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Journal articles on the topic 'Islam – Kenya'

Author: Grafiati

Published: 4 June 2021

Last updated: 14 February 2022

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1

Kapteijns, Lidwien, and Arye Oded. "Islam and Politics in Kenya." Canadian Journal of African Studies / Revue Canadienne des Études Africaines 35, no. 2 (2001): 418. http://dx.doi.org/10.2307/486143.

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2

Mirzeler, Mustafa Kemal, and Arye Oded. "Islam and Politics in Kenya." African Studies Review 46, no. 2 (September 2003): 187. http://dx.doi.org/10.2307/1514878.

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3

Gerhart, Gail M., and Arye Oded. "Islam and Politics in Kenya." Foreign Affairs 80, no. 5 (2001): 176. http://dx.doi.org/10.2307/20050313.

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4

Mazrui, Alamin, and Arye Oded. "Islam and Politics in Kenya." International Journal of African Historical Studies 34, no. 3 (2001): 676. http://dx.doi.org/10.2307/3097574.

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5

Anderson, David M., and Jacob McKnight. "Understanding al-Shabaab: clan, Islam and insurgency in Kenya." Journal of Eastern African Studies 9, no. 3 (July 3, 2015): 536–57. http://dx.doi.org/10.1080/17531055.2015.1082254.

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6

Deacon, Gregory, George Gona, Hassan Mwakimako, and Justin Willis. "Preaching politics: Islam and Christianity on the Kenya coast." Journal of Contemporary African Studies 35, no. 2 (February 8, 2017): 148–67. http://dx.doi.org/10.1080/02589001.2017.1287345.

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7

Beckerleg, Susan. "Medical Pluralism and Islam in Swahili Communities in Kenya." Medical Anthropology Quarterly 8, no. 3 (September 1994): 299–313. http://dx.doi.org/10.1525/maq.1994.8.3.02a00030.

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8

Sheikh, Adan Saman. "The role of Integrated Islamic Education in Enhancing Access to Formal Education in Kenya." IIUM Journal of Educational Studies 3, no. 1 (June 30, 2015): 40–50. http://dx.doi.org/10.31436/ijes.v3i1.63.

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Muslim children in Kenya attend several educational institutions including Qur’anic schools, Madrasa and secular public schools. Those who attend all the three tracks usually begin their lessons in Qur’anic schools at about 4.00 a.m. and move on to the secular public schools between 7.OO a.m. and 4.00 p.m. From the public secular schools, they again move on to Madrasa classes from 4.30 p.m. to about 6.00 p.m. Many of these children have ended up dropping out of either Madrasa or public secular schools due to the distances between these institutions and the curriculum overload involved. This state of affairs has meant that children are missing out either on Islamic education or on the free secular public education. In the last two decades, Kenya has witnessed a new type of institution that combines Islamic religious subjects and the public secular education curriculum. Though these schools are purely private initiatives requiring some form of fee payment, Muslims in Kenya have fully embraced them. This paper argues that the Islamic integrated schools can be an alternative avenue of education for Muslim children since they combine the best of both the Islamic and secular public systems. It traces Islamic education in the different historical epochs, beginning with the arrival of Islam on the shores of the East African coast to the present, with the establishment of the first integrated school in the mid 1990’s. The success of this type of schooling is attested to by the government’s adoption of integration in its 2012 Education Act, as one of the strategies for increasing access to education for Muslims and other minority groups. The paper draws upon field research carried out between April and July 2012 in Garissa County. The study utilized interviews, observation and document reviews to gather data on the popularity of this type of schooling and the challenges they face in combining two different curricula under one roof. Abstrak: Kanak-kanak Islam di Kenya menghadiri beberapa institusi pendidikan termasuk sekolah-sekolah Al-Quran, Madrasah dan sekolah-sekolah awam yang sekular. Mereka yang menghadiri kesemua institusi ini biasanya memulakan pelajaran mereka di sekolah Al-Quran pada kira-kira jam 4.00 pagi dan bergerak ke sekolah sekular awam jam 7.00 pagi hingga 4.00 petang. Dari sekolah sekular awam, mereka berpindah pula ke kelas Madrasah dari 4.30 petang hingga kira-kira 6.00 petang. Ramai di antara kanak-kanak ini akhirnya tercicir daripada Madrasah atau sekolah awam yang sekular disebabkan jauhnya jarak di antara institusi-institusi ini dan kurikulum yang terlalu sarat. Keadaan ini bermakna bahawa kanak-kanak akan kehilangan salah satu pendidikan Islam atau pendidikan awam sekular yang percuma. Dalam dua dekad yang lalu, Kenya telah menyaksikan sejenis institusi baru yang menggabungkan mata pelajaran agama Islam dan kurikulum pendidikan sekular awam. Walaupun sekolah ini adalah inisiatif peribadi yang memerlukan beberapa bentuk pembayaran yuran, umat Islam di Kenya telah menerimanya dengan sepenuh hati. Kertas ini berhujah bahawa sekolah-sekolah bersepadu Islam boleh menjadi satu saluran alternatif pendidikan untuk kanak-kanak Islam kerana mereka menggabungkan yang terbaik daripada kedua-dua sistem Islam dan sekular. Ia menjejaki perkembangan pendidikan Islam di era sejarah yang berbeza, bermula dengan ketibaan Islam di pinggir pantai sebelah Timur Afrika, dengan penubuhan sekolah bersepadu yang pertama di pertengahan tahun 1990an. Kejayaan sekolah jenis ini telah diakui oleh kerajaan yang menggunapakai integrasi dalam Akta Pendidikan 2012, sebagai salah satu strategi bagi meningkatkan akses kepada pendidikan di kalangan umat Islam dan kumpulan minoriti yang lain. Kajian yang berasaskan kajian di lapangan ini telah dijalankan antara April dan Julai 2012 di Garissa County. Kajian ini telah menggunakan temu bual, pemerhatian dan analisis dokumen untuk mengumpul data tentang populariti persekolahan jenis ini dan cabaran-cabaran yang dihadapi dalam menggabungkan dua kurikulum yang berbeza di bawah satu bumbung.

