estimates of the number of Muslims in EU Member States vary widely, depending on the methodology and definitions used and the geographical limits imposed. Excluding Turkey and the Balkan-regions, researchers estimate that as many as 13 to 20 million Muslims live in the EU: That is about 3.5 - 4% of the total EU population. Muslims are the largest religious minority in Europe, and Islam is the continent's fastest growing religion. Substantial Muslim populations exist especially in Western European countries, including France, Germany, the United Kingdom, Spain, Italy, the Netherlands, Belgium a

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Pattison, Harriet. "Muslim Home Educators in the Time of Prevent." International Review of Qualitative Research 13, no. 1 (2020): 41–63. http://dx.doi.org/10.1177/1940844720908572.

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Following the implementation of the Prevent strategy in the United Kingdom and the public linking of Muslim home education with radicalization, this research explores the perspectives of Muslim home educators. Using the concept of moral panics, this paper synthesizes work on Muslim identity with that of folk devil reactions to stigmatization. Data are drawn from three case study families via questionnaires and interviews and analyzed thematically within a symbolic interactionist framework, using an adaptation of Griffiths “folk devil reaction model” as an interpretative guide. Following an exp

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Niang, Cheikh E. Abdoulaye. "Globalization and Missionary Ambition in West African Islam. The Fayda after Sheikh Ibrahim Niasse." Religions 12, no. 7 (2021): 515. http://dx.doi.org/10.3390/rel12070515.

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For more than 10 years, we have been observing the Fayda Tijaniyya and its ramifications around the world. Starting in 2006 we have been conducting observations in Nigeria, Niger, Senegal and Mauritania. Between 2015 and 2017, we closely followed some developments of the Fayda in the French capital and in other European cities. In parallel to these field investigations, we have been interested in the new religious arrangements that are gradually emerging in the United Kingdom. More recently, in 2020, we benefited from a stay in the USA which allowed us to widen our observation framework. From

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Manan, Nuraini A. "Kemajuan dan Kemunduran Peradaban Islam di Eropa (711M-1492M)." Jurnal Adabiya 21, no. 1 (2020): 54. http://dx.doi.org/10.22373/adabiya.v21i1.6454.

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Spain is more commonly known as Andalusia, the Andalusia comes from the word Vandalusia, which means the country of the Vandals, because the southern part of the Peninsula was once ruled by the Vandals before they were defeated by Western Gothia in the fifth century. This area was ruled by Islam after the rulers of The Umayyah seized the peninsula's land from the West Gothies during the time of the Caliph Al-Walid ibn Abdul Malik. Islam entered Spain (Cordoba) in 93 AH (711 AD) through the North African route under the leadership of Tariq bin Ziyad who led the Islamic army to conquer Andalusia

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Wilson, Rodney. "Financial Economics: Islamic Finance in Europe: Towards a Plural Financial System." Journal of Economic Literature 51, no. 4 (2013): 1198–99. http://dx.doi.org/10.1257/jel.51.4.1183.r7.

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Rodney Wilson of Emeritus Professor, Durham University reviews, “Islamic Finance in Europe: Towards a Plural Financial System” by Valentino Cattelan. The Econlit abstract of this book begins: “Fifteen papers investigate Islamic finance in Europe as part of a plural financial system in the current age of globalization, through a multi- and interdisciplinary approach to law and economics. Papers discuss law as a kite—managing legal pluralism in the context of Islamic finance; a glimpse through the veil of Maya—Islamic finance and its truths on property rights; Islamic moral economy as the founda

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Piela, Anna. "Muslim Diaspora in the West." American Journal of Islam and Society 30, no. 3 (2013): 111–13. http://dx.doi.org/10.35632/ajis.v30i3.1105.

