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Journal articles on the topic 'Muslim academics'
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1
Muflichah, Siti. "Restorying the Experiences of Muslim Women Academics in Indonesian State Islamic Higher Education: A Narrative Inquiry." Journal of Asian Social Science Research 2, no. 2 (2020): 159–74. http://dx.doi.org/10.15575/jassr.v2i2.24.
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In the last three decades, women have been the majority of undergraduate students in Indonesian higher education. However, the story is different when it comes to women as academics in Islamic higher education institutions. Compared to their male colleagues, female academics have unequal academic and lower leadership positions. There is a low percentage of female academics who have achieved the academic positions of associate professors or professors. They also have low productivity in research and publications. This article deals with the inequality facing Muslim women academics in Indonesian state Islamic higher education (Perguruan Tinggi Keagamaan Islam Negeri [PTKIN]). It asks the question: Do these problems happen due to no opportunities given to Muslim women academics to develop their academic career? In doing so, this article uses narrative inquiry as an approach to revealing the story of Indonesian Muslim academics and the voice of Muslim feminists, which is not internationally acknowledged and recognized. It focuses its analysis on the voice and career experiences of a Muslim woman (Muslimah) academic in an Indonesian state Islamic university using the feminist methodology. It aims to portray how and why female academics face unequal academic achievement. Understanding their voice of higher academic promotion is important to solve the problem of the ‘leaking pipeline’ about genderbased representation in university. The article argues that Indonesian Muslimah academics had low representation at academic advancement as they experienced more barriers than their male colleagues.
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Phillips, Richard. "Muslim Geographies." American Journal of Islam and Society 25, no. 3 (2008): 147–51. http://dx.doi.org/10.35632/ajis.v25i3.1466.
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“Muslim Geographies,” a conference and public lecture organized byRichard Phillips (University of Liverpool) with support from the Economic&Social Research Council (ESRC Research Grant RES-000-22-1785), tookplace on 4-5 April 2008 at Liverpool University and the Merseyside MaritimeMuseum. The event had several goals: to draw together and advancegeographical research involving Muslims, provide a forum for debate aboutthe spaces that shapeMuslimlives, and establish informed dialogue betweenMuslims and non-Muslims as well as between academics and activists.These goals were pursued through a public lecture and debate, to whichmembers of Muslim, activist, and other local communities were invited. Tomake the conference as inclusive as possible, the eventwas free, some of the sessions were held off-campus, and researchers in architecture, sociology,religious studies, anthropology, public policy, geography, and other disciplineswere invited to participate.The opening session, “Envisaging Geographies of, for, and byMuslims,”traced current trends and future directions in geographical research involvingMuslims. Peter Hopkins (Newcastle) presented, and the ensuing discussionfeatured panelists Claire Dwyer (University College London), Ayona Datta(London School of Economics), and Kevin Dunn (New South Wales). Thepanelists complicated the term Muslim geographies by acknowledging theheterogeneity of Muslims’ experiences and identities and expressed concernabout how academic research represents Muslims. Nevertheless, they identifiedthe purchase of geographical research on key areas of Muslim life,including their integration, relationships, surveillance, and identities ...
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Podungge, Rulyjanto. "Hubungan Muslim dan non-Muslim dalam Kerangka Inklusivisme." TEOSOFI: Jurnal Tasawuf dan Pemikiran Islam 8, no. 2 (2018): 509–33. http://dx.doi.org/10.15642/teosofi.2018.8.2.479-503.
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When a society grows and the needs of its members increase, the relation between them and other people—who possess various primordial identities—will be impossibly avoided. This social relation will potentially bring about friction among different groups existed in the society. Islam has established a number of rules concerning the relationship of Muslims and other religious adherents. Although the regulations have been firmly settled, the controversy among the Muslims themselves—in dealing with their relation with the non-Muslims—is often inevitable. The issue of relation with other people of different religions has become contentiously debatable topic among the Muslim academics. The debate has subsequently brought about the emergence of different ideological inclinations within the Muslim society. This ideological preference emerges through such number of “appearances” as moderates, radicals, liberals, traditionalists, and modernists. Each group possesses its own perception along with its arguments about the issue. This article seeks to explain the pattern of Muslims and non-Muslims relation in the light of more moderate and contextual approach. This is so why that Muslims should constantly prioritize inclusive behavior and reciprocally sincere interreligious dialogue with their non-Muslim fellows.