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9

Mwakimako, Hassan, and Justin Willis. "Islam and Democracy: Debating Electoral Involvement on the Kenya Coast." Islamic Africa 7, no. 1 (April 12, 2016): 19–43. http://dx.doi.org/10.1163/21540993-00701001.

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10

Oded, Arye. "Islam et politique en Afrique de l'Est (Kenya, Ouganda et Tanzanie)." Outre-Terre 11, no. 2 (2005): 189. http://dx.doi.org/10.3917/oute.011.0189.

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11

Aguilar, Mario I. "African conversion from a world religion: religious diversification by the Waso Boorana in Kenya." Africa 65, no. 4 (October 1995): 525–44. http://dx.doi.org/10.2307/1161131.

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AbstractThe Boorana of the Waso area of north-eastern Kenya settled there in the 1930s. Upon the settling of colonial administrative boundaries in 1934 they became isolated from the rest of the Boorana in northern Kenya and Ethiopia. Thereafter a process of ‘somalisation’ took place through which they replaced their Oromo ritual moments with Islamic practices. By the 1950s most of the Waso Boorana had converted to Islam, and since then have been considered Muslims by the rest of Kenya. Nevertheless recent research has shown that there has been a revival of traditional religious practices among them. The article divides the history of the Waso Boorana into two periods: (1) from their settlement in the Waso area to the events leading to Kenya's independence (1932–62) and (2) from Kenya's independence to the 1990s (1963–92). It is in this second period in their history that the Waso Boorana began a process of religious diversification. Traditional religious practices revived in their settlements and distrust emerged of Islam. The article argues that there has been a reconversion to traditional practices, based on a local principle, the Waso Boorana division of herds.

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12

Abubakar Isa, Sadiya, Md Salleh Yaapar, and Suzana Haji Muhammad. "Rethinking Orientalism of Muslims in Ayaan Hirsi Ali’s Infidel." Indonesian Journal of Islam and Muslim Societies 9, no. 2 (December 25, 2019): 241–65. http://dx.doi.org/10.18326/ijims.v9i2.241-265.

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Edward Said’s Orientalism questions the Western representation of the Eastern ‘other’, especially the Arab Muslims. A misrepresentation that has always treated the orient with inferiority; as barbaric and backward compared to the refined, reasoning and advanced Occident. This form of representation is what Ayaan Hirsi Ali embarked on in her bestselling memoir Infidel (2007). It chronicles her geographical journey from Somalia to Saudi Arabia, Ethiopia, Kenya and the Netherlands, and her flight from Islam to Atheism. A belief system she finds more appealing to reasoning than Islam which is (according to her) backward and barbaric. Her steadfast criticism of Islam is vividly reflected in her memoir, which ascribes the oppression and tribulations of women to Islam, irrespective of geographical or cultural influence. Such claims are tantamount to feminist Orientalism of Muslim women, whose claims of liberating Muslim women and rescuing them from the oppressive Islam cannot be overemphasized. This paper argues that the practices of misogyny are rooted in culture and not Islam. Thus, it investigates three main points which are central to the ‘Islam oppresses women’ debate: Female Genital Mutilation, Early and/or Forced Marriage and Women as sex objects. Edward Said’s Culture and Imperialism as a continuation of Orientalism, propose solutions to the identified problems in Orientalism, which is to unread the misrepresentations by identifying submerged details. Through a contrapuntal reading of Infidel (2007), this study counter-narrates the distortion of Islam by drawing upon authentic Islamic sources. Karya Edward Said Orientalisme mempertanyakan representasi Barat dari “yang lain” di Timur, terutama Muslim Arab. Sebuah penyajian yang keliru yang selalu memperlakukan “orient” dengan inferioritas, sebagai biadab dan terbelakang dibandingkan dengan “Occident”, penalaran dan kemajuan Barat. Bentuk representasi inilah yang memulai Ayaan Hirsi Ali dalam memoarnya yang terlaris, iInfidel (2007). Ini mencatat perjalanan geografisnya dari Somalia ke Arab Saudi, Ethiopia, Kenya, dan Belanda, dan pelariannya dari Islam ke Ateisme. Sebuah sistem kepercayaan yang ia temukan lebih menarik untuk dipertimbangkan daripada Islam yang (menurutnya) terbelakang dan biadab. Kritiknya yang teguh terhadap Islam tercermin dengan jelas dalam memoarnya, yang mengaitkan penindasan dan kesengsaraan wanita dengan Islam, terlepas dari pengaruh geografis atau budaya. Klaim semacam itu sama dengan Orientalisme feminis perempuan Muslim, yang klaimnya membebaskan perempuan Muslim dan menyelamatkan mereka dari Islam yang menindas tidak bisa terlalu ditekankan. Makalah ini berpendapat bahwa praktik misogini berakar pada budaya dan bukan Islam. Oleh karena itu, laporan ini menyelidiki tiga poin utama yang menjadi pusat perdebatan “Islam menindas wanita”: Mutilasi Alat Kelamin Wanita, Pernikahan Dini dan/atau Paksa dan Wanita sebagai objek seks. Karya Edward Said Culture and Imperialism sebagai kelanjutan dari Orientalisme, mengusulkan solusi untuk masalahmasalah yang diidentifikasi dalam Orientalisme, yakni untuk membaca kesalahan representasi dengan mengidentifikasi detail yang terendam. Melalui pembacaan kontrapuntal dari Infidel (2007), penelitian ini membaut kontra-narasi atas distorsi Islam dengan memanfaatkan sumbersumber Islam otentik.

