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Relevant bibliographies by topics / Islamic Studies

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Academic literature on the topic 'Islamic Studies'

Author: Grafiati

Published: 4 June 2021

Last updated: 29 July 2024

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Journal articles on the topic "Islamic Studies"

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KAMADA, Shigeru, and Haruo KOBAYASHI. "ISLAMIC STUDIES." Orient 37 (2002): 7–20. http://dx.doi.org/10.5356/orient1960.37.7.

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Ataullah, Siddiqui. "Islamic Studies." Context: Journal of Interdisciplinary Studies 6, no. 2 (March 15, 2022): 47–54. http://dx.doi.org/10.55425/23036966.2019.6.2.47.

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This paper seeks to contribute to an understanding of the challenges and the future of Islamic Studies in the contemporary European countries. The paper begins with a brief explanation of the ‘Islamic Studies’ and ‘Islamic Sciences’ terms development. Also, it is discussing the challenges and the future of educational institutions in Western Europe in terms of the process of transmitting the knowledge and its recognition within the legal systems of European countries. Finally, the paper encourages the actors of higher Islamic education in Europe to create a new language of research and learning trough the dialogue of different epistemologies and to offer a new definition of Islamic studies that will reflect the congruence with the contemporary trends.

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Ihsan, Miftahul, and Sabarudin Sabarudin. "Understanding Normative and Historical Islamic Approaches in Islamic Studies: Islamic Religious Education Studies." Edumaspul: Jurnal Pendidikan 7, no. 2 (October 1, 2023): 3360–73. http://dx.doi.org/10.33487/edumaspul.v7i2.6946.

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This research aims to explore the role of Islamic values, both normative and historical, in shaping adolescent identity. Normative Islamic values, which are based on religious teachings, and historical Islamic values, which reflect the cultural heritage and long history of Islam, have a significant impact on adolescents' self-understanding, behavior and worldview. In a normative approach, this research highlights how values such as faith, worship and Islamic ethics shape teenagers' religious identity. The library research research method is used to explore and analyze normative and historical approaches in Islamic studies, and a qualitative approach with content analysis is used to analyze and present research findings. The research results show that understanding and internalizing these values influences a strong religious identity in adolescents. In addition, Islamic moral and ethical concepts, such as justice and goodness, influence teenagers' behavior in everyday life. On the other hand, in a historical approach, this research emphasizes that historical Islamic values play a role in shaping the cultural and social identity of adolescents. These values reflect the cultural and historical heritage of Islam, influencing adolescents' cultural identity and worldview

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Hasan, Noorhaidi. "Decentering Islamic Studies." Islamic Studies Review 1, no. 1 (July 5, 2022): 1–5. http://dx.doi.org/10.56529/isr.v1i1.34.

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After Orientalism, a landmark work edited by Francois Pouilion and Jean-Claude Vatin, was published in 2014 in the Leiden Studies in Islam and Society series in collaboration with renowned publisher, Brill. The work, featuring dozens of leading scholars including Francois Pouilion, Jean-Claude Vatin, Robert Irwin, Leon Buskens, Baudouin Dupret, Zakaria Rhani, Jessica Marglin, Oliver Herrenschmidt, Edhem Eldem, Emmanuel Szurek, Stephane Dudoignon and Elisabeth Alles, is aimed at shifting the focus of Islamic studies from the 'centre' to the 'periphery', by raising new issues through innovative perspectives.

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Umar, Muhammad Toha. "Islamic Dilemma Studies in College Islamic Religion." International Conference of Moslem Society 3 (April 12, 2019): 370–78. http://dx.doi.org/10.24090/icms.2019.3435.

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Islamic studies (Islamic studies) in several Islamic Religious Colleges (PTKI) seem to find new challenges in the form of "UIN" ization that open several majors / general study programs within the scope of PTKI. In addition, the transfer of titles from what originally attributed "religion", "Islam", or "Sharia" behind the scholarship degree (S.Ag, S.Pd.I, SHI) becomes without penance (S.Pd. SH), as well as the competence of graduates who increasingly push the competence of ulema, making Islamic studies must really appear competitive so that students are interested. This paper will try to see how students at IAIN Purwokerto have dialectics with the variety of scholarships offered, especially Islamic scholarship which must look for interested people in the midst of a number of vocational courses and professions that are not included in Islamic studies.

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Piacentini, Valeria. "THE ITALIAN PERSPECTIVE AND CONTRIBUTION TO ISLAMIC STUDIES. FROM ‘ORIENTAL STUDIES’ TO ‘ISLAMIC STUDIES’." Il Politico 259, no. 2 (December 19, 2023): 5–35. http://dx.doi.org/10.4081/ilpolitico.2023.870.