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This excellent edited collection unpicks and disputes multifarious and intricate processes that underpin the homogenization, otherization, and vilification of immigrants from Muslim-majority countries, Muslim citizens, and individuals with a Muslim cultural background in the group of countries known as “the West.” It does so through presenting a selection of essays that offer an insight into the localized, day-to-day realities of people whose lives are currently defined by their link to Islam. The focus on gender, home, and belonging emphasizes the par

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Nyang, Sulayman S. "The First Annual Conference of the Association of Muslim Social Scientists (UK)." American Journal of Islam and Society 17, no. 1 (2000): 125–32. http://dx.doi.org/10.35632/ajis.v17i1.2084.

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The first annual conference of the Association of Muslim SocialScientists of the United Kingdom took place on October 30-31, 1999, at theLondon School of Economics and Political Science in London, England.The attendees came from various British and continental European universities.There were also a few participants from outside the European continent.This conference was a follow-up to the December 1996 seminar at theOxford Academy for Advanced Studies that led to the creation of theAMSS(UK) for the specific purpose of promoting Islamic perspectives invarious academic disciplines. According to

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41

Lutsenko, N. "MUSLIM BROTHERHOOD ACTIVITY IN EGYPT (20th – EARLY 21st CENTURIES)." Bulletin of Taras Shevchenko National University of Kyiv. History, no. 145 (2020): 52–56. http://dx.doi.org/10.17721/1728-2640.2020.145.9.

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The article examines the origins of political Islam in the Middle East and the terminological aspect of the problem. The stages of the formation of the Egyptian Islamic organization Muslim Brotherhood were clarified and its key ideological tenets were established. The political and socio-economic circumstances in which the organization was formed are outlined. Attention is drawn to the collapse of the Ottoman Empire, the military and economic presence in Egypt of the United Kingdom, which consolidated political Islamic parties. The process of transforming the Muslim Brotherhood from a "group o

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42

الحوامدة, إيصال صالح. "عروض مختصرة". الفكر الإسلامي المعاصر (إسلامية المعرفة سابقا) 24, № 94 (2018): 192–83. http://dx.doi.org/10.35632/citj.v24i94.2493.

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 سلسلة التفكير وأنماطه (1-5)، رعد زروقي ونبيل محمد وإستبرق لطيف وجميلة سهيل، بيروت: دار الكتب العلمية، 2018م، 1888 صفحة. تنمية مهارات التفكير، عدنان يوسف العتوم وآخرون، عمان: دار المسيرة، 2018م، 360 صفحة. التفكير من الألف إلى الياء، نايجل واربرتون، ترجمة: هالة عباس وأسامة عباس، بيروت: مركز نماء للبحوث والدراسات، 2018م، 200 صفحة. تدريس 21 مهارة تفكير للقرن 21 وفق نموذج MiCOSA، كارول روبنسون – زانارتو وباتريشيا دوير وجاكلين بورتمان، ترجمة: ديالا حميدي، عمان: دار الفكر ناشرون وموزعون، 2016م، 336 صفحة. أثر مقاصد القرآن في حل مشكلات الأمة، سعود بن خالد آل سعود، الرياض:

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Rahman, Mushtaqur. "Sixteenth Annual Conference of The Association of Muslim Social Scientists." American Journal of Islam and Society 4, no. 2 (1987): 329–31. http://dx.doi.org/10.35632/ajis.v4i2.2737.

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The Association of Muslim Social Scientists (AMSS) held its SixteenthAnnual Conference at the ISNA headquarters in Plainfield, Indiana, October9-11, 1987. Registration listed about 200 participants from the United States,Canada, the United Kingdom, Pakistan, Trinidad, and other countries. Theinaugural session on October 9 provided a hospitable setting for camaraderie.Eloquent and spirited speeches by Iqbal Unus, Conference Chairman; lbrahimSyed, AMSE Program Chairman; and Mushtaqur Rahman, AMSS ProgramChairman, set the stage for the conference and the sessions.Chaired by Salahuddin Malik, AMSS

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44

ALAM, AHM Zahirul. "EDITORIAL." IIUM Engineering Journal 22, no. 1 (2021): i. http://dx.doi.org/10.31436/iiumej.v22i1.1719.