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13

Vittori, Jodi, Kristin Bremer, and Pasquale Vittori. "Islam in Tanzania and Kenya: Ally or Threat in the War on Terror?" Studies in Conflict & Terrorism 32, no. 12 (November 30, 2009): 1075–99. http://dx.doi.org/10.1080/10576100903319805.

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14

Abubakar Isa, Sadiya, Md Salleh Yaapar, and Suzana Haji Muhammad. "Rethinking Orientalism of Muslims in Ayaan Hirsi Ali’s Infidel." Indonesian Journal of Islam and Muslim Societies 9, no. 2 (December 25, 2019): 241–66. http://dx.doi.org/10.18326/ijims.v9i2.241-266.

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Abstract:

Edward Said’s Orientalism questions the Western representation of the Eastern ‘other’, especially the Arab Muslims. A misrepresentation that has always treated the orient with inferiority; as barbaric and backward compared to the refined, reasoning and advanced Occident. This form of representation is what Ayaan Hirsi Ali embarked on in her bestselling memoir Infidel (2007). It chronicles her geographical journey from Somalia to Saudi Arabia, Ethiopia, Kenya and the Netherlands, and her flight from Islam to Atheism. A belief system she finds more appealing to reasoning than Islam which is (according to her) backward and barbaric. Her steadfast criticism of Islam is vividly reflected in her memoir, which ascribes the oppression and tribulations of women to Islam, irrespective of geographical or cultural influence. Such claims are tantamount to feminist Orientalism of Muslim women, whose claims of liberating Muslim women and rescuing them from the oppressive Islam cannot be overemphasized. This paper argues that the practices of misogyny are rooted in culture and not Islam. Thus, it investigates three main points which are central to the ‘Islam oppresses women’ debate: Female Genital Mutilation, Early and/or Forced Marriage and Women as sex objects. Edward Said’s Culture and Imperialism as a continuation of Orientalism, propose solutions to the identified problems in Orientalism, which is to unread the misrepresentations by identifying submerged details. Through a contrapuntal reading of Infidel (2007), this study counter-narrates the distortion of Islam by drawing upon authentic Islamic sources.

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15

Wangila, Mary Nyangweso. "Negotiating agency and human rights in Islam: A case of Muslim women in Kenya." Contemporary Islamic Studies, no. 2012 (April 2012): 1. http://dx.doi.org/10.5339/cis.2012.1.

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16

Phiri, Felix J. "The edge of Islam, power, personhood and ethno-religious boundaries on the Kenya coast." Culture and Religion 11, no. 4 (December 2010): 442–44. http://dx.doi.org/10.1080/14755610.2010.527694.

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17

Hawkins, Simon. "The Edge of Islam: Power, Personhood, and Ethno-religious Boundaries on the Kenya Coast." Journal of Religion in Africa 41, no. 2 (2011): 227–29. http://dx.doi.org/10.1163/157006611x569256.

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18

Suparman, Heru. "Pendidikan Multikultural dalam Perspektif al-Qur’an." Mumtaz: Jurnal Studi Al-Qur'an dan Keislaman 1, no. 2 (October 14, 2019): 87–108. http://dx.doi.org/10.36671/mumtaz.v1i2.12.

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Penemuan riset menyatakan bahwa tinjauan atau maksud dari al- Qur’an tentang pendidikan multikultural tidak bertentangan dengan pengajaran Islam dalam hal apapun, khususnya Al-Qur’an sebagai sumber dari hukum Islam. Perbedaan yang ada pada kenya- taannya menjadi aset para cendekiawan untuk dikaji, sebagaimana Al-Qur’an telah menjelaskannya. Melalui pendidikan multikultural, diharapkan pada setiap orang atau golongan untuk menerima dan mengapresiasi perbedaan diantara mereka, hidup dengan kata-kata yang harmonis agar terbentuk kedamaian dan bangsa yang makmur. Penemuan menarik lainnya pada riset ini yaitu ada lima peran pen- didikan multikultural dalam pandangan Al-Qur’an; belajar untuk hidup pada perbedaan, membangun tiga aspek saling (mempercay- ai dan memahami satu sama lain, berpikiran terbuka, apresiasi dan interdependensi), sebagaimana tidak ada resolusi konflik kekerasan dan perdamaian. Faktanya, beberapa karakteristik dibentuk dengan ayat- ayat Al-Qur’an dan tafsir sebagai referensi yang menunjukan konsep pendidikan multikultural sejajar dengan pegajaran Islam me- ngatur struktur umat manusia yang hidup di bumi khususnya dalam konteks pendidikan.

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19

Khan, Mohammad Abu Tayyub. "Qazi Nazrul Islam For Women’s Emancipation." Pakistan Journal of Gender Studies 3, no. 1 (March 8, 2010): 45–51. http://dx.doi.org/10.46568/pjgs.v3i1.369.

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Poet Qazi Nazrul Islam, as a poet always commanded a highly privileged position amongst the youth of Bengal in pre-partition India. The emergence of the women’s movement throughout the world, the work of the United Nations on women’s issues has an emancipation of over half of humankind from the oppression in which they have lived for centuries for over two millenniums. Although the United Nations has not succeeded in its goals, the very prospect of effecting such emancipation carries with it the promise of bringing the greatest revolution in human history. The end of World War II, witnessed the global community, recognizing the importance of women’s right. Those attempts of recognition, due in part to the pressures that women had begun to put on their own governments, helped to force issues on women’s concerns for the global agenda. By 1995, four world conferences of the United Nations, on women and their right of equality with men (the 1975 conference in Mexico City. Mexico; the 1980 conference in Copenhagen, Denmark, the 1985 conference in Nairobi, Kenya; and the conference in Beijing, China and in 1979 international convention, the Convention on the Elimination of all forms of Discrimination Against Women). Qazi Nazrul Islam, long before the United Nations was created, talked about the issues that sought promoted equality for women. These issues, unlike those of the United Nations and some in the women’s movement, sought equality for women in the broader context of a total cultural change in the new world. So, one finds him advocating (on behalf of women) the political, economic, and social rights, which are generally associated with human rights regime, we must look beyond such a finding to the cultural focus of his poetic outpourings.