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This article intends to focus on the contribution of Italian research to the knowledge of the Islamic world, underlining its path and evolution up to the present day in content, objectives and methodology. The Italian path has its roots in a tradition that dates back to the 16th century. Here we take ourselves back to the end of the 19th century, when studies on Islam were part of a generic discipline of Oriental Studies and Linguistics. Rather than on names and bibliographies (there would be too many - for which reference is made to the Treccani Italian Encyclopedia), we focus on the most significant 'stages', starting from the institutional configuration of Studies on Islam and Islamic Studies as autonomous disciplines: Michele Amari and the Italian Geographical Society, and therefore Leone Caetani and The Annals of Islam, the latter "forge" in which the great Islamists of the 20th century were trained: M. Guidi, C. A. Nallino, G. Levi Della Vida, F. Gabrieli. Alongside the academy and new fields of research (Turcology, Iranian studies, Arabic studies, etc.) three large institutions were added - supported by the Ministry of Foreign Affairs: the Institute for the Orient (later IsPO), the Institute for the Middle and Far East Oriente and the Italian Institute for Africa (still active). World War II also marked an important break in Italy, leading studies on the Arab and Islamic world to the use of new disciplines. The influence of the French Annales school and the entry of the 'social sciences' into the new methodological paths were decisive. Studies on Islam were not immune, but distanced themselves from political science and the media fascination with 'analysis' and 'scenarios', to strictly adhere to linguistic knowledge as an indispensable tool for the study and evaluation, including historical, of political, social and current cultures, in regions where very different civilizations and traditions had met, sometimes clashed and overlapped. Multidisciplinarity and 'field-work' were the instrument of this turning point in Italy. In the first years of the Third Millennium, 'sciences' and new research 'technologies' (archaeometry, physics, the drone, etc.) came together which, by supporting textual and non-textual sources, allow the 'confirmation' of those that had remained working hypothesis for a long time.

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Abdalla, Mohamad, Dylan Chown, and Nadeem Memon. "Islamic Studies in Australian Islamic Schools: Learner Voice." Religions 11, no. 8 (August 6, 2020): 404. http://dx.doi.org/10.3390/rel11080404.

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This paper provides insight into senior secondary learners’ views on Islamic Studies (IS) in three large Australian Islamic schools. This study offers a ‘dialogic alternative’ of ‘speaking with’ rather than ‘speaking for’ learners in Islamic educational research, planning, and renewal within K-12 Islamic schools. The study privileges learners’ voice and enables an insight to their experience with one of the most important features of Islamic schools—Islamic Studies. Using phenomenology as a methodological framework, learner voice was elicited through focus groups where 75 learners (years 10, 11, and 12) provided information describing their experience with Islamic Studies. Thematic content analysis of the textual data suggests that learners’ dissatisfaction far outweighs their satisfaction with Islamic Studies. The findings of this paper can benefit Islamic schools in Australia and other Western contexts.

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Abdalla, Mohamad, Dylan Chown, and Nadeem Memon. "Islamic Studies in Australian Islamic schools: educator voice." Journal of Religious Education 70, no. 1 (March 2022): 25–42. http://dx.doi.org/10.1007/s40839-022-00164-y.

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AbstractThis paper responds to calls for renewal in Islamic schooling and education. In doing so, it provides insight into educators’ views on Islamic Studies (IS) in five Australian Islamic schools, with a focus on senior years (years 10, 11 and 12). The study offers a ‘dialogic alternative’ of ‘speaking with’ rather than ‘speaking for’ educators in Islamic educational research, planning, and renewal within K-12 Australian Islamic schools. It privileges educators’ voice and enables an insight into their experience with one of the most important and distinct features of Islamic schools – IS. Using phenomenology as a methodological framework, educators’ voice was elicited through focus groups where eighteen educators provided information describing their experience with IS. The study identified “strengths” and “challenges” of IS. Strengths includes parents’ desire for IS, educators’ personal connection with learner, knowledge of subject-matter, autonomy in teaching IS and unity among IS educators. The challenges outweigh the strengths and include insufficient time for IS, lack of resources, absence of a clear vision leading to a tokenistic and fragmented approach to the teaching of IS, low-level respect and recognition of IS educators and more.

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Paty, Morgan. "Oxford Islamic Studies Online." Charleston Advisor 13, no. 4 (April 1, 2012): 23–25. http://dx.doi.org/10.5260/chara.13.4.23.

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Curtis IV, Edward. "Ode to Islamic Studies." Bulletin for the Study of Religion 43, no. 4 (December 2, 2014): 21–25. http://dx.doi.org/10.1558/bsor.v43i4.21.

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Islamic studies is more than a specialized field of academic study; it is a series of discourses that play important educational, social, and political roles in multiple settings both within and beyond the academy. No one party, especially not its chief academic practitioners, controls its scope or outcomes. Offering outlines multiple examples of institutional growth and discursive strength, this essay contends that any narrow definition of the field, especially polemical ones, ignores the power, the allure, and the danger of Islamic studies--and its centrality to contests over what it means to be human in the contemporary world.

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Dissertations / Theses on the topic "Islamic Studies"

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Jallad, Majid Zaki. "The Islamic studies curriculum in Jordan." Thesis, University of Manchester, 1997. https://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.676530.

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Gowlett, Gerald Darren. "Perceptions of Islam in Canadian English Print Media, 1983-85, with Reference to Islamic Resurgence." Thesis, McGill University, 1995. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=108792.

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This thesis will endeavour to analyse and evaluate the perceptions of Islam found in Canadian English media through a study of four daily newspapers and one national magazine during the years 1983 to 1985. It will set Canadian English media images of Islam within the context of the history of the perceptions of Islam in the West and in the context of various forms of hegemony exercised by the West over the Middle East in recent history. The thesis will review the critical literature on contemporary perceptions of Islam in Western media before undertaking a specifie study.
Cette thèse tentera d'analyser et d'évaluer les perceptions de l'Islam trouvées dans les média canadiens à travers une étude de quatre journaux quotidiens et un magazine national au cours des années 1983 à 1985. Elle tentera de placer les images de l'Islam présenteés dans les média canadiens dans le contexte de l'histoire des perceptions occidentales de l'Islam ainsi que dans le contexte des formes variées de l'hégémonie, exercées par les pays occidentaux sur le moyen oreint. Cette thèse examinera la littérature critiquant les perceptions contemporaines d'Islam présenteés dans les média occidentaux avant d'entreprendre une étude plus approfondie.

