Relevant bibliographies by topics / Islamic Religious Leader

Contents

  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers
  6. Reports

Academic literature on the topic 'Islamic Religious Leader'

Author: Grafiati
Published: 5 June 2025
Last updated: 1 August 2025

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Journal articles on the topic "Islamic Religious Leader"

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., Tukiman, Dinda Dwi Khairani Jayusman, and Asep Alfarizi. "Relationship between Knowledge and Attitude of Islamic Religious Leader in Preventing COVID-19 in Natal District, Mandailing Natal Regency." International Journal of Science and Healthcare Research 8, no. 4 (2023): 141–44. http://dx.doi.org/10.52403/ijshr.20230420.

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The purpose of this research is to analyze relationship between knowledge and attitude of islamic religious leader in preventing COVID-19 in Natal District, Mandailing Natal Regency. This type of research uses a quantitative descriptive survey method with a cross-sectional study approach. Population in this research is an islamic religious leader in Natal District, Mandailing Natal Regency. Sampling technique used in this study is to use a total sampling technique by taking the entire population consisting of 46 islamic religious leader. Methods of data collection using interview. Data analysi
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Shiozaki, Yuki, and Hiroko Kushimoto. "Reconfigurations of Islamic Authority in Malaysia." Asian Journal of Social Science 42, no. 5 (2014): 602–19. http://dx.doi.org/10.1163/15685314-04205007.

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The role and status of religious authority needs to be read into Malaysian political history over the past fifty years. During this period as the Malaysian state constructed its national identity and plotted its policy course, the role of Islam and religious leaders became an important point of debate. It is within this context that this article considers the independence and autonomy of Malaysian Muslim religious leaders. Traditional religious authority in Malaysia finds its underpinnings largely in the institutions of Islamic learning locally known as pondoks, which are a community of studen
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Arif, Muthahhir, Mansyur Ramli, Abdul Rahman Mus, and Andi Bunyamin. "THE IMPLEMENTATION OF AUTOCRATIC AND CHARISMATIC LEADERSHIP MODEL AT ISLAMIC HIGHER EDUCATION IN AN ISLAMIC BOARDING SCHOOL ENVIRONMENT (STUDY AT STAI DDI MANGKOSO)." Jurnal Diskursus Islam 9, no. 3 (2021): 402. http://dx.doi.org/10.24252/jdi.v9i3.24761.

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Leadership in the pesantren environment has an interesting dynamic. This environmental base is generally religious with leadership that is patronized by religious leaders such as kyai, then stereotypes are built in people's understanding that the kyai is the sole leader in a pesantren, or it is common for every pesantren to be cared for and led by a kyai who makes the position of this leader the single colour of leadership. in the pesantren environment. This research is interactive qualitative research with descriptive quantitative analysis. Data retrieval used questionnaires, historical data
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Ivanov, S. "Islamic renaissance accompanied by religious wars." Diplomatic Service, no. 4 (August 1, 2020): 80–89. http://dx.doi.org/10.33920/vne-01-2004-09.

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The article analyzes the growing confrontation between the two main currents of Islam: Sunnism and Shiism. The author draws attention to the danger of new religious wars, their destabilizing effect on the general situation in South-West Asia and the world as a whole. Particular attention is paid to considering the conflict between the leader of the Arab-Sunni world, Saudi Arabia and Shiite Iran.
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Zaen Musyrifin and Suwari Amalia. "Konseling Agamawan Masa Depan (Studi Layanan Konseling pada Santri dan Frater)." Bulletin of Counseling and Psychotherapy 4, no. 3 (2022): 497–506. http://dx.doi.org/10.51214/bocp.v4i3.216.

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Humans are religious creatures and certainly cannot be separated from religious problems. In this study, the author divides people into two categories, namely someone who is taking religious education as a candidate for a religious leader and someone who does not get an education to become a candidate for a religious leader. In general, people who are pursuing religious education as candidates for religious leaders should be free from religious problems. However, the students and brothers still have various religious, personal, social, study and career problems. This is an interesting thing to
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Qoniah, Siti, and Ashif Az Zafi. "ANALISIS KEPEMIMPINAN NON MUSLIM MENURUT FIQIH DAN HUKUM TATA NEGARA DI INDONESIA." AL IMARAH : JURNAL PEMERINTAHAN DAN POLITIK ISLAM 5, no. 2 (2020): 147. http://dx.doi.org/10.29300/imr.v5i2.3487.