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20

Busarla, Satya Vara Prasad. "Bone marrow aspiration in resource poor environment: our experience in Kenya." Journal of Clinical Pathology 68, no. 6 (March 30, 2015): 488–90. http://dx.doi.org/10.1136/jclinpath-2014-202856.

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Bone marrow aspiration examination is performed mainly to evaluate haematological disorders. Several bone marrow aspiration needles are available that include the Salah, Klima, Jamshidi and Islam. However, cost is an issue in our local environment as most of our patients are not medically insured. We describe our experience of bone marrow aspiration using an 18-gauge lumbar puncture needle at the posterior superior iliac spine. The technique is safe and cost effective and the site is easily accessible, even in obese patients. The crush preparations provide good morphology, therefore avoiding repeats. Additional training is not required for the procedural technique. We recommend this technique for use in resource challenged settings.

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21

Beidelman, T. O. "McIntosh, Janet: The Edge of Islam. Power, Personhood, and Ethnoreligious Boundaries on the Kenya Coast." Anthropos 106, no. 1 (2011): 286–87. http://dx.doi.org/10.5771/0257-9774-2011-1-286.

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22

Freeman, Dena. "Schlee, Günther, and Abdullahi A. Shongolo: Islam and Ethnicity in Northern Kenya and Southern Ethiopia." Anthropos 108, no. 1 (2013): 364. http://dx.doi.org/10.5771/0257-9774-2013-1-364.

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23

Braukämper, Ulrich. "Günther Schlee with Abdullahi A. Shongolo: Islam & Ethnicity in Northern Kenya & Southern Ethiopia." Aethiopica 16 (March 9, 2014): 295–98. http://dx.doi.org/10.15460/aethiopica.16.1.728.

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24

Moyd, Michelle. "The Edge of Islam: Power, Personhood, and Ethno-Religious Boundaries on the Kenya Coast, Janet McIntosh." Africa Today 57, no. 2 (December 2010): 114–16. http://dx.doi.org/10.2979/africatoday.2010.57.2.114.

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25

JANSON, MARLOES. "The Edge of Islam: Power, Personhood, and Ethnoreligious Boundaries on the Kenya Coast by Janet McIntosh." American Ethnologist 38, no. 2 (May 2011): 402–3. http://dx.doi.org/10.1111/j.1548-1425.2011.01312_21.x.

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26

Miller, Flagg. "The Edge of Islam: Power, Personhood, and Ethnoreligious Boundaries on the Kenya Coast by Janet McIntosh." American Anthropologist 112, no. 4 (November 29, 2010): 677–78. http://dx.doi.org/10.1111/j.1548-1433.2010.01294_17.x.

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27

Njoh, Ambe J., Erick O. Ananga, Julius Y. Anchang, Elizabeth MN Ayuk-Etang, and Fenda A. Akiwumi. "Africa’s Triple Heritage, Land Commodification and Women’s Access to Land: Lessons from Cameroon, Kenya and Sierra Leone." Journal of Asian and African Studies 52, no. 6 (January 10, 2016): 760–79. http://dx.doi.org/10.1177/0021909615612121.

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Women have less access to land than men in Africa. Previous analyses have typically identified African indigenous culture as the problem’s exclusive source. With Cameroon, Kenya and Sierra Leone as empirical referents, an alternative explanation is advanced. Here, the problem is characterized as a product of Africa’s triple heritage, comprising three main cultures, viz., African indigenous tradition, European/Christianity and Arabia/Islam. The following is noted as a major impediment to women’s access to, and control of, land: the supplanting of previously collective land tenure systems based on family or clan membership by ‘ability-to-pay’ as the principal determinant of access to land.

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28

SMITH, JAMES. "The edge of Islam: power, personhood, and ethno-religious boundaries on the Kenya coast - By Janet McIntosh." Journal of the Royal Anthropological Institute 17, no. 2 (May 3, 2011): 425–27. http://dx.doi.org/10.1111/j.1467-9655.2011.01698_26.x.

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29

Willis, J. "The Edge of Islam. Power, Personhood and Ethno-Religious Boundaries on the Kenya Coast * By JANET MCINTOSH." Journal of Islamic Studies 22, no. 2 (April 4, 2011): 279–81. http://dx.doi.org/10.1093/jis/etr009.

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30

Mbugua, Charles, Sammy Mang'eli, and Mary Ragui. "Mentoring: A Faith Based Relational Leadership Approach in Preventing and Countering Violent Extremism in Kenya." International Journal for Innovation Education and Research 7, no. 11 (November 30, 2019): 1208–24. http://dx.doi.org/10.31686/ijier.vol7.iss11.1990.