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Gupta, Priyadarshini. "Reincarnations of Neo-Orientalism: Islam and its Representations in Post-9/11 Literature." Ohio University / OhioLINK, 2017. http://rave.ohiolink.edu/etdc/view?acc_num=ohiou1502146148540323.

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Bednarkiewicz, Maroussia. "Summoning the believers as the Christians did? : religious differentiation in Muslim sources until the third/ninth century." Thesis, University of Oxford, 2017. http://ora.ox.ac.uk/objects/uuid:0e98bd5c-3d6d-4530-b372-95780de2af86.

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The Muslim tradition tells us that when Muslims migrated to Medina and their number increased, they felt the need for an efficient means to convoke the community for the daily prayers. Jews and Christians both had well-established summoning rituals involving different instruments, that Muslims considered adopting. They eventually developed a distinct, simple ritual consisting of a small set of chanted formulæ, which became known as the adhān, the Islamic call to prayer. This is the narrative thread that we find in all major Sunnī collections of aḥādīth - reported sayings of Muḥammad and his companions - which recount the introduction of the adhān. The present work postulates that this thread or 'proto-narrative' was used by several narrators, transmitters, and collectors until the third/ninth century who modified it and added new elements in order to settle political and religious controversies of their times. This proto-narrative is outlined in the main chapter (chap. 3), which highlights how it was modified and why, using close textual analysis of both Sunnī and Shī'ī texts with data-dense graphs of relations, locations, and times produced via network visualisation tools. Five major Sunnī legal treaties from the second/eighth century onwards were also scrutinised (chap. 4) to better understand the general context in which the aḥādīth about the introduction of the adhān were being circulated and confirm the results obtained through the textual analysis. The conclusions reveal specific mechanisms used in the formation and transmission of aḥādīth. In the case of the adhān, aḥādīth represent half of a 'conversation' between people, students, or rulers on one side, asking questions about the origins and the right form of the call to prayer, and on the other side, scholars or jurists who answer with adapted narratives. Only the latter was preserved, yet the present thesis shows that it is often possible to reconstruct, to a certain extent, the former part of this 'conversation'.

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Patel, Azizur Rahman. "A critique of contemporary Islamist political philosophy with specific regard to the concept of Islamic state." Master's thesis, University of Cape Town, 1996. http://hdl.handle.net/11427/14962.

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Bibliography: leaves 82-86.
The Islamist/fundamentalist movements of the twentieth century, such as the Jama' ate Islami of Pakistan, the Ikhwan al Muslimin of Egypt, and the FIS of Algeria, have committed themselves to the ideal of attaining an 'Islamic state'. In their quest for the realization of this objective, they envisage a total mobilization of Muslim societies in accordance with "the Islamic shari'a law" under a universal state. The main architects of this ideal of Islamic state in recent times have been Sayyid Abu al-A'la Mawdudi and Sayyid Qutb. This thesis is an attempt to appraise these Islamist theories of statehood and governance in the light of traditional juristic theories of governance as well as modern and postmodern forms of democratic political formations. In this thesis I assert that the contemporary Islamist political blueprint, like traditional Muslim political philosophy is geared towards the establishment of Gemeinschaft (community) in the traditional sense, and not Gesellschaft (society/state) in the modern sense. State in the modern sense is to be understood as a complex form of social organization and public power that has authority independent from any particular office holder such as a king. The modern state is an association between the members of a society which assumes supreme authority to make and enforce laws that regulate social arrangements and social relationships. It encompasses various diverse groups, a multiplicity of religious communities, and largely disparate interests, under certain broad common goals. It is also a contention of this thesis that while Islamist political ideology condemns and challenges modernity and its modem forms of political and social organization, it has itself acquired very 'modern' traits of power, control, and statehood. It is further asserted that the juristic model of state, upon which the Islamist worldview is selectively based, is incapable of functioning as a power polity in the world of territorial states.

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Gillani, Samia. "The English language needs of Islamic studies students." Thesis, Durham University, 2005. http://etheses.dur.ac.uk/1784/.

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Mohamed, Yasien. "The Islamic conception of human nature with special reference to the development of an Islamic psychology." Master's thesis, University of Cape Town, 1986. http://hdl.handle.net/11427/15877.

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Bibliography: pages 391-401.
This thesis constitutes an analysis of the Islamic conception of the primary elements of human nature, namely, the heart, intellect, will, soul and psyche. This analysis embraces the major schools of thought within the Islamic tradition. The Islamic conception of human nature is based on the primary Islamic sources, namely, Qur'an, hadith; and is further substantiated by referring to the works of a variety of classical Islamic scholars. The Islamic perspective of the primary elements of man has provided a basis for determining the principles of an Islamic psychology.

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Morash, Brett. "The rise and fall of the Union of Islamic Courts." Thesis, Salve Regina University, 2015. http://pqdtopen.proquest.com/#viewpdf?dispub=3725275.