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Abstract: The leader is the most important figure in a sphere of community life, both small and broad, the progress of a sphere of society depends on how the leader in bringing the country, whether it is more advanced, prosperous or vice versa. Therefore, it is the responsibility of all of us as a citizen to be selective in choosing a leader. Islam as a religion of revelation for Muslims and make it as a guide in carrying out their lives, including in political matters, namely becoming a leader. The leader has an important position in Islam. In the Islamic view of non-Muslim leaders, there are
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Hidayati, Suci, Siswanto Siswanto, Muhamad Walid, and Obaidul Hoque. "ASSESSING THE INFLUENCE OF DIGITAL EXPERTISE, SOCIAL ENVIRONMENT AND LEADER TRUST ON PAI TEACHER ACHIEVEMENTS AS A STRATEGIC ASSET OF SCHOOL EXCELLENCE." Edupedia : Jurnal Studi Pendidikan dan Pedagogi Islam 9, no. 2 (2025): 142–52. https://doi.org/10.35316/edupedia.v9i2.5991.

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Today's society still assumes that teachers are the ones who are able to bring about major changes to educate the nation's children. One of these tasks lies on the shoulders of Islamic Religious Education (PAI) teachers who are expected to be able to form students with character by emphasizing Islamic values in behaving in their environment. Educational institutions will be of quality if the Human Resources in them have superior and quality competencies. This study aims to assess the extent of the influence of digital expertise, social environment and leader trust on improving the achievement
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Faiz, Muh, Jumadi Jumadi, and Muh Rasyid Ridha. "Pondok Pesantren Al Urwatul Wutsqaa Kab Sidrap 1974-2018." Jurnal Pattingalloang 7, no. 1 (2020): 31. http://dx.doi.org/10.26858/pattingalloang.v7i1.12533.

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Penelitian Penelitian ini merupakan hasil penelitian yang bertujuan untuk mendeskripsikan sejarah dan perkembangan Pondok Pesantren Al Urwatul Wutsqaa di Kelurahan Benteng, Kecamatan Biranti, Kabupaten Sidrap. Metode yang digunakan adalah metode penelitian sejarah yang menjelaskan sesuatu berdasarkan perspektif sejarah. Hasil penelitian menunjukkan bahwa Pondok Pesantren Al Urwatul merupakan pondok pesantren tertua di Kabupaten Sidrap. Penelitian ini juga mengungkapkam faktor penyebab didirikannya Pondok Pesntren ini yaitu : Kurangnya sekolah berlatar belakang agama, masih kentalnya kepercayaa
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Bakri, Maskuri, and Rofiatul Hosna. "Kompetensi Kepala Sekolah Sebagai Leader Dalam Meningkatkan Pendidikan Mutu Pendidikan Agama Islam di Sekolah Dasar Al-Ma’arif 02 Singosari Malang." Tribakti: Jurnal Pemikiran Keislaman 31, no. 2 (2020): 324–39. http://dx.doi.org/10.33367/tribakti.v31i2.1257.

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This study aims to describe, personality, understanding of vision and mission, decision-making systems, and communication of school principals as leaders in improving the quality of Islamic education in schools. This study uses a qualitative approach to the type of case studies, the analysis uses Milles and Huberman's analysis techniques. The result is an increase in the quality of Islamic Religious Education (PAI) very closely related to the competency capabilities of the principal as a leader. At SDI Al-Ma'arif 02 proves that the school principal is currently able to improve the quality of P
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Edwards, David B. "Summoning Muslims: Print, Politics, and Religious Ideology in Afghanistan." Journal of Asian Studies 52, no. 3 (1993): 609–28. http://dx.doi.org/10.2307/2058856.