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The article examines the role that mentoring, a critical relational leadership process would have in preventing and countering violent extremism by first examining the contexts of radicalization into violent extremism and past violent extremist attacks. Youths and adolescents in Kenya have been radicalized into violent extremism with resultant acts of terror that have resulted in; mass fatalities, casualties, destruction of facilities, disruption of livelihoods and business, and creation of immense fear within the public. The first major attack that seemed to have opened this cycle of al Qaeda and al Shabaab-led Jihadist attacks was the August, 1998 twin-bombing of the USA embassies in Kenya and Tanzania. Since then, we have had the advent of; al Qaeda, its affiliate al Shabaab, and ISIS attacks rising within the African continent with heavy impacts of death trails, casualties, and destruction. This year, Kenya has suffered a number of attacks targeting both soft and hard targets. Among the soft targets was the attack targeting Dusit Hotel in the upmarket 14 Riverside Complex, which left 21 Kenyans and foreigners dead. By extension there have been a number of IED attacks targeting the security services of Kenya many fatalities and casualties. All these attacks have been executed by violent extremists among who are Kenyan youth who have been recruited and radicalized into violent extremism as an ideology that is leveraged on the Islam religion. This ideology of Jihadism is skewed but uses narratives that easily appeal to those targeted for radicalization. Consequently there is an urgent need to have in place relevant mentoring leadership practice to enhance worldviews and perspectives among youth and adolescents which are in tandem with what a sane world subscribes to. It then becomes imperative to have a faith-based mentoring approach that is devoid of extremism and which gives the pool of those targeted a leadership component. This deliver a countering and preventive relational leadership model enhancing resilience of individuals and communities, while countering narratives and propaganda inherent in the recruitment and radicalization to violent extremism. Following literature review and conceptualization of the variables, this article concludes that preventive and countering violent extremism measures are best deployed first amongst the youth, who form the largest and most vulnerable pool of those targeted for radicalization due to; their crave for an identity, promises of a utopian caliphate on earth and life upon death, poverty, joblessness, presence of ungoverned spaces such as the complex cyber space, and dysfunctional social systems including families.

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31

Moyd. "The Edge of Islam: Power, Personhood, and Ethno-Religious Boundaries on the Kenya Coast, Janet McIntosh." Africa Today 57, no. 2 (2010): 114. http://dx.doi.org/10.2979/africatoday.57.2.114.

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32

Galaty, John G. "Review of Günther Schlee with Abdullahi A. Shongolo, Islam and Ethnicity in Northern Kenya & Southern Ethiopia." Nomadic Peoples 19, no. 1 (January 1, 2015): 146–49. http://dx.doi.org/10.3197/np.2015.190109.

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33

Fuchaka, Waswa. "RESEARCHING RELIGION-TERRORISM NEXUS FOR SUSTAINABLE GLOBAL SECURITY MANAGEMENT: IS ISLAM BEING FALSELY ACCUSED?" Chemchemi International Journal of Humanities and Social Sciences 11, no. 1 (April 23, 2020): 35–47. http://dx.doi.org/10.33886/cijhs.v11i1.140.

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There is no doubt that terrorism is a peculiar and serious threat to global peace, security and by extension human well-being. Despite concerted military efforts by governments that have borne the brunt of its attacks, suppressing let alone elimination of terrorism has remained elusive. This limited success that has been achieved by seemingly targeting the terrorist per se implies that the root cause may not have been identified. While terror attacks have been done by people of various political and religious persuasions, the frequencies with which perpetrators appear to directly or indirectly invoke the great religion of Islam is worrying. Accordingly, it is this paper’s hypothesis that the root cause of terrorism particularly the kind meted in non-Muslims is inherent in the religious doctrine that the terrorists have embraced. Therefore, independent global research agenda needs to focus on this dimension in order to prove or dispel the above hypothesis. This paper makes reference to reported terror attacks where responsibility has been somehow claimed by people who profess the Islamic faith, whether rightly or otherwise in order to hopefully open debate on the possible role doctrine in directly or indirectly encouraging violence against people of other faiths – whether for religious or socio-political goals. Ultimately this dialogue should yield insights on how to effectively eliminate terrorism from its root causes and enhance peaceful coexistence in today’s multi-cultural dispensation across the world and in particular, Kenya.

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34

Munyao, Martin. "Migration, Interfaith Engagement, and Mission among Somali Refugees in Kenya: Assessing the Cape Town Commitment from a Global South Perspective One Decade On." Religions 12, no. 2 (February 18, 2021): 129. http://dx.doi.org/10.3390/rel12020129.

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In the last decade, since the Third Lausanne Congress on World Evangelization (2010) in Cape Town, South Africa, the world has significantly changed. The majority of the world’s Christians are located in the Global South. Globalization, conflict, and migration have catalyzed the emergence of multifaith communities. All these developments have in one way or another impacted missions in twenty-first-century sub-Saharan Africa. As both Christianity and Islam are spreading and expanding, new approaches to a peaceful and harmonious coexistence have been developed that seem to be hampering the mission of the Church as delineated in the Cape Town Commitment (2010). Hence a missiological assessment of the Cape Town Commitment is imperative for the new decade’s crosscutting developments and challenges. In this article, the author contends that the mission theology of the 2010 Lausanne Congress no longer addresses the contemporary complex reality of a multifaith context occasioned by refugee crises in Kenya. The article will also describe the Somali refugee situation in Nairobi, Kenya, occasioned by political instability and violence in Somalia. Finally, the article will propose a methodology for performing missions for interfaith engagement in Nairobi’s Eastleigh refugee centers in the post Cape Town Commitment era. The overall goal is to provide mainstream evangelical mission models that are biblically sound, culturally appropriate, and tolerant to the multifaith diversity in conflict areas.

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COGER, DALVAN M. "Islam and Politics in Kenya by ARYE ODED London and Boulder, CO: Lynne Rienner, 2000. Pp. 235. US$49·95." Journal of Modern African Studies 39, no. 4 (December 2001): 717–43. http://dx.doi.org/10.1017/s0022278x01293860.

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Ibrahim, Zakyi. "Ali A. Mazrui, IIIT, and the Muslim Experience in the United States of America." American Journal of Islam and Society 32, no. 1 (January 1, 2015): i—v. http://dx.doi.org/10.35632/ajis.v32i1.952.