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Geissinger, Aisha. "Progressive Muslims." American Journal of Islam and Society 22, no. 3 (2005): 123–26. http://dx.doi.org/10.35632/ajis.v22i3.1683.
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Particularly since 9/11, students and the wider public have been asking NorthAmerican Muslim academics to comment on current events, while Muslimstudents and the larger Muslim community tend to expect Muslim academicsto “defend Islam” by engaging in apologetics. Nonetheless, this book beginsby stating that its authors seek to raise the level of discourse about Islam, andwant to avoid both apologetics and simplistic answers to complex questions.The introduction makes frank observations about the present state ofthe world’s Muslims and calls for an intellectual response that seriouslyengages modern realities. It is followed by fourteen chapters, which aredivided into three sections, which deal with contemporary interpretations ofIslam, gender issues, and pluralism, respectively. The book concludes witha suggested further reading list and an index ...
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Mohamed, Besheer. "Muslim Americans: Debating the Notions of American and Un-American (by Nahid Kabir)." American Journal of Islamic Social Sciences 36, no. 2 (2019): 85–86. http://dx.doi.org/10.35632/ajiss.v36i2.585.
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Muslim Americans: Debating the Notions of American and Un-American is an ambitious attempt to explore how American Muslims, especially immigrants and their children, see the US and are seen by it. It uses the voices of Muslim Americans to explore what peoples and cultures can be considered American, and which are not. The author offers it as “a counter-narrative to the reactionary thinking of academics ... and some media and politicians who have place Islam/Muslims as the Other.”
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Ashraf Fauzi, Muhammad, Christine Tan Nya-Ling, Ramayah Thurasamy, Adedapo Oluwaseyi Ojo, and Ibrahim Shogar. "Muslim academics’ knowledge sharing in Malaysian higher learning institutions." Journal of Islamic Marketing 10, no. 2 (2019): 378–93. http://dx.doi.org/10.1108/jima-10-2017-0111.
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Purpose The purpose of this paper is to investigate Muslim academics’ knowledge sharing (KS) behavior and its relating predictors in the context of Malaysia. Academics being the center entity of education in higher learning institutions (HLI) has the noble obligation in spreading and sharing knowledge. Moreover, in Islamic teaching, academics having knowledge must let others know that knowledge can be beneficial in everyday life. Design/methodology/approach The underpinning theories used in this study are theory of planned behavior (TPB) and social capital theory (SCT) for assessing the probable factors that can determine academics’ KS behavior. This study evaluates 398 Muslim academics in Malaysia for KS behavior in 20 public and 5 private HLIs. Structural equation modeling–partial least square was used as the tool for data analysis. Findings It was found that all the variables tested in this study were significant, except for commitment. Social network, trust, management support, facilitating conditions and social media are significant predictors in Muslim academics’ KS behavior. Research limitations/implications The findings would enable HLIs to inculcate and enhance KS among academics in terms of theoretical and managerial perspectives. Originality/value This study integrates TPB, SCT and other individual, organizational and technological factors for assessing Muslim academics in Malaysia. Thus, generalization on Muslim academics can be attained in South Asian countries.
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Lindekilde, Lasse. "In the Name of the Prophet? Danish Muslim Mobilization During the Muhammad Caricatures Controversy*." Mobilization: An International Quarterly 13, no. 2 (2008): 219–38. http://dx.doi.org/10.17813/maiq.13.2.4732n40t027q8244.