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Gulbuddin hekmatyar made the above statement in a speech to Afghan refugees in Peshawar, Pakistan, in the early 1980s. As the leader (amīr) of Hizb-i Islami Afghanistan (the Islamic Party of Afghanistan), one of the principal Islamic parties then fighting to overthrow the Marxist regime in Afghanistan, Hekmatyar was primarily concerned in this speech with condemning the leftist leadership in Kabul and its Soviet sponsors. However, the head of the most radical of the Afghan resistance parties also took time to inform his audience about the origins of his party as a student group at Kabul Univer
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Dissertations / Theses on the topic "Islamic Religious Leader"

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Brattlund, Åsa. "What Role of God and National Curriculum in School life? : A Comparative Study of Schools with a Muslim Profile in England and Sweden." Doctoral thesis, Stockholms universitet, Pedagogiska institutionen, 2009. http://urn.kb.se/resolve?urn=urn:nbn:se:su:diva-26342.

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The purpose of this study is to gain a better understanding of principles and ethics that dominate four schools with a Muslim profile, two in Sweden and two in England. The specific objectives of the study are:  to examine educational policies with regard to primary schools with a confessional orientation in Sweden and England; to compare two primary schools with a Muslim profile in Sweden with two such schools in England; and in these four schools to describe and examine the manner in which school heads, teachers and other staff deal with the encounters between the values found in the nationa
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Conti, Bartolomeo. "L'émergence de l'Islam dans l'espace public italien : les leaders muslumans entre intégration et intégrisme." Paris, EHESS, 2011. http://www.theses.fr/2011EHES0066.

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Jusqu'aux années 90, l'appartenance religieuse des musulmans est généralement restée confinée dans la sphère privée, en particulier comme conséquence de l'idée partagée par la quasi-totalité des migrants que leur présence en Italie n'était qu'une parenthèse en vue du retour dans le pays d'origine ou d'un voyage ultérieur vers le nord de l'Europe. C'est en particulier à la suite de la recomposition du foyer familial qu'il est apparu évident aux migrants, mais aussi bien aux Italiens, que désormais on n'était plus face à une présence temporaire, mais plutôt face à une présence destinée à durer e
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Williams, Ian G. "Imam Ali in Twelver-Shi'ite and Barelwi (Ahl i Sunnat wa jama'at) traditions of Islam : an investigation into perceptions of sainthood, martyrdom and prophethood within Shi'ite and Barelwi Islam, and the way in which these concepts are used and understood by religious leaders of these traditions resident in the UK." Thesis, University of Derby, 2000. http://hdl.handle.net/10545/218257.

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In Sunni estimation, `Ali ibn Abu Talib is one of the four Rashidun Khilafat 'Rightly Guided Caliphs' who succeeded the Prophet. In Shia understanding `Ali was duly designated as his immediate successor by Muhammad. The varying understandings of `Ali are examined in four roles: as Wali [friend of God], as Imam [Leader], as Shadid [Martyr for God], and as Bab [Gateway to Spiritual Knowledge]. In the thesis `Ali ibn Abu Talib is examined as the bearer of many attributes some descriptive with others of a more esoteric nature. A significant term ascribed to `Ali is wali [friend/saint] of God. This
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Meite, Youssouf. "Théorie générale du charisme et de la crise de succession en régime charismatique." Thesis, Lyon 3, 2012. http://www.theses.fr/2012LYO30076/document.

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L’objet de cette thèse porte sur le charisme et la crise de succession en régime charismatique. À l’aide d’éléments théoriques puisés chez Max Weber et ses successeurs, on tente de faire un bilan, une synthèse des recherches passées et celles en cours, et de proposer notre propre compréhension du pouvoir charismatique et la question de son utilité. En effet, bien que le concept de charisme soit largement utilisé et discuté par les théoriciens du pouvoir et du leadership, il demeure encore une énigme majeure des sciences sociales, politiques et juridiques. Ainsi, persuadé de sa pertinence comme
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Dada, Isaiah Ekundayo. "Interreligious Curriculum for Peace Education in Nigeria : A Praxeological Intervention for the Advanced Training of Religious Leaders." Thèse, 2016. http://hdl.handle.net/1866/18460.

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Depuis la fin de la guerre froide, on note que le rôle de la religion s’est grandement accru dans l'élaboration des visions du monde et dans la fragmentation globale, en partie en étant impliquée dans certains violents conflits. Cette situation se reflète en particulier dans la politique ethno-religieuse du Nigéria. La passation du pouvoir des militaires aux civils en 1999 a été accompagnée de violents conflits entre chrétiens et musulmans. Ces conflits constituent l'une des crises les plus graves auxquelles le Nigéria est aujourd’hui confronté. Au cours des dernières années, les émeutes inter
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Qadri, Syed Kamran. "An Exploratory Study of the Strengths of Islamic School Principals in California, Texas, New York, Florida, and Illinois." Doctoral diss., 2014. http://digital.library.ucf.edu/cdm/ref/collection/ETD/id/6154.