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This editorial is dedicated to paying a tribute to Professor Ali A. Mazrui, whopassed away in Binghamton, New York, on October 13, 2014. From 2009(AJISS 26:1) until his passing, Professor Mazrui was the editor-in-chief forthis journal. In years to come, we may consider dedicating a special issue tohim and his general intellectual contributions. But for now, we present the followingtribute penned by his friend and colleague, Professor Sulayman S.Nyang (Howard University, Washington, DC), as published in IIIT “SpecialIssue: Farewell Professor Ali Mazrui” (October 2014).Professor Ali A. Mazrui, the celebrated scholar, author, and public intellectualfrom Kenya came, performed, and departed gracefully. Certainly, those whoknew him well gladly fared him well, knowing beyond reasonable doubt thathe had the nerve and the verve to represent both Islam and Africa faithfullyand effectively. It is against this background that one can examine a profile ofthe man and his legacies within many domains in America, the Islamic world,and in the larger world ...

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Ambani, John Osogo. "Africa and the Decolonisation of State-Religion Policies." Brill Research Perspectives in Comparative Discrimination Law 4, no. 2 (March 1, 2021): 1–76. http://dx.doi.org/10.1163/24522031-12340009.

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Abstract This volume in the Brill Research Perspectives in Comparative Discrimination Law addresses religion, the State and discrimination. The long history of state-religion interaction has yielded four main interface models: the religious state; the state with an established religion; the antireligious state; and the secular state. African states have drawn from these four models when struggling to manage state-religion relations. This volume argues that the African countries studied here, Kenya, Nigeria and Uganda, apply the concept of state-secularism without having their triple heritage, which encompasses African religion, Islam and Christianity, in contemplation. This volume proposes that the best way to realise the full flowering of the triple heritage is to erect the three pillars of Charles Taylor’s definition of state-secularism, which in this case should entail i) the freedom to have and to manifest religious beliefs, ii) equal treatment of religion, and iii) and efforts toward an all-inclusive state identity.

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Tanui, Philemon Kipruto, and Josephine K. Mutuku Sesi. "Evangelizing to the Somali Muslims of Eastleigh: Interrogation of A.I.C. Christians Preparedness in Nairobi Central Region, Kenya." IRA International Journal of Education and Multidisciplinary Studies 14, no. 3 (March 26, 2019): 37. http://dx.doi.org/10.21013/jems.v14.n3.p1.

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<span lang="EN-GB">Evangelistic work among the Muslims has never been easy. The Gospel of the Lord has been hindered from reaching the Muslim devout by a number of factors found by expected Christian Ministers along with their mission. As a result, missionary work has realised little impact among Muslims. Specifically, less has been achieved by the Christians among the Eastleigh Muslim community. This is attributed to lack of preparedness among the Christians. This paper, therefore, endeavoured to interrogate the extent to which African Inland Church Christians in Nairobi Central Region are prepared to evangelize to Muslims in Eastleigh, Nairobi with an aim to recommend best practices in winning Muslim souls to Christ. A sample of 12 informants was drawn and interviewed. Ethnographic interviews elicited important data that was used to generate themes and sub-themes for analysis after which conclusions were made. It was found that many Christians know very little about other religions particularly Islam. Thus, it was not easy to convince the Muslims as their attempts would lead to heated and endless debates. The authors recommend that the church should create mission awareness by encouraging frequent interactions between her members and the Somali Muslim Community in Eastleigh.</span>

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Dingley, Zebulon. "Morality at the Margins: Youth, Language, and Islam in Coastal Kenya. Sarah Hillewaert. New York: Fordham University Press, 2019, 320 pp. $35.00, paper. ISBN 9780823286508." Journal of Anthropological Research 77, no. 1 (March 1, 2021): 119–21. http://dx.doi.org/10.1086/712251.

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Thompson, Katrina Daly. "Hillewaert, Sarah: Morality at the Margins. Youth, Language, and Islam in Coastal Kenya. New York: Fordham University Press, 2020. 302 pp. ISBN 978-0-8232-8650-8. Price: € 32,69." Anthropos 116, no. 1 (2021): 234–35. http://dx.doi.org/10.5771/0257-9774-2021-1-234.

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Fulford, Adrian. "Who Arrests those Accused by the ICC?" AJIL Unbound 112 (2018): 168–71. http://dx.doi.org/10.1017/aju.2018.54.

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In a world in which war crimes, crimes against humanity, and genocide are not uncommon, the institution that was set up to have jurisdiction over them is in danger of being unable to discharge its mandate. Put starkly, the International Criminal Court (ICC) suffers too frequently from an inability to arrest or otherwise detain alleged perpetrators, whether the prosecutor is acting proprio motu or is following a reference to the court by a state party or the Security Council. The situation of Saif al-Islam Gaddafi is a case in point: notwithstanding the Security Council's referral of Libya to the ICC, at least as a member of the public it is difficult to detect any substantial international pressure that has been applied to have Gaddafi transferred to the Court; instead, he has been mooted as a candidate in future presidential elections. In total, the Court has issued thirty-two arrest warrants and nine summonses to appear, yet has held only nine individuals in custody, with fifteen still at large. The fugitives include citizens of the Democratic Republic of Congo, Uganda, Sudan, Kenya, Libya, and the Ivory Coast. Once the present trials before the court have concluded, there is only one case potentially waiting in the wings. A sole outstanding individual, Al-Hassan Ag Abdoul Aziz Ag Mohamed Ag Mahmoud from Mali, has made an initial appearance, and later this year the pre-trial stage of his case should commence; otherwise, there are simply the three trials in progress. However, I urge careful reflection before the Court is blamed for periods in which its docket of cases is lean.

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LEWIS, I. M. "JANET MCINTOSH, The Edge of Islam: power, personhood, and ethno-religious boundaries on the Kenya coast. Durham NC and London: Duke University Press (pb $23.95 – 978 0 82234 509 1). 2009, 328 pp." Africa 81, no. 3 (July 22, 2011): 499–501. http://dx.doi.org/10.1017/s0001972011000301.