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The twelve Muhammad caricatures published in September 2005 led to unforeseen Muslim mobilization and claim making in Denmark. Several academics, public intellectuals, and politicians have explained this by referring to the caricatures as the culmination of an existing Islamophobic climate in Denmark. The caricatures were "the straw that broke the camel's back" and Danish Muslims, thus, were bound to react to the imposed grievances. Such sociopsychological arguments require further investigation as to (1) how this unforeseen large and sustained Muslim mobilization in Denmark came about, and (2) why the "confrontation line" of action was chosen by Danish Muslims on this occasion? In doing so, the article argues for a need to de-essentialize, de-exceptionalize and dynamisize the study of Muslim mobilization.
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Kelli, Deonna. "Islam and Society in the Twenty-First Century." American Journal of Islam and Society 17, no. 3 (2000): 129–30. http://dx.doi.org/10.35632/ajis.v17i3.2055.
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The Twenty-Ninth Annual Conference of the Association of Muslim SocialScientists took place October 13-15 at Georgetown University inWashington, DC. The event was titled Islam and Society in the Twenty-First Century and was cosponsored by John Esposito’s Center for MuslimChristian Understanding.Most members of this organization, old and new, considered this AMSSconference among the most successful for several reasons. It scored the bestattendance record in years and the presence of a new generation of bothmale and female Muslim academics. Participants commented positively onthe high quality of papers. The quality and quantity of the presenters andaudience members confirmed that the presence of Muslims in western academicinstitutions is growing.The conference was an international collection of Muslim and non-Muslim scholars with eighty academic papers and over ninety participantspresenting throughout the three-day event in panel sessions and roundtables.Running parellel to the academic session were community issues panels thatdrew in those who were interested in policy-related matters pertinent to theMuslim community. The academic participants of the conference reflectedupon topics that ranged from conceptual and theoretical issues to area andstrategic studies. Some of the themes explored were gender, global warming,globalization, Islamic law, Muslims in the West, cross-cultural communication,family and society, political theory, economics, Islamic philosophyand strategic studies panels on Pakistan and Afghanistan.The conference featured two plenary sessions that provided seminalscholars an opportunity to reflect upon issues facing Muslims in the newmillennium. Islam, Pluralism, and Democracy, moderated by KamalHassan (Rector of the International Islamic University of Malaysia), featuredMurad Hofmann, Abdel-Karim Soroush (Director of Institute ofEpistemological Research, Tehran), John Voll (Georgetown Univeristy),and Mumtaz Ahmad (President of AMSS). The session encouraged academicscholars to have a reflective rather than apologetic approach regardingIslam and to deflect questions from haw Islam is compatible withdemocracy to what type of democracy is compatible with Islam ...
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Ibrahim, Zakyi. "Muslim Intellectualism in the Wake of the Arab Uprisings." American Journal of Islam and Society 28, no. 4 (2011): i—ix. http://dx.doi.org/10.35632/ajis.v28i4.1225.
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With the uprisings in the Middle East and North Africa come scores ofintellectual initiatives and academic investigations geared toward understandingthe forces and motives propelling these unprecedented developments.Conferences are being convened and special issues ofjournals are being dedicated to addressing some aspects of the currentphenomena ‒ not to talk of droves of “experts” (academic tourists?)pouring into the Muslim world for research. In short, the so-called“Arab Spring” ‒ also known by the people from the region as revolution(thawra), uprising (intifāÌa), renaissance (nahÌa) and awakening(ṣaḥwa)1 ‒ has been an intellectual treasure trove for academics in the areasof Middle Eastern Studies, Islamic Studies, and Comparative Politics.But are the attempts to explain these phenomena enough to guide the presentand future Muslim generations to proper trajectories toward sociopoliticaland intellectual success? This editorial is intended to argue that, despitethe potential positive outcomes from recent initiatives, now is the opportunetime for Muslims to seize in order to design future trajectories for their upcominggenerations. The sociopolitical imperatives (civility, freedom, empowerment,pluralism, and happiness, to name a few), to which they aspireto respond, must be guided by, or anchored in, grand intellectual endeavors ...
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Elbelazi, Samah A., and Lama Alharbi. "The “Exotic Other”: A Poetic Autoethnography of Two Muslim Teachers in Higher Education." Qualitative Inquiry 26, no. 6 (2019): 661–66. http://dx.doi.org/10.1177/1077800419843943.