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This dissertation examines the reasons behind the rise and fall of the Union of Islamic Courts (UIC) in Somalia. The UIC was born out of the chaos of the Warlord Era in Southern Somalia from within the fabric of Somali Society. The peace and stability that the UIC brought to the region had not been seen since before the fall of Said Barre's regime. However, the rapid martial expansion of the UIC and the perceived threat caused by their success resulted in Ethiopia invading Somalia thereby destroying the UIC and spawning the al-Shabaab movement. .

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Rifai, Nurlena. "The emergence of elite Islamic schools in contemporary Indonesia : a case study of Al Azhar Islamic school." Thesis, McGill University, 2006. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=108895.

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This study addresses the phenomenon of elite Islamic schools in Indonesia by focusing on Al Azhar Islamic High School in Jakarta. Taking as its starting point the evolution and expansion of Islamic educational institutions in contemporary Indonesia, particularly since the 1970s, it examines the emergence of elite Islamic schools and identifies the unique characteristics that attract many urban, middle-class Muslims to send their children to these schools. In addition, this study attempts to address the lack of research on the history of Islamic education in Indonesia between the years 1970 and 2000. A review of past studies demonstrates that this period has not been critically examined enough.
Cette étude adresse le phénomène des écoles islamiques d'élite en Indonésie en focalisant sur l'école islamique secondaire Al Azhar à Jakarta. Partant de l'évolution et l'expansion des institutions éducationnelles islamiques en Indonésie contemporaine, particulièrement depuis les années 70, elle examine la montée des écoles islamiques d'élite et identifie les caractéristiques uniques qui poussent plusieurs musulmans urbains de classe moyenne à envoyer leurs enfants à ces écoles. De plus, cette étude tend à adresser le manque de recherche sur l'histoire de l'éducation musulmane en Indonésie entre les années 1970 et 2000. Un examen des études existantes à ce sujet montre que cette période n'a pas été suffisamment scrutée. [...]

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Dennis, Emmanuel. "Promoting Peace Amid the Terror: The Work of the Ahmadiyya in Miami." FIU Digital Commons, 2018. https://digitalcommons.fiu.edu/etd/3743.

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This study examines the argument that Islam is far removed from violence in any form. It also delves into the discussion that many of the terrorist activities that have been carried out in America have much to do with homegrown terrorism than those related to Islam. At the center of this research is the Ahmadiyya Muslim Community which sees itself as an authentic form of Islam attuned to American values and offering a concise and rational version of Islam. This study explores the various outreach initiatives and activities of the Ahmadiyya that supports the counter-narrative that Islam does not condone violence. Following the various engagements and activities by the Ahmadiyya that are conducted both online and physically with the Hispanic and African community in Miami, the study concludes that the counter-narrative of Islam by the Ahmadiyya is far from the violence perpetrated in its name.

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Books on the topic "Islamic Studies"

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author, Nuri Husain A., ed. Islamic studies. 4th ed. Columbus, Ohio: WeekendLearning Publishers, 2011.

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Siddiqi, Muhammad Zubair. Islamic studies. Patna: Khuda Bakhsh Oriental Public Library, 1986.

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Islamic studies. Patna: Khuda Bakhsh Oriental Public Library, 1986.

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Society for Promotion and Improvement of Libraries (Karachi, Pakistan), ed. Islamic studies. Karachi: Society for Promotion and Improvement of Libraries, 1985.

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author, Nuri Husain A., ed. Islamic studies. Columbus, Ohio: WeekendLearning Publishers, 2011.

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Nanji, Azim, ed. Mapping Islamic Studies. Berlin, Boston: DE GRUYTER, 1997. http://dx.doi.org/10.1515/9783110811681.

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Latif, Syed Abdul. Islamic cultural studies. Lahore: Muhammad Ashraf, 1987.

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Nicholson, Reynold Alleyne. Studies in Islamic mysticism. Richmond: Curzon Press, 1993.

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Tzvi, Langermann Y., ed. Studies in Islamic atomism. Jerusalem: The Magnes Press, The Hebrew University, 1997.

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Hilole, Hersi Mohamed, Muhammad Yusuf Khalid, and Abdul Rahim Arsyad Hj, eds. Language and Islamic studies. Kuala Lumpur: Faculty of Leadership & Management, Kolej Universiti Islam Malaysia, 2003.

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Book chapters on the topic "Islamic Studies"

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Tanjung, Hendri, and Nurman Hakim. "A Collection of Studies on Zakāt." In Islamic Philanthropy, 185–95. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-031-06890-4_10.

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Bourget, Carine. "Arabic and Islamic Studies." In Islamic Schools in France, 125–51. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-03834-2_6.

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Khateeb, Saqib Hafiz, Zul Hakim Jumat, and Munir Soud Khamis. "Islamic Perspective on Circular Economy." In Gulf Studies, 11–25. Singapore: Springer Singapore, 2021. http://dx.doi.org/10.1007/978-981-16-6061-0_2.

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Ahmed, Maram. "Islamic Social Finance." In Palgrave Studies in Impact Finance, 101–34. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-83209-4_5.

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Abdalla, Mohamad. "Islamic Studies in Islamic Schools: Evidence-Based Renewal." In Islamic Schooling in the West, 257–83. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-73612-9_13.

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Abdelgafar, Basma I. "Re-envisioning Women’s Empowerment: A Maqasid Approach to Understanding Women’s Status and Rights in Islam." In Gulf Studies, 55–73. Singapore: Springer Nature Singapore, 2023. http://dx.doi.org/10.1007/978-981-99-6006-4_3.