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Wortmann, Kimberly T. "Sarah Hillewaert. Morality at the Margins: Youth, Language, and Islam in Coastal Kenya. New York: Fordham University Press, 2020. 302 pp. Appendix: Note on Language. Notes. Bibliography. Index. $34.99. Paper. ISBN: 978-0823286508." African Studies Review 63, no. 2 (March 30, 2020): E13—E15. http://dx.doi.org/10.1017/asr.2020.19.

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Emeritus, Cynthia Brantley. "Janet McIntosh, The Edge of Islam: Power, Personhood and Ethno-Religious Boundaries on the Kenya Coast. Durham, N.C., and London: Duke University Press, 2009. xiv + 326 pp. Note on Language. Notes. Bibliography. Index. $84.95. Cloth. $23.95. Paper." African Studies Review 53, no. 2 (September 2010): 180–81. http://dx.doi.org/10.1353/arw.2010.0028.

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Kueny, Kathryn. "Infidel." American Journal of Islam and Society 25, no. 1 (January 1, 2008): 139–41. http://dx.doi.org/10.35632/ajis.v25i1.1504.

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In Infidel, Ayaan Hirsi Ali’s goal is to provide “a subjective record (p. xii)”of her extraordinary life, a life that straddles six countries – Somalia, SaudiArabia, Ethiopia, Kenya, Holland, and the United States – in merely threedecades. The book’s title, however, suggests that this personal narrativeprobes well beyond the travels and escapades of a young African girl intimes of deep economic strife and political instability. Rather, Infidel mapsout a spiritual journey in reverse, what might be described as an anti-Islamicemigration “from the world of faith to the world of reason – from the worldof excision and forced marriage to the world of sexual emancipation” (pp.347-48).The work is divided into two parts. The first, “My Childhood,” tracksHirsiAli’s early years on the move with hermother, sister, and brother as herfather, beloved but perpetually absent, waged coup after coup againstMuhammad Siad Barre with the Somali Salvation Democratic Front(SSDF). Often he was deported or jailed.As a result, family life for HirsiAliwas far fromideal.After narrating her own birth, six weeks early, shemuses,“[p]erhaps my parents were happy” (p. 17). Tales of economic destitution,political corruption, and a mother who possessed all the symptoms of asevere depressive or schizophrenic suggest the young girl suffered greatphysical and emotional violence throughout her early years.Clearly, at a young age, her coping strategy was to lash out against herelders through ridicule and rebellion, despite the inevitable consequences.As a child, HirsiAli often spat at her grandmother.When hermother orderedher to make ink for the ma`alim who taught her the Qur’an, HirsiAli lockedherself in the bathroom and refused to come out for hours.Another time, shewas too tired to wash up the dishes after dinner, so she hid them all, crusted,in the refrigerator for a day. As a teenager, she devoured sensual romancenovels and trashy thrillers that aroused in her sexual feelings, even thoughshe “knew that doing so was resisting Islam in the most basic way” (p. 94).She also stole visits and kisses with a number of boyfriends, knowing fullwell her family’s disapproval.These seemingly petty alternatives to direct conflict with authority figuresand institutions were, perhaps, the only avenues available to the youngHirsi Ali to assert any control over hostile forces that denied her power overher own existence. These episodes reveal a world that, for Hirsi Ali, is ...

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Ray, Daren E. "Celebrating Swahili New Year: A Performative Critique of Textual Islam in Coastal Kenya1." Muslim World 105, no. 4 (September 23, 2015): 582–607. http://dx.doi.org/10.1111/muwo.12112.

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Djatmiko, Harry. "Re-formulation zakat system as tax reduction in Indonesia." Indonesian Journal of Islam and Muslim Societies 9, no. 1 (May 24, 2019): 135. http://dx.doi.org/10.18326/ijims.v9i1.135-162.

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Zakat is one of the Islamic financial instruments which is obligatory for every Muslim whose earnings reach the prescribed amount (nishab). On the other hand taxes must still be paid as an obligation of every citizen. Under the law, it is stated that zakat can be a deduction from taxable income. The aim of this research is to offer a more advanced concept, namely zakat can be a deduction from income tax. The technique used in this research is content analysis on the literatures discussing about zakat and tax in Islam. The results of this study suggest that zakat as a deduction from income tax has a greater impact than zakat as merely a deduction from taxable income. Zakat as a deduction from income tax will increase the impact of zakat in a larger economy. Zakat merupakan salah satu instrument keuangan Islam yang wajib ditunaikan oleh setiap umat muslim yang pendapatannya telah memenuhi jumlah yang ditentukan (nisab). Sedangkan, di sisi lain pajak harus tetap dibayarkan sebagai suatu kewajiban dari setiap warga Negara. Berdasarkan undang-undang, disebutkan bahwa zakat dapat menjadi pengurang penghasilan kena pajak. Tujuan penelitian ini ialah untuk menawarkan suatu suatu konsep yang lebih maju yaitu zakat dapat sebagai pengurang pajak penghasilan. Teknik analisis yang digunakan ialah analisis isi terhadap literatur-literatur terkait zakat dan pajak dalam Islam. Hasil penelitian menunjukkan bahwa zakat sebagai pengurang pajak penghasilan memiliki dampak lebih besar daripada jika zakat hanya sebagai pengurang penghasilan kena pajak. Zakat sebagai pengurang pajak penghasilan akan meningkatkan dampak zakat di dalam perekonomian yang lebih besar

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Hardi, Eja Armaz. "Filantropi Islam: Zakat Saham di Pasar Modal Syariah Indonesia." Jurnal Bimas Islam 13, no. 1 (July 21, 2020): 51–72. http://dx.doi.org/10.37302/jbi.v13i1.106.