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Considering the current political climate and the terrorist attacks associated with few Muslims around the world, being Muslim females in the United States is challenging. While our religious identity is visible by our Islamic attire, we found ourselves in the frontlines fighting against hatred, stereotypes, bigotry, and racism toward Muslims. In this article, we present our experiences of living a non-White existence when teaching at a White institution in higher education in the United States. Adding to the existing body of research about Muslims in the United States, the study aims at shedding the lights on this experience of Muslim female academics to raise awareness about such struggle and to promote more inclusive environment for Muslims in educational sphere. To voice these experiences, we utilized poetry as a research method by selecting poems from our poetic autoethnography. The analysis of the poems revealed three major themes: (a) Conceptualizing Agency, (b) The Muslim Ban, and (c) Challenging Diversity. In addition, the findings of the study suggest that poetry can be healing and empowering.
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Abdel Haleem, M. A. S. "The jizya Verse (Q. 9:29): Tax Enforcement on Non-Muslims in the First Muslim State." Journal of Qur'anic Studies 14, no. 2 (2012): 72–89. http://dx.doi.org/10.3366/jqs.2012.0056.
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The jizya verse has been the basis of a huge amount of writing by Muslims in Islamic law and Qur'anic exegesis, and by non-Muslim scholars writing about Islam. It continues to be used by some academics, the media and anti-Islamic propagandists to denigrate Islam and its treatment of non-Muslims, especially the ‘People of the Book’. This article aims to examine the verse afresh, using close linguistic analysis and paying due regard to the linguistic and historical contexts of the verse and all its elements, as well as the style of the Qur'an, and what it says outside the confines of this verse. Such analysis will demonstrate that the picture that has been made of this verse, based on various historical contingencies, both by Muslim exegetes and jurists and non-Muslim writers, is far removed from the actual picture as given in the Qur'an itself.
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Oumlil, Kenza. "Muslims and Media Images." American Journal of Islam and Society 29, no. 2 (2012): 105–8. http://dx.doi.org/10.35632/ajis.v29i2.1206.
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Ather Farouqi’s edited book Muslims and Media Images: News VersusViews examines the Hindi and Urdu press as well as Hindi and regional languagefilms. The uniqueness of the collection lies in the grounded approachtaken to study the topic of media images of Indian Muslims. Along with anintroduction and two appendices, this volume consists of nineteen mainlyshort chapters organized in four sections that highlight the experiences ofmedia practitioners, who provide their own accounts and testimonies. Consistingof journalists, newspaper editors, filmmakers, and academics ‒ thecontributors to this volume are writing from the field, while incorporatinghistorical components in a tone embedded in a storytelling style. Althoughcertain generalizations and scattered links between chapters might distractreaders, such grounded conversations are valuable to academics interestedin generating theory from the practice of making media. Most authors providedvivid examples here from their own involvement in the process ofwriting or editing news, while relying on a minimal use of citations, whichpresents an interesting alternative format to standard academic studies.This book offers relevant reading to scholars of Islamic studies, communication,journalism, cinema, political science, and readers interested inIndian media and Muslim representations ...
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Khalafallah, Haifaa G. "Precedent and Perception: Muslim Records That Contradict Narratives on Women." Hawwa 11, no. 2-3 (2014): 108–32. http://dx.doi.org/10.1163/15692086-12341244.
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Muslims who insist on the seclusion of women or their exclusion from men’s gatherings are now routinely dismissed as extremists. That is inaccurate. Many such Muslims follow only key works of fiqh (Muslim scholarly legacy), which modern academics designate as pristine, classical Islam. But this fact leaves important questions unanswered: Why the early Muslim precedents do not always reflect this classical Islam? Why do Arabic-speakers enthusiastically embrace contradictory perceptions of the Sunna on women, that is, the excellent examples set in their communities in Islam’s early centuries? Cracked historical lenses have been the mainstay of such conflicting beliefs, not extremism or irrationality. This article focuses on the disparities between Muslim records and their dominant narratives in presentations of exemplary women. How a particular worldview carefully designed an outline of history that created two separate stores of Muslim memories—one operational and the other latent—reveals the power of such precedents. The article concludes that, despite strides in contemporary research, led by many women, their brilliant findings could remain irrelevant What matters is that the bolted door of the formal narrative opens to admit standards set by long dead and (in Muslim views) excellent women to its store of valid precedents with which the faithful deduce Shariʿa rules/laws.