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AbstractLike other human rights treatises, the Convention on the Elimination of All Forms of Discrimination Against Women (CEDAW) has elicited moral-religious responses from both state and non-state actors, especially in predominantly Muslim societies. The reactions are divided, with supporters and opponents using selective traditional arguments. This paper suggests that the Islamic response lacks a comprehensive approach and is fragmented, relying on partialistic views of the Shariah and offers to adopt a new maqasid methodology (NMM) to examine the status and rights of women in Islam. The paper challenges the focus on inequality as the main cause of injustice and argues that empowering women involves recognizing their relationship with their Creator as well as their relationships to their own selves, other individuals and groups, and all other creatures. The dominance of two policy positions (full acceptance or acceptance with reservations) that assume or neglect these deeper issues is inadequate and does not reflect the potential of an Islamic perspective. The Islamic perspective has yet to be fully explored and cannot endorse positions that view women in conflict with men or that are based on false premises.

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Jaapar, Nurzahidah Haji, Anis Husna Abdul Halim, Sharifah Fadylawaty Syed Abdullah, Mohd Faiz Mohamed Yusof, and Mohd Dani Muhamad. "Islamic Advertising Revisited: Implications of Islamic Principles in Advertising." In Eurasian Studies in Business and Economics, 269–82. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-030-94036-2_15.

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Adraoui, Mohamed-Ali. "Reverse Orientalism? French Salafis’ Fascination with Saudi Arabia." In Gulf Studies, 305–18. Singapore: Springer Nature Singapore, 2023. http://dx.doi.org/10.1007/978-981-19-7796-1_18.

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AbstractRecently, French Muslims have been seen by several media outlets and politicians to be increasingly influenced by some of the understandings of Islam that were born in Saudi Arabia. While some connections do undoubtedly exist, I show that what we are experiencing today has much more to do with a broad globalization of beliefs, symbols, and identities than with an explicit desire to make French Muslims embrace Salafism. More importantly, I show in this piece that the influence of some forms of Islam originating in the Gulf within French society can be first and foremost interpreted as the result of a desire to identify with a non-French way of being a Muslim. Analyzing the kind of relations between certain French Muslims and a country such as Saudi Arabia highlights the fascination for Salafism and the rejection of their home country’s values. Interestingly, as shown in this piece through specific examples, French Salafis are perpetuating an Orientalist view of the Islamic world, starting with Saudi Arabia, seen as a “the land of religious authenticity.” By essentializing identity, geography, and culture, this French Salafi Orientalist type represents an original way of looking and understanding “the Islamic East” today.

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Ali, Syed Nazim, and Zul Hakim Jumat. "Islamic Finance and Circular Economy: An Introduction." In Gulf Studies, 1–7. Singapore: Springer Singapore, 2021. http://dx.doi.org/10.1007/978-981-16-6061-0_1.

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Alam, Nafis. "Circular Economy Financing: An Islamic Finance Perspective." In Gulf Studies, 43–51. Singapore: Springer Singapore, 2021. http://dx.doi.org/10.1007/978-981-16-6061-0_4.

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Conference papers on the topic "Islamic Studies"

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Amsori, Amsori, and Ernawati Ernawati. "Khilafah Islamiah in International Islamic Political Perspective." In Proceedings of the 2nd International Colloquium on Interdisciplinary Islamic Studies (ICIIS) in Conjunction with the 3rd International Conference on Quran and Hadith Studies (ICONQUHAS). EAI, 2020. http://dx.doi.org/10.4108/eai.7-11-2019.2294582.

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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 the role and the status of women in society by spreading human rights awareness and building a strong relationship between men and women based on human considerations; nevertheless, real life is another world, it is paradoxical, declarations and covenants advocate for women’s rights, at the same time women suffer from violence, disrespect, and discrimination. In the era of rights, cultural openness, technological revolution and economic development, women are threatened more than ever by other ways of violence that directly target the natural instinct and the moral values by spreading abnormalities such as homosexuality and gender reassignment. These acts can also be seen in official discourses and adopted by official organizations and governments profiting from the lack of the moral discourse that should be undertaken by the monotheistic religions especially the Islam. Moreover, the human rights discourse accuses the religious discourse of violating women’s rights and raises a number of suspicions around it. This leads us to question the credibility and the effectiveness of the human rights discourse? And to look for the alternatives that the Islamic discourse can offer in order to remove all the suspicions raised around it. These are questions that I try to answer through this article by elucidating the essence of the Islamic discourse that works for spreading values and also to reply on the suspicions that have been raised about the status of women in the Islam. I decided to follow these steps: Introduction: defining the problem and determining the outlines. First: Instinct is a guide to family values and drawing up the relationship between men and women. Second: Polygamy. Third: Guardianship and Alimony responsibility for the family. Fourth: Guardianship in the Islamic marriage contract. Fifth: Females decrease in religion and mind. Sixth: The male has the equal of the portion of two females. Conclusion.

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ACHOURI, Hadda. "Women's Contributions to Economic Development from the Sunnah." In I.International Congress ofWoman's Studies. Rimar Academy, 2023. http://dx.doi.org/10.47832/lady.con1-10.