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CHIEF EDITOR Ahmad Faris Ismail, IIUM, Malaysia TECHNICAL EDITOR Sany Izan Ihsan, IIUM, Malaysia EXECUTIVE EDITOR AHM Zahirul Alam, IIUM, Malaysia ASSOCIATE EDITOR Nor Farahidah Za’bah, IIUM, Malaysia LANGUAGE EDITOR Lynn Mason, Malaysia COPY EDITOR Hamzah Mohd. Salleh, IIUM, Malaysia EDITORIAL BOARD MEMBERS Abdullah Al-Mamun, IIUM, Malaysia Abdumalik Rakhimov, IIUM, Malaysia Ali Sophian, IIUM, Malaysia Erwin Sulaeman, IIUM, Malaysia Hanafy Omar, Saudi Arabia Hazleen Anuar, IIUM, Malaysia Konstantin Khanin, University of Toronto, Canada Ma'an Al-Khatib, IIUM, Malaysia Md Zahangir Alam, IIUM, M

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Shved, V. "TRANSFORMATION OF THE SAUDI MODEL OF HISTORICAL DEVELOPMENT IN THE CONTEXT OF MODERN CHALLENGES." Bulletin of Taras Shevchenko National University of Kyiv. History, no. 146 (2020): 72–74. http://dx.doi.org/10.17721/1728-2640.2020.146.13.

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The article deals with the main features of the Saudi model of historical development transformation. It analyzes a number of factors which forces the process of fundamental updating of the current model of development, which is led by the royal family of Saudi Arabia. The current model of development was based on the extraordinary profits from the oil trade and a fundamentalist Islam, generally known as Wahhabism, is mentioned. Among these factors we should take into account: the steep decrease in the world oil market during 2015–2016; partly replacement of Saudi Arabia by the United States o

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46

Ibragimov, Ibragim Eminovich, and Andrey Aleksandrovich Kudelin. "Models of Egypt’s self-identifi cation in the interwar period (1919-1939)." RUDN Journal of World History 10, no. 4 (2018): 355–70. http://dx.doi.org/10.22363/2312-8127-2018-10-4-355-370.

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In the article, the authors consider the models of self-identification typical for the public thought of Egypt of the interwar period. In the fi rst half of XX century Egypt entered an important period of its history. As one of the fi rst formally independent Arab States, Egypt continued to struggle for full sovereignty from the United Kingdom while seeking to establish itself as a regional leader. In this regard, the leading thinkers of Egypt tried to determine the place of their country in the world and fi nd the most acceptable ideology for it, which could also rally other Arab, Muslim, Asi

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Alam, AHM Zahirul. "Editorial." IIUM Engineering Journal 19, no. 2 (2018): i—iv. http://dx.doi.org/10.31436/iiumej.v19i2.1008.

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 (IIUMEJ)  IIUM ENGINEERING JOURNAL ISSN: 1511-788X E-ISSN: 2289-7860 Volume 19, Issue 2, December 2018 https://doi.org/10.31436/iiumej.v19i2   CHIEF EDITOR Ahmad Faris Ismail, IIUM, Malaysia TECHNICAL EDITOR Erry Yulian Triblas Adesta, IIUM, Malaysia EXECUTIVE EDITOR AHM Zahirul Alam, IIUM, Malaysia ASSOCIATE EDITOR Anis Nurashikin Nordin, IIUM, Malaysia LANGUAGE EDITOR Lynn Mason, Malaysia COPY EDITOR Hamzah Mohd. Salleh, IIUM, Malaysia  EDITORIAL BOARD MEMBERS Abdull

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48

&NA;. "United Kingdom." International Journal of Pharmaceutical Medicine 21, no. 1 (2007): 105–10. http://dx.doi.org/10.2165/00124363-200721010-00026.

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Fairclough, Adam. "United Kingdom." Academe 85, no. 4 (1999): 36. http://dx.doi.org/10.2307/40251401.

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LALLY, A. E., and J. A. MORRIS. "United Kingdom." Revue Scientifique et Technique de l'OIE 7, no. 1 (1988): 155–58. http://dx.doi.org/10.20506/rst.7.1.329.

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