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Abstrak Perkembangan kajian filantropi Islam beberapa dekade terakhir telah memberikan kontribusi signifikan terhadap perluasan implemetasi objek zakat. Objek harta kena zakat menjadi fokus diskusi oleh beberapa sarjana, lembaga sosial keagamaan, dan pemerintah dalam mempercepat pertumbuhan zakat di Indonesia. Harta kekayaan perusahaan, zakat profesi, dan kepemilikan saham tidak luput menjadi objek harta kena zakat, hal ini didiskusikan dan diputuskan pada Muktamar ke-3 yang diselenggaran oleh Majelis Ulama Indonesia (MUI) pada tahun 2009 di Sumatera Barat, kemudian pada tahun 2017 gagasan tersebut direalisasikan dengan kesepakatan kerjasama antara Badan Amil Zakat Nasional (BAZNAS), Pasar Modal Syariah Indonesia Bursa Efek Indonesia (PMS-BEI) dalam program Sedekah dan Zakat Saham Nasabah (SAZADAH). Dalam realisasinya, program tersebut membebankan kewajiban zakat kepada akumulasi portofilio investor bukan pada kekayaan perusahaan. Disamping itu program tersebut melibatkan berbagai pihak yang menjadikan alur distribusi zakat menjadi kompleks. Oleh karena itu menarik untuk melihat hubungan relasi sosial di antara pelaku filantropis dalam program SAZADAH di PMS-BEI tersebut. Dengan menggunakan pendekatan teori relasi sosial, artikel ini berkesimpulan bahwa implentasi zakat saham di PMS-BEI merupakan relasi yang saling menguntung kedua belah pihak, walaupun pola relasi dalam program tersebut masuk dalam kategori mediated-engagement strategies dengan pola contributory dan brokering philanthropy. Abstract The development of Islamic philanthropic studies in the last few decades has contributed significantly to the expansion of zakat objects implementation. The object of property subject to zakat becomes the focus of discussion by several scholars, religious social institutions, and the government in accelerating the growth of zakat in Indonesia. Company property, professional zakat and share ownership are zakat property objects, this matter was discussed and decided at the 3rd Congress held by the Indonesian Ulama Council (MUI) in 2009 in West Sumatra, then in 2017 the idea realized by a cooperation agreement between the National Amil Zakat Agency (BAZNAS) and the Indonesian Sharia Capital Market Indonesian Stock Exchange (PMS-BEI) in the Customer's Stock Alms and Zakat program (SAZADAH). In its realization, the program imposes zakat obligations on the accumulation of investor portfolios rather than on the company's wealth. Besides that the program involved various parties who made the distribution channel of zakat complex. Therefore, it is interesting to see the relationship of social relations among philanthropic actors in the SAZADAH program on the PMS-BEI. Using a social relations theory approach, this article concludes that the implementation of zakat shares on the PMS-BEI is a mutually beneficial relationship for both parties, even though the pattern of relations in the program falls within the category of mediated-engagement strategies with contributory and philanthropic brokering pattern.

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El Firdausy, Syarifah Wardah. "Hakikat Tuhan: Kajian Pemikiran Islam dalam Falsafah Jawa." SHAHIH : Journal of Islamicate Multidisciplinary 2, no. 1 (June 21, 2017): 97. http://dx.doi.org/10.22515/shahih.v2i1.684.

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Islamic thought in the Javanese philosophy of the concept of God begins with the existence of three continuities between (1) the background of Islamization in Indonesia, through cultural approaches, (2) philosophical phrases in the Javanese philosophy as a part of the characteristic Javanese literary works that are educational (didactic) and sublime (piwulang), and (3) the similarity between the concept of tri hita wacana means harmonious relationship of man with God (habluminallah) in Islamic teachings related to the concept of insan kamil. This study uses qualitative methods based on literature study data and descriptive analysis as a whole (integral). The results obtained from this study is the similarity of thinking between the philosophical expressions of Java in the Javanese philosophy with Islamic thought in the verses of the Qur'an as part of the teachings of Islam in understanding the three concepts of the nature of God that is (1) the concept of tan kena kinaya gapa means that God cannot be imagined circumstances and forms, but the absolute power, (2) the concept of Gusti Allah orah sare means God is not sleeping and always awake in every period; Understanding of the concept raises an attitude of being cautious in acting, acting, and fully aware of God's supervision, and (3) the concept of sangkan paran which has an understanding that the beginning of the creation of man and the universe comes from God (sangkan) and the end of creation Man and the universe will return to God (paran).

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Wahyudi, Slamet, Muhammad Saddam, and Syahril Djaddang. "Faktor-Faktor Yang Mempengaruhi Persepsi Masyarakat Muslim Terhadap Zakat Sebagai Pengurang Pajak." Jurnal Ilmiah Akuntansi Kesatuan 9, no. 1 (April 30, 2021): 161–70. http://dx.doi.org/10.37641/jiakes.v9i1.499.

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Tujuan dari penelitian ini adalah untuk mengeksplorasi faktor-faktor yang mempengaruhi persepsi masyarakat Muslim terhadap pengurangan pajak melalui zakat di Indonesia. Penelitian ini dilakukan terhadap wajib pajak yang terdaftar pada KPP Pratama Kota Depok, dengan mengambil sample secara langsung di lapangan, dengan penggunaan kuesioner sebagai alat pendataan. Penelitian ini menemukan bahwa aspek halal-haram dari Syariah Islam tidak memiliki pengaruh pada persepsi masyarakat Muslim terhadap sistem pengurangan penghasilan kena pajak melalui zakat. Selain itu, religiusitas tidak memiliki dampak positif yang signifikan terhadap persepsi masyarakat Muslim terhadap sistem ini. penelitian ini menawarkan temuan unik yang dapat membantu dalam memanfaatkan praktik di negara-negara Muslim dan untuk memahami persepsi masyarakat mereka mengenai sistem pengurangan pajak. Kata kunci: Persepsi, masyarakat Muslim, halal-haram, penghasilan kena pajak, religiusitas, zakat

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