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Women are half of society and partners with men in the purpose for which they were created, which is the worship of God and the building of the earth, In order to achieve development for the continuation of life, and the Sunnah of the Prophet is a witness to the luminous models of many female companions, they had an honorable role in building the Islamic civilization whose light shone and illuminated the world, The direction of Islam in general and the Sunnah in particular was to encourage women to take care of their homes and families, but they did not hesitate to encourage them to build society and enter the economic field. Evidence from the Sunnah proved that women's participation was inclusive of all economic activities of all kinds, whether that was related to commodity and service production or was an economic exchange, That is, everything related to trade, and she dealt with her keenness to adhere to the Islamic morals defined by the Sharia. And by following the texts of the Sunnah, we stand with evidence of the facts through which it proved economic rationality that made it creative in all areas of life, inside and outside the home. How did women participate in promoting their society economically

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

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

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Permata Sari, Ratna. "HOW TO SELL ISLAMIC STUDIES IN HIGHER EDUCATION (INTEGRATED MARKETING COMMUNICATION OF FACULTY OF ISLAMIC STUDIES IN UNIVERSITAS ISLAM INDONESIA)." In INTERNATIONAL CONFERENCE ON MARKETING. TIIKM, 2016. http://dx.doi.org/10.17501/icom.2016.4103.

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Ab. Rahim, Sakinah, Raudahtul Farhah Ab. Rahim, Siti Aisyah Panatik, and Siti Norlina Muhammad. "Gender Equality From Islamic Perspective." In 2nd World Conference on Gender Studies (WCGS 2021). Paris, France: Atlantis Press, 2022. http://dx.doi.org/10.2991/assehr.k.220304.001.

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Tarihoran, Naf’an, and Rahimah. "Exploring the Islamic Culture in English for Islamic Studies (EIS) Classroom." In Proceedings of the 4th ASEAN Conference on Psychology, Counselling, and Humanities (ACPCH 2018). Paris, France: Atlantis Press, 2019. http://dx.doi.org/10.2991/acpch-18.2019.3.

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H. Khalaf AL- JUBOURI, Firas. "Narrator of the Prophet's Hadith The jurist scholar, the argument, Amra bint Abd al-Rahman." In I.International Congress of Woman's Studies. Rimar Academy, 2023. http://dx.doi.org/10.47832/lady.con1-4.

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Islam did not limit the status and role of women in society. On the contrary ، it preserved her status and dignity in the Islamic society. And he hears her complaint about her husband to our Holy Prophet Muhammad, peace be upon him, in Surat Al-Mujadalah: ((Allah indeed knows the plea of her who pleads with you about her husband and complains to Allah ، and Allah knows the contentions of both of you; surely Allah is Hearing, Seeing)). Our history is replete with the names of many women who influenced various social, political, scientific and even military fields, and the figures are multiple and unbroken in Islamic history. And Sukaina Bint AlHussein, may God be pleased with them, and many others, so shedding light on the status of women and their role throughout history is a reason to trace their traces in order to achieve the status and empowerment of women in our present time by studying the biography of the previous prominent women who were immortalized by their great deeds in various fields of life. In light of the foregoing, tracing the path of female followers in the field of jurisprudence and Sharia and what they presented in this field is a religious, moral and academic duty for specialists in the fields of Sharia and Islamic history. Therefore, choosing the personality of the venerable follower, Amra bint Abd al-Rahman bin Zarara, to be the focus of this research comes in the context of what has been discussed above, especially since she is one of the women who gave their lives in the narration of the noble hadith of the Prophet from its primary sources. Abu Bakr, may God be pleased with her, and her companion, as she also narrated on the authority of the wife of the Holy Prophet, may God bless him and grant him peace, the lady Umm Salamah, may God be pleased with her, and also narrated on the authority of the companion Rafi bin Khadij, and narrated on the authority of the great companion Umm Hisham bint Haritha bin Al-Numan, may God be pleased with her, and she spared no effort in establishing The value of women as an important part of the human society in general and the Islamic society in particular, and with what she presented, may God have mercy on her, from the narration of the honorable hadith of the Prophet, he made her a trustworthy narrator because she was associated with Mrs. Aisha, may God be pleased with her, so she was described as the jurist scholar and the proof

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Kadhim Qati, Sana. "Hermeneutic Islamic Feminism: An Epistemological Intellectual Approach." In 2nd Global Conference on Women’s Studies. Acavent, 2021. http://dx.doi.org/10.33422/2nd.womensconf.2021.06.327.

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Fauziah, Nur, Didin Saepudin, Amany Lubis, Hamka Hasan, and Kusmana Kusmana. "Islamic Modernism and the Development of Islamic Intellectualism." In Proceedings of the 3rd International Colloquium on Interdisciplinary Islamic Studies, ICIIS 2020, 20-21 October 2020, Jakarta, Indonesia. EAI, 2021. http://dx.doi.org/10.4108/eai.20-10-2020.2305145.

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Reports on the topic "Islamic Studies"

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Nguijoi, Gabriel Cyrille, and Neo Sithole. Civilizational Populism and Religious Authoritarianism in Bangladesh, Sri Lanka and the Maldives. European Center for Populism Studies (ECPS), February 2024. http://dx.doi.org/10.55271/rp0051.

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This report gives a summary of the 9th session of the ECPS’s monthly Mapping Global Populism panel series titled “Civilizational Populism and Religious Authoritarianism in Bangladesh, Sri Lanka and the Maldives,” which took place online on January 25, 2024. Moderated by Dr. Syaza Shukri, Associate Professor at the Department of Political Science, Kulliyyah of Islamic Revealed Knowledge and Human Sciences, International Islamic University Malaysia, the panel featured speakers by Mr. Bobby Hajjaj, Department of Management, North South University, Bangladesh, Dr. Maidul Islam, Assistant Professor of Political Science, Centre for Studies in Social Sciences, Calcutta, Dr. Rajni Gamage, Postdoctoral Fellow, Institute of South Asian Studies (ISAS), National University of Singapore, and Dr. Mosmi Bhim, Assistant Professor at Fiji National University.