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Hamzah, Siti Raba’ah, Azimi Hamzah, Jamilah Othman, and Sharmila Devi. "Impact of Islamic Values on the Leadership Style of Muslim Women Academics in Malaysia." Advances in Developing Human Resources 18, no. 2 (2016): 187–203. http://dx.doi.org/10.1177/1523422316641402.
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The Problem The religious background of Muslim women academic leaders in Malaysia guides them in performing demanding roles in managing multiple responsibilities. To date, little is known about the impact of Islamic values on Muslim women leaders in institutions of higher learning, even though Islam is the official religion in Malaysia. In addition, the field of human resource development has done little to explore the leadership style of Muslim women. The Solution This paper presents findings and recommendations of a research conducted for the purpose of exploring, understanding, and presenting the impact of Islamic values on the leadership style of Muslim women academics in Malaysia. This inquiry is significant because it’s open the new sight for HRD scholar and practitioners to explore HRD in a leadership, women leadership, religious, and the role of Muslim faith in women academic leaders. It is hoped that the findings of this research will encourage HRD scholars and practitioners to consider integrated dimension to their scholarly thought and practice related to leadership style. The Stakeholders The outcomes of this research will be of interest to those women who are currently in leadership roles in academia, as well as those women interested in moving into these roles. It should also be of interest to higher education administrators and, particularly, those within higher education charged with developing leaders. Human resource development scholars and practitioners will also benefit from the contributions of this article to our general understanding of women in leadership roles.
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Othman, Irma Wani, Romzi Ationg, Mohd Sohaimi Esa, Mohd Nur Hidayat Hasbollah Hajimin, and Abang Mohd Razif Abang Muis. "SIGNIFICANCE OF LIFE PRINCIPLES WITH REFERENCE TO RELIGIONS, CULTURE, THE PRACTICE OF FAITH AND VISION OF THE WORLD AS A WHOLE (WORLDVIEW): THE MOTIVE OF MUSLIM ACADEMICS IN BUILDING UP A CAREER IN MALAYSIA." International Journal of Law, Government and Communication 6, no. 23 (2021): 85–103. http://dx.doi.org/10.35631/ijlgc.623006.
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The Islamic world and the significance of careers to Muslim expatriate academics have a correlation with the individual’s living beliefs to contribute to society and the religion itself. As a country that recognises Islam as the official religion, Malaysia has its own uniqueness when it places emphasis by offering study programmes based on the concept of Islam according to Quran and Sunnah. The element of reviving the concept of Islamic learning succeeded in attracting a community of Muslim expatriate academics to come and work in Malaysia. Therefore, this study is designed to identify the motives considered by Muslim expatriate groups when choosing a career destination in Malaysian Public Universities. A qualitative approach that utilises in-depth interviews was conducted on 30 Muslim expatriates working in four selected public universities in the country. By applying thematic analysis, the results of the study found that the three main motives that catalyses the arrival of Muslim expatriate academics to Malaysian Public Universities are 1) The principle of life based on Islam as a religion of faith; 2) The tendency of the family is in the life of the majority of the Muslim community and 3) Career in the context of the privilege of offering the concept of Islamic studies programmes in Malaysian Public Universities. The findings of this study are useful for formulating an internationalisation policy with a religious background as a principle of career development. The direction of this study can be extended to focus on university governance and policy based on Islamic higher education. The interconnectedness of the majority Malaysians who are Muslim justifies the country’s public universities to plan strategically and be competitive in ensuring Islamic studies as one of the components enshrined in the national higher education agenda.