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As the focal point of the school, the principal's leadership is integral to its effective functioning. This study used a self-assessment to analyze the self-identified strengths of principals in Islamic schools within the five most populated states in the United States (which also have the largest number of mosques) and the commonalities in those strengths based on (a) the enrollment of the school; (b) year school was established; (c) the gender of the principal; (d) the principal's professional preparation, e.g., degree in education vs. other fields and years of experience; and (e) geographi
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Books on the topic "Islamic Religious Leader"

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Khomeini, Ruhollah. Imam's final discourse: The text of the political and religious testament of the leader of the Islamic Revolution and the founder of the Islamic Republic of Iran, Imam Khomeini. Ministry of Guidance and Islamic Culture, 1990.

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Shapera, Paul M. Iran's religious leaders. Rosen Pub., 2010.

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Secretariat, Colombo Plan, and United States. Bureau for International Narcotics and Law Enforcement Affairs., eds. The drug problem: Strengthening the role of Islamic religious leaders. Colombo Plan Secretariat, 2006.

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Alam, Mohammad Manzoor. 100 great Muslim leaders of the 20th century. Edited by Institute of Objective Studies (New Delhi, India). Institute of Objective Studies, 2005.

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Beate, Ego, and Eissler Friedmann 1964-, eds. Mose in Judentum, Christentum und Islam. Vandenhoeck & Ruprecht, 2010.

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Gasau, Nura Suraj. The role of political leaders in the development of society: Governor Ahmad Sani's modest contribution to the development of Zamfara State through religious re-awakening. An-Nur Printing Press, 2006.

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Ahmadou Bamba Al-Khadîm Mountakha Mbac. Cheikh Ahmadou al-Khadîm: Le serviteur du prophète Mouhammad et le leader spirituel. al-Bouraq, 2021.

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Runizar, Roesin H., Sam H. M. Ichwam, and Majelis Ulama Indonesia, eds. Islamic approach on HIV/AIDS: Report on the First HIV/AIDS ASEAN Regional Workshop of Islamic Religious Leaders, Jakarta, November 30-December 3, 1998. Indonesian Council of Ulama, 1999.

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Muhammad, Zakari. The selfless reformer: Sheikh Abubakar Mahmud Gumi : his life and times. Zakmohd Media Ventures, 2013.

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Türkiye Kültür Sanat ve Eğitim Vakfı., ed. Uluslararası Türk Dünyası İnanç Merkezleri Kongresi bildirileri: 23-27 Eylül 2002, Mersin. Tüksev Yayınları, 2004.

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Book chapters on the topic "Islamic Religious Leader"

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Madjid, Nurcholish. "The Necessity of Renewing Islamic Thought and Reinvigorating Religious Understanding." In Liberal Islam. Oxford University Press, 1998. http://dx.doi.org/10.1093/oso/9780195116212.003.0030.

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Abstract A native of Java, educated through college level at Islamic schools, Nurcholish Madjid (Indonesia, born 1939) rose to national prominence in the late I 960s as leader of the Islamic Students Association. In a speech of January 2, 1970, the first of two translated here, Madjid called for deep-seated changes in Islam to keep pace with changes in the world, even using the controversial term secularism.1 He had not intended for this speech to be circulated or published-indeed, he later called the talk’s bluntness “a tactical blunder”-but he did not disavow the ideas expressed in the speec
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Bhutto, Benazir. "Politics and the Muslim Woman." In Liberal Islam. Oxford University Press, 1998. http://dx.doi.org/10.1093/oso/9780195116212.003.0013.

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Abstract Benazir Bhutto (Pakistan, born 1953), twice prime minister of Pakistan ( 1988-1990 and 1993-1996), is known more for her political activities than for her religious scholarship. Following the overthrow and execution of her father, Prime Minister Zulfikar Ali Bhutto, Benazir Bhutto adopted the leadership of his Pakistani People’s Party and opposed the Islamic regime of General Zia-ul-Haq. She spent years in jail, under house arrest, and in exile. As a political leader in an Islamic country, Bhutto has naturally been sensitive to charges that Islam prohibits women from holding such posi
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Tausch, Arno. "Introduction: What This Study Is Not and What It Aspires to Be." In Political Islam and Religiously Motivated Political Extremism. Springer International Publishing, 2023. http://dx.doi.org/10.1007/978-3-031-24854-2_1.