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HEFNER, Robert. IHSAN ETHICS AND POLITICAL REVITALIZATION Appreciating Muqtedar Khan’s Islam and Good Governance. IIIT, October 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 this backdrop that M.A. Muqtedar Khan has written a book of breathtaking range and ethical beauty. The author explores the history and sociology of the Muslim world, both classic and contemporary. He does so, however, not merely to chronicle the phases of its development, but to explore just why the message of compassion, mercy, and ethical beauty so prominent in the Quran and Sunna of the Prophet came over time to be displaced by a narrow legalism that emphasized jurisprudence, punishment, and social control. In the modern era, Western Orientalists and Islamists alike have pushed the juridification and interpretive reification of Islamic ethical traditions even further. Each group has asserted that the essence of Islam lies in jurisprudence (fiqh), and both have tended to imagine this legal heritage on the model of Western positive law, according to which law is authorized, codified, and enforced by a leviathan state. “Reification of Shariah and equating of Islam and Shariah has a rather emaciating effect on Islam,” Khan rightly argues. It leads its proponents to overlook “the depth and heights of Islamic faith, mysticism, philosophy or even emotions such as divine love (Muhabba)” (13). As the sociologist of Islamic law, Sami Zubaida, has similarly observed, in all these developments one sees evidence, not of a traditionalist reassertion of Muslim values, but a “triumph of Western models” of religion and state (Zubaida 2003:135). To counteract these impoverishing trends, Khan presents a far-reaching analysis that “seeks to move away from the now failed vision of Islamic states without demanding radical secularization” (2). He does so by positioning himself squarely within the ethical and mystical legacy of the Qur’an and traditions of the Prophet. As the book’s title makes clear, the key to this effort of religious recovery is “the cosmology of Ihsan and the worldview of Al-Tasawwuf, the science of Islamic mysticism” (1-2). For Islamist activists whose models of Islam have more to do with contemporary identity politics than a deep reading of Islamic traditions, Khan’s foregrounding of Ihsan may seem unfamiliar or baffling. But one of the many achievements of this book is the skill with which it plumbs the depth of scripture, classical commentaries, and tasawwuf practices to recover and confirm the ethic that lies at their heart. “The Quran promises that God is with those who do beautiful things,” the author reminds us (Khan 2019:1). The concept of Ihsan appears 191 times in 175 verses in the Quran (110). The concept is given its richest elaboration, Khan explains, in the famous hadith of the Angel Gabriel. This tradition recounts that when Gabriel appeared before the Prophet he asked, “What is Ihsan?” Both Gabriel’s question and the Prophet’s response make clear that Ihsan is an ideal at the center of the Qur’an and Sunna of the Prophet, and that it enjoins “perfection, goodness, to better, to do beautiful things and to do righteous deeds” (3). It is this cosmological ethic that Khan argues must be restored and implemented “to develop a political philosophy … that emphasizes love over law” (2). In its expansive exploration of Islamic ethics and civilization, Khan’s Islam and Good Governance will remind some readers of the late Shahab Ahmed’s remarkable book, What is Islam? The Importance of Being Islamic (Ahmed 2016). Both are works of impressive range and spiritual depth. But whereas Ahmed stood in the humanities wing of Islamic studies, Khan is an intellectual polymath who moves easily across the Islamic sciences, social theory, and comparative politics. He brings the full weight of his effort to conclusion with policy recommendations for how “to combine Sufism with political theory” (6), and to do so in a way that recommends specific “Islamic principles that encourage good governance, and politics in pursuit of goodness” (8).

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MARINE CORPS WARFIGHTING LAB QUANTICO VA. Report on a Seminar Regarding Arab/Islamic Perceptions of the Information Campaign, War on Terrorism Studies: Report 2. Fort Belvoir, VA: Defense Technical Information Center, January 2001. http://dx.doi.org/10.21236/ada433333.

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MacDonald, Stuart, Connor Rees, and Joost S. Remove, Impede, Disrupt, Redirect: Understanding & Combating Pro-Islamic State Use of File-Sharing Platforms. RESOLVE Network, April 2022. http://dx.doi.org/10.37805/ogrr2022.1.

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In the face of content takedown and account suspensions on the biggest social media platforms, terrorist groups and their supporters have resorted to the use of file-sharing sites to ensure stable access to their propaganda. Amongst those to have employed this strategy are supporters of the so-called Islamic State (IS). Yet, while studies have repeatedly highlighted the key role that file-sharing platforms play in the dissemination of IS propaganda, there has been little investigation of the strategic considerations that may influence the choice of file-sharing sites from the many available. To address this, this report uses data gathered from 13 public IS Telegram channels over a 45-day period in July - September 2021 to assess three possible strategic considerations: the features offered by different file-sharing sites (such as data storage capacity, maximum upload size, and password file protection); a platform’s enforcement activity; and the ability to generate large banks of URLs quickly and conveniently. Based on these findings, the report proposes a four-pronged strategy to combat the exploitation of file-sharing sites by supporters of IS and other terrorist groups: remove terrorist content at the point of upload; impede the automated generation and dissemination of banks of URLs; disrupt the posting of these URLs on other platforms; and redirect users to other content and support services.