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Khan, Harun, Hassan Joudi, and Zahraa Ahmed. "The Muslim Council of Britain: Progressive Interlocutor or Redundant Gatekeeper?" Religions 11, no. 9 (2020): 473. http://dx.doi.org/10.3390/rel11090473.
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Since its inception in 1997, the Muslim Council of Britain (MCB) has evolved to become one of the most enduring British Muslim organisations. It is a representative body for over 500 member bodies (‘affiliates’) including mosques, schools and charities. During the course of the last two decades, it has been subject to external comment and sometimes critique by academics, media commentators, policy-makers, and others. This special issue of the journal Religions has provided a welcome opportunity for the current leadership of the MCB to write about the organisation from ‘within’, based on their long-standing time volunteering with it. This paper is based on an oral history methodology involving extended interviews with the oversight of a research director, supplemented by reference to existing academic and other sources. Therefore this paper is essentially a type of ‘edited transcript’ aggregated wholly from a series of first person interviews undertaken with the current senior elected leaders of MCB; reorganised for clarity and drafted out with added ‘prose’ allowing for it to be presented in essay form. The result is the first documented ‘insider’ perspective on the ways in which the MCB has tackled issues such as internal governance, the challenge of ‘representation’ in view of the diversity of British Muslim communities, changing relationships with government, and policy work. It becomes apparent through the paper that the MCB has matured into a constructively self-critical, pro-active, and more strategically professional body, that contributes to the flourishing of Muslim communities and the place of Islam in British society. The production of the paper is itself an indicator of the growing confidence and capacity of the MCB, and its ability to contribute positively to academic discourse and debate about Muslims in Britain.
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El-Halaby, Sherif, and Khaled Hussainey. "Contributions of early Muslim scholars to originality of bookkeeping-system." Corporate Ownership and Control 13, no. 3 (2016): 543–60. http://dx.doi.org/10.22495/cocv13i3c3p13.
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We explored the early Muslim scholars’ contributions to the originality of the Bookkeeping system by comparing the contributions of Western academics with those of Muslim scholars. We investigated, also, the knowledge transfer between East and West and how the early Muslims scholars’ contributions were part of the fundamentals of the Bookkeeping System. A surveying most of essays that concentrating on developments in the historical bookkeeping literature as well as reviewing historical literature about transfer knowledge between East and West. We found that Muslim scholars’ contributions to the originality of the Bookkeeping system could be divided into three stages. Firstly, it began with the foundation of Islam in 610; this sets up the basics of the Bookkeeping System. Secondly, Al-Khwarizmi sets up a comprehensive Bookkeeping System in 976. Thirdly, during the period 1332 to 1418, Al-Nuwayri and Al-Qalqashandi completed the structure of the Bookkeeping System. We found, also, that, from the 8th to the 15th centuries, Muslim scholars represented a knowledge bridge for the West suggesting that Luca Pacioli’s work was the outcomes of the Muslim scholars’ contributions. It is the first study that links the originality of Bookkeeping system with transfer knowledge between East and West. It is the first research that compare between East and West’ contributions towards Bookkeeping’ pyramid
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Mohammed, Dheen. "كيف نفهم الدين؟". DINIKA : Academic Journal of Islamic Studies 2, № 3 (2017): 387. http://dx.doi.org/10.22515/dinika.v2i3.1084.
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This paper attempts to present the concept of religion as articulated by Muslim scholars contributing thus to the ongoing current debate on understanding religion. The need for the paper arises from the factual position that western perceptions about approaches to religion have inundated the Muslim world (and the world at large) to the extent that the intellectual endeavors of many Muslim academics are largely shaped by these perceptions while the Muslim contribution in this regards is minimal if not significantly absent from the scene. This paper endeavors to situate the Muslim perception of understanding other religions within the context of the general framework. Keywords:Religion, Concept of Religion, Approaches to Religion
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Haron, Muhammed. "Second International Congress on Islamic Civilization in Southern Africa." American Journal of Islam and Society 33, no. 3 (2016): 150–54. http://dx.doi.org/10.35632/ajis.v33i3.931.