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AbstractThis study, financed by the Austrian “Dokumentationsstelle Politischer Islam”, attempts an analysis of what can be said about the phenomenon of “political Islam” in the Arab world and what can be said about religiously motivated political extremism (hereafter abbreviated RMPE) in an international comparison from the perspective of international, empirically oriented social sciences. We use open, internationally accessible data from the Arab Barometer and the World Values Survey to analyse these two phenomena. In this chapter, we describe the general outline of our study. We emphasise t
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Evolvi, Giulia. "“Europe is Christian, or It Is Not Europe”: Post-Truth Politics and Religion in Matteo Salvini’s Tweets." In Europe in the Age of Post-Truth Politics. Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-031-13694-8_7.

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AbstractPost-truth narratives are often connected to the online spreading of far-right ideologies and hate speech. Disinformation has also been studied in relation to religion, as it tends to target religious people and involve narratives about Christianity and Islam. In this chapter, I explore the use of post-truth online narratives about religion by focusing on the case of Italian populist political leader Matteo Salvini, who is renowned for his anti-Islam positions, for his Catholic faith, and for his intense use of social media. Through an analysis of tweets sent by Salvini between Septemb
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Almazova, Leyla. "Muslim Leaders and the State in Contemporary Tatarstan." In Islam, Religions, and Pluralism in Europe. Springer Fachmedien Wiesbaden, 2016. http://dx.doi.org/10.1007/978-3-658-12962-0_22.

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Taleqani, Mahmud. "Taleqani’s Last Sermon." In Liberal Islam. Oxford University Press, 1998. http://dx.doi.org/10.1093/oso/9780195116212.003.0004.

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Abstract Ayatollah Mahmud Taleqani (Iran, 191 1-1979) established a reputation as a reformist within the Shi’i Muslim religious establishment in the early I 960s when he helped to lead (along with Mehdi Bazargan, whose work is also included in this volume) a religious movement aimed at revitalizing both Islamic theory and Iranian politics.’ Arrested and jailed repeatedly by the monarchy for his political opposition, Taleqani was released for the last time in the fall of 1978 and immediately became one of the most respected leaders of the Iranian Revolution. Upon the shah’s fall in early 1979,
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Hakim, Siti Nurina, and Milla Hanifa. "The role of leaders in cultivating Islamic values in companies." In Emerging Trends in Psychology, Law, Communication Studies, Culture, Religion, and Literature in the Global Digital Revolution. Routledge, 2020. http://dx.doi.org/10.1201/9780429322259-02.

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Christmann, Andreas. "Islamic Scholar and Religious Leader." In Islam and Modernity. I.B.Tauris, 1998. http://dx.doi.org/10.5040/9780755612048.ch-003.

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Abbas, Diwi, and Charlene Tan. "Transformational Islamic Leadership." In Global Perspectives on Teaching and Learning Paths in Islamic Education. IGI Global, 2020. http://dx.doi.org/10.4018/978-1-5225-8528-2.ch005.

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This chapter focuses on transformational Islamic leadership based on a case study of a madrasah in Singapore. The research findings underscore the significance of an Islamic leader in articulating and promoting a shared vision, demonstrating exemplary behavior, working towards group goals, rendering individual support, providing intellectual stimulation, and setting high expectations. A major implication is that Islamic leadership contributes to the existing literature on transformational leadership by highlighting the religious motivation, principles, and values for madrasah leaders.
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Esposito, John L., and John O. Voll. "Khurshld Ahmad: Muslim Activist-Economist." In Makers of Contemporary Lslam. Oxford University PressNew York, NY, 2001. http://dx.doi.org/10.1093/oso/9780195141276.003.0003.