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Avis, William. Role of Faith and Belief in Environmental Engagement and Action in MENA Region. Institute of Development Studies (IDS), May 2021. http://dx.doi.org/10.19088/k4d.2021.086.

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This helpdesk report provides a critical review of the literature on the role of faith and religious values in environmental engagement and action. Contemporary studies have examined the relationship between religion and climate change including the ongoing “greening” process of religions. The review focuses on the responses of the Islamic faith in the MENA region to climate-related issues. MENA is considered one of the region’s most vulnerable to the impacts of climate change. The rapid review drawing from empirical findings notes that religious organizations have great potential in the protection of the environment. Religious organizations possess resources and infrastructure to positively impact the conversation on climate change. While the review acknowledges the important role that religion plays in environmental engagement, there is still no unified perception of climate change among members of the Islamic faith. There are those who believe that there are other more urgent issues such as radicalism, terrorism, democracy, and human rights. The review notes that the shared challenge of climate change can provide a mechanism to bring together faiths to discuss, share teachings, and agree on common action.

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Çakir-Mattner, Naime, Christina Lux, Erkin Calisir, Jan Felix Engelhardt, and Constantin Wagner. Berufsfeld Islam? : Zur Berufseinmündung und Professionalisierung von Absolvent_innen der Islamisch-Theologischen Studien. Akademie für Islam in Wissenschaft und Gesellschaft (AIWG), 2022. http://dx.doi.org/10.21248/gups.69216.

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Tadros, Mariz, ed. What About Us? Global Perspectives on Redressing Religious Inequalities. Institute of Development Studies, October 2022. http://dx.doi.org/10.19088/creid.2021.005.

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How can we make religious equality a reality for those on the margins of society and politics? This book is about the individual and collective struggles of the religiously marginalised to be recognised and their inequalities, religious or otherwise, redressed. It is also about the efforts of civil society, governments, multilateral actors, and scholars to promote freedom of religion or belief (FoRB) whatever shape they take. The actors and contexts that feature in this book are as diverse as health workers in Israel, local education authorities in Nigeria, indigenous movements in India, Uganda, or South Africa, and multilateral actors such as the Islamic Development Bank in Sudan and the World Bank in Pakistan. Some of the case studies engage with development discourses and narratives or are undertaken by development actors, while other cases operate completely outside the international development paradigm. These case studies present some important insights, which while highly relevant for their contexts also draw out important insights for academics, practitioners, activists, and others who have an interest in redressing religious inequalities for socioeconomically marginalised populations.

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Eser Davolio, Miryam. Research on Islamist Extremism in the Swiss Context: Assessing and Analyzing a Sensitive Phenomenon. RESOLVE Network, March 2022. http://dx.doi.org/10.37805/rve2022.1.

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Researching and addressing “radicalization” within smaller European countries is particularly challenging. Not only is it incumbent that research and approaches take into account analyses, findings, strategies, and measures from other contexts, they must also work to craft their own national understanding of the extent and nature of the phenomena and approaches to address it. This chapter discusses the author’s reflections on experiences conducting two studies on violent jihadist radicalization in Switzerland at a time of heightened concern over potential jihadist violent extremist threats. In doing so, the chapter focuses on the ethical and methodological challenges specific to the Swiss context, as well as issues impacting research on violent extremism more generally. The two studies— both of which the author served a role in—additionally navigated the tension inherent in researching a topic of heightened public interest and media coverage.

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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), April 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 by Prabowo in 2024 and contrast the findings with 2019 to address how and why his instrumentalization of religion varied significantly. Applying a discursive-performative lens, discourse analysis will be used to determine if and how religion featured in a sample of Prabowo Subianto’s speeches (six speeches in total, three from each election campaign). Specifically, this analysis will explore how references to religion and a religious community reflect a) his political goals and b) the political community he is attempting to engage. It will also discuss these findings in the context of contemporary populism studies.

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Yilmaz, Ihsan, and Kainat Shakil. Manufacturing Civilisational Crises: Instrumentalisation of Anti-Western Conspiracy Theories for Populist Authoritarian Resilience in Turkey and Pakistan. European Center for Populism Studies (ECPS), August 2022. http://dx.doi.org/10.55271/pp0014.

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This paper looks at the importance of ‘crisis events’ used by leaders employing populist civilisational populism in Muslim democracies. While populism is widely acknowledged and studied as part of early twentieth century political developments, various aspects remain unexplored. One feature is how populists make use of a crisis. While populists do benefit from social and political rifts, this paper goes a step further and argues that civilisationalist populists create imaginary and exaggerated ‘crises’ to sustain and prolong their relevance/position in power as well as justify their undemocratic actions. Using the case studies of Turkey (Recep Tayyip Erdogan) and Pakistan (Imran Khan) allows for a comparison to be drawn between two different leaders seeking to maintain power by using their position to either create civilizationalist crises or to frame ordinary crises as civilisational. The findings highlight that despite different political scenarios and outcomes, both these populist leaders gained political support by creating crises. We find that in most cases, populists exaggerate pre-existing insecurities and events to their benefit. The overblown claims and conspiratorial scenarios aid populists in creating a niche for their narratives by reaffirming their populist categorisation of societies. At the same time, the findings bring forth the troubling issues of the social-political cost of these Islamist civilisationalist populists.

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