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Abstract The Islamic resurgence has put Islam in the headlines and drawn a great deal of scholarly as well as media coverage. While one man, the Ayatollah Khomeini, has come to be equated with the resurgence of Islam in the popular mind and imagination, in fact the reassertion of Islam in Muslim life is a broad-based, complex, multifaceted phenomenon that has embraced Muslim societies from Sudan to Sumatra. Its leaders and organizations are as varied as its manifestations. Contemporary Islamic revivalism has included a greater emphasis on religious identity and values in private and public lif
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Conference papers on the topic "Islamic Religious Leader"

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Kayaoglu, Turan. "PREACHERS OF DIALOGUE: INTERNATIONAL RELATIONS AND INTERFAITH THEOLOGY." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/bjxv1018.

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While the appeal of ‘civilisational dialogue’ is on the rise, its sources, functions, and con- sequences arouse controversy within and between faith communities. Some religious lead- ers have attempted to clarify the religious foundations for such dialogue. Among them are Jonathan Sacks, the Chief Rabbi of the United Hebrew Congregations of Britain and the Commonwealth, Edward Idris, Cardinal Cassidy of the Catholic Church, and Fethullah Gülen. The paper compares the approach of these three religious leaders from the Abrahamic tra- dition as presented in their scholarly works – Sacks’ The Dign
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Vicini, Fabio. "GÜLEN’S RETHINKING OF ISLAMIC PATTERN AND ITS SOCIO-POLITICAL EFFECTS." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/gbfn9600.

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Over recent decades Islamic traditions have emerged in new forms in different parts of the Muslim world, interacting differently with secular and neo-liberal patterns of thought and action. In Turkey Fethullah Gülen’s community has been a powerful player in the national debate about the place of Islam in individual and collective life. Through emphasis on the im- portance of ‘secular education’ and a commitment to the defence of both democratic princi- ples and international human rights, Gülen has diffused a new and appealing version of how a ‘good Muslim’ should act in contemporary society.
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Musalı, Namiq. "A New Source on Sheikh Zahid: Manâqib-i Sheikh Zahid-i Gilani." In International Symposium Sheikh Zahid Gilani in the 800th Year of His Birth. Namiq Musalı, 2023. http://dx.doi.org/10.59402/ees01201801.

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One of the leaders of Islamic mysticism (sufism) in the 13th century was Sheikh Tajaddin Ibrahim Zahid Gilani (1218-1301). His ancestors migrated from Khorasan (from Merv area of modern Turkmenistan) to Lankaran district of Azerbaijan. This man was involved in the Abhariyya branch of the Suhravardiyya sect at the beginning of his youth and began propaganda activities as a religious leader aged 55-60 years. He traveled for this purpose, invited people to the path of truth, educated thousands of disciples and caliphs and managed to win the love of people. Gilani had a great influence on the sult
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Kuru, Ahmet T. "CHANGING PERSPECTIVES ON ISLAMISM AND SECULARISM IN TURKEY: THE GÜLEN MOVEMENT AND THE AK PARTY." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/mmwz7057.

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The debate between secularists and Islamic groups, a conspicuous feature of Turkish politics for decades, changed in the late 1990s when the political discourse of mainstream Islamic groups embraced secularism. The establishment elite advocate the existing French model of an ‘assertive secularism’, meaning that, in the public domain, the state supports only the ex- pression of a secular worldview, and formally excludes religion and religious symbols from that domain. The pro-Islamic conservatives, on the other hand, favour the American model of ‘passive secularism’, in which the state permits
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Bruckmayr, Philipp. "PHNOM PENH’S FETHULLAH GÜLEN SCHOOL AS AN ALTERNATIVE TO PREVALENT FORMS OF EDUCATION FOR CAMBODIA’S MUSLIM MINORITY." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/rdcz7621.

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Following the end of Khmer Rouge rule (1975–79), the Cham Muslim minority of Cambodia began to rebuild community structures and religious infrastructure. It was only after 1993 that they became recipients of international Islamic aid, mostly for the establishment of mosques, schools and orphanages. Now Cambodia boasts several Muslim schools, financed and/or run by Saudi Arabian and Kuwaiti NGOs as well as by private enterprise from the Gulf region, most of which rely on a purely religious curriculum. However, Cambodian Muslim leaders are urging attendance of public Khmer schools and seeking to
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Zineb, BOUSSAID. "Suspicions about Women's Rights and Their Status in Islam Comparison between Islamic Discourse and Legal Covenants." In I.International Congress ofWoman's Studies. Rimar Academy, 2023. http://dx.doi.org/10.47832/lady.con1-20.

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There is no doubt that the world today is more interested than ever in the discourse of human rights that sheds light on the covenants and legal charters that govern this domain. Besides that, women are the pivotal pillar of the society; consequently, they are the primary concern in the human rights discourse of different generations. Subsequently, their personal, cultural, political, financial and social rights are recognized; furthermore, their rights are strengthened by official charters . Despite the fact that no one can deny the positive aspects of the human rights discourse related to th
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Pratiwi, Eko Kurniasih, Fahmi Medias, and Nasitotul Janah. "Perception of Non-Muslim Religious Leaders to Islamic Financial Institutions." In 1st Borobudur International Symposium on Humanities, Economics and Social Sciences (BIS-HESS 2019). Atlantis Press, 2020. http://dx.doi.org/10.2991/assehr.k.200529.188.

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Eldridge, Bruce. "THE PLACE OF THE GÜLEN MOVEMENT IN THE INTELLECTUAL HISTORY OF ISLAM, PARTICULARLY IN RELATION TO ISLAM’S CONFRONTATION WITH POSTMODERNISM." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/wnpd2463.

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The world is changing at an unprecedented rate. Established religions are struggling to come to terms with societies that are increasingly secular and sceptical about the certainties of the past. They are struggling to come to terms with the new modes and speeds of communication and the moods and ideas that can now be spread so fast. How Islam will eventually respond to the post-modern world is still to be determined. Some want nothing to do with that world, others understand the need to take the opportunities and rise to the challenges. Fethullah Gülen is one of the latter. This paper places
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Sudarman, Sudarman, Mohammad Hidayaturrahman, and Ahmad Ubaid. "The Strategies of Religious Leaders to Become Regional Heads in Indonesia." In Proceedings of the 2nd International Conference on Islamic Studies, ICIS 2020, 27-28 October 2020, Ponorogo, Indonesia. EAI, 2021. http://dx.doi.org/10.4108/eai.27-10-2020.2304180.

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Kibriani, Kimana. "School Leaders' Perception of Islam and How They Acknowledge Muslim Students' Religious and Cultural Values." In 2023 AERA Annual Meeting. AERA, 2023. http://dx.doi.org/10.3102/2016431.

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Reports on the topic "Islamic Religious Leader"

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Yusupov, Dilmurad. Deaf Uzbek Jehovah’s Witnesses: The Case of Intersection of Disability, Ethnic and Religious Inequalities in Post-Soviet Uzbekistan. Institute of Development Studies (IDS), 2021. http://dx.doi.org/10.19088/creid.2021.008.

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This study explores how intersecting identities based on disability, ethnicity and religion impact the wellbeing of deaf Uzbek Jehovah’s Witnesses in post-Soviet Uzbekistan. By analysing the collected ethnographic data and semi-structured interviews with deaf people, Islamic religious figures, and state officials in the capital city Tashkent, it provides the case of how a reaction of a majority religious group to the freedom of religious belief contributes to the marginalisation and exclusion of religious deaf minorities who were converted from Islam to the Jehovah’s Witnesses. The paper argue
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Smith, Chloe, Hasnan Bachtiar, Kainat Shakil, Nicholas Morieson, and Susan de Groot Heupner. Appealing to a Religiously Defined ‘the People’: How Religion Was Performatively Operationalised in the 2019 and 2024 Election Campaigns of Indonesia’s President-Elect. European Center for Populism Studies (ECPS), 2024. http://dx.doi.org/10.55271/pp0034.

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Observers widely acknowledged the lack of divisive Islamist populism in Indonesia’s 2024 Presidential Elections. This was in stark contrast to the 2019 elections in which Prabowo Subianto, the case study of this article and new leader of Indonesia, led a campaign that overtly supported Islamist interests and actors, and deepened religio-ethnic tensions in society. Despite this acknowledgement, it remains unclear if religion was still operationalized – albeit differently – in his most recent campaigning efforts. This article therefore seeks to examine if religion was politicized and performed b
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Kenes, Bulent, and Ihsan Yilmaz. Digital Authoritarianism and Religious Populism in Turkey. European Center for Populism Studies (ECPS), 2024. http://dx.doi.org/10.55271/pp0042.

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This article explores the interplay between religious populism, religious justification and the systematic attempts to control cyberspace by the Justice and Development Party (AKP) in Turkey. Drawing from an array of scholarly sources, media reports, and legislative developments, the study unravels the multifaceted strategies employed by the ruling AKP to monopolize digital media spaces and control the information published, consumed and shared within these spaces. The narrative navigates the evolution of the AKP’s tactics, spotlighting the fusion of religious discourse with state policies to
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HEFNER, Robert. IHSAN ETHICS AND POLITICAL REVITALIZATION Appreciating Muqtedar Khan’s Islam and Good Governance. IIIT, 2020. http://dx.doi.org/10.47816/01.001.20.

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Ours is an age of pervasive political turbulence, and the scale of the challenge requires new thinking on politics as well as public ethics for our world. In Western countries, the specter of Islamophobia, alt-right populism, along with racialized violence has shaken public confidence in long-secure assumptions rooted in democracy, diversity, and citizenship. The tragic denouement of so many of the Arab uprisings together with the ascendance of apocalyptic extremists like Daesh and Boko Haram have caused an even greater sense of alarm in large parts of the Muslim-majority world. It is against
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Yilmaz, Ihsan, Raja M. Ali Saleem, Mahmoud Pargoo, Syaza Shukri, Idznursham Ismail, and Kainat Shakil. Religious Populism, Cyberspace and Digital Authoritarianism in Asia: India, Indonesia, Malaysia, Pakistan, and Turkey. European Center for Populism Studies, 2022. http://dx.doi.org/10.55271/5jchdy.

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Turkey, Pakistan, India, Malaysia, and Indonesia span one of the longest continuously inhabited regions of the world. Centuries of cultural infusion have ensured these societies are highly heterogeneous. As plural polities, they are ripe for the kind of freedoms that liberal democracy can guarantee. However, despite having multi-party electoral systems, these countries have recently moved toward populist authoritarianism. Populism —once considered a distinctively Latin American problem that only seldom reared its head in other parts of the world— has now found a home in almost every corner of
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Yilmaz, Ihsan, Raja M. Ali Saleem, Mahmoud Pargoo, Syaza Shukri, Idznursham Ismail, and Kainat Shakil. Religious Populism, Cyberspace and Digital Authoritarianism in Asia: India, Indonesia, Malaysia, Pakistan, and Turkey. European Center for Populism Studies (ECPS), 2022. http://dx.doi.org/10.55271/rp0001.

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Turkey, Pakistan, India, Malaysia, and Indonesia span one of the longest continuously inhabited regions of the world. Centuries of cultural infusion have ensured these societies are highly heterogeneous. As plural polities, they are ripe for the kind of freedoms that liberal democracy can guarantee. However, despite having multi-party electoral systems, these countries have recently moved toward populist authoritarianism. Populism —once considered a distinctively Latin American problem that only seldom reared its head in other parts of the world— has now found a home in almost every corner of
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Yilmaz, Ihsan, and Nicholas Morieson. Nationalism, Religion, and Archaeology: The Civilizational Populism of Benjamin Netanyahu and Likud. European Center for Populism Studies (ECPS), 2022. http://dx.doi.org/10.55271/pp0015.

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This paper examines civilizational populism in Israel and focuses on the largest and most powerful party in Israel since the 1980s, National Liberal Movement (Likud), and its most significant leader of the past twenty years, the populist politician Benjamin Netanyahu. We show how Netanyahu incorporates ‘civilizationism’ into his populist discourses by, first, using the notion that Jewish civilization predates all others in the region to establish the legitimacy of the state of Israel, the hegemony of Jewish culture within Israel, and at times his own political decisions. Second, through his po
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Bourekba, Moussa. Climate Change and Violent Extremism in North Africa. The Barcelona Centre for International Affairs, 2021. http://dx.doi.org/10.55317/casc014.

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As climate change intensifies in many parts of the world, more and more policymakers are concerned with its effects on human security and violence. From Lake Chad to the Philippines, including Afghanistan and Syria, some violent extremist (VE) groups such as Boko Haram and the Islamic State exploit crises and conflicts resulting from environmental stress to recruit more followers, expand their influence and even gain territorial control. In such cases, climate change may be described as a “risk multiplier” that exacerbates a number of conflict drivers. Against this backdrop, this case study lo
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