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In 2006 the first International Congress of Islamic Civilization in SouthernAfrica was hosted by AwqafSA (www.awqafsa. org.za) and IRCICA (Centrefor Islamic History, Art, and Culture www.ircica.org) at the University of Johannesburg.IRCICA, the prime mover and funder of this and similar conferencesand congresses worldwide, has been actively promoting these platformsto bring academics, scholars, researchers, and other stakeholders together tohighlight research outputs and findings that reflect upon the status and positionof Muslim minorities worldwide. Since Southern African Muslim communitiesform an integral part of Africa’s Muslims, it decided to host a follow-upevent in the region.IRCICA once again teamed up with AwqafSA, which had been in closecontact with IRCICA since the 2003 Uganda “Islamic Civlization in EastAfrica” conference. For this congress, AwqafSA partnered with the InternationalPeace College of South Africa (IPSA) and the University of KwaZulu-Natal (UKZN). It also teamed up with ITV, Radio Al-Ansaar, and the MinaraChamber of Commerce. Since UKZN was the main academic partner, thecongress was held from March 4-6, 2016, at the Senate Chambers of UKZN’sWestville campus.The organizers’ objectives for the congress were to (a) increase people’sknowledge of the history and heritage of Southern Africa’s Muslims, (b)strengthen cooperation among Muslim and African nations and their peoplesby producing and disseminating Islamic and cultural knowledge, and (c) offera forum for the true understanding of Islamic culture in the world.Donal McCracken (acting dean of research, College of Humanities) officiallywelcomed the delegates. Following his opening remarks, the audienceheard from the representatives of the Congress Organizing Committee.Zeinoul Cajee (CEO, AwqafSA), Halit Eren (director-general, IRCICA), andShaykh Ighsaan Taliep (IPSA). Eren underscored the importance of these ...
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Haque, Ahasanul, Abdullah Sarwar, Farzana Yasmin, Arun Kumar Tarofder, and Mirza Ahsanul Hossain. "Non-Muslim consumers’ perception toward purchasing halal food products in Malaysia." Journal of Islamic Marketing 6, no. 1 (2015): 133–47. http://dx.doi.org/10.1108/jima-04-2014-0033.
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Purpose – This study aims to identify the factors that influence Malaysian non-Muslim consumers’ perception towards buying halal food products. Design/methodology/approach – A structured close-ended questionnaire was used for data collection through a random distribution to 500 non-Muslim consumers from various states in Malaysia. Findings – Using SPSS package, the factor analysis was able to identify three main variables. Later, the hypotheses were tested using structural equation modelling. This study has indicated that the perception of non-Muslim consumers about halal food products is influenced by their attitude, subjective norm and perceived behavioural control, specifically in the context of Malaysia. Research limitations/implications – This finding will help both the academics and the industry food makers in understanding the perception of non-Muslim consumers towards the concept of halal food products. Practical implications – The outcome of the study can serve as a useful reference to relevant Malaysian statutory bodies on the current perception of the Malaysian non-Muslim consumers towards Malaysian halal agenda. This will also help the industry food makers to serve their customers better as well as maximize their profit through a well-planned marketing campaign. Social implications – It prepares a sound basis for Malaysian policymakers to promote the involvement of Malaysian non-Muslim entrepreneurs within the halal food service industry with the intent of improving the socio-economic strata of its participants and, at the same time, fulfilling their religious obligations in providing halal foods for fellow Muslims. Originality/value – Because very few researches have studied non-Muslim consumers’ perception towards halal food products, the development of halal food theory will help in capitalizing the practices in non-Muslim countries.
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Laeheem, Kasetchai, Punya Tepsing, Thongphon Promsaka Na Sakolnakorn, and Hasbullah Azizskul. "Action Research to Promote Islamic Learning for Elderly Muslims in Khao Tum Sub-District and Yarang Sub-District Yarang District Pattani Province." Journal of Social Sciences Research, no. 66 (June 20, 2020): 639–48. http://dx.doi.org/10.32861/jssr.66.639.648.
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The objectives of this action research were to explore the conditions of promotion, to develop guidelines for promotion, to examine the results of the operational promotion of Islamic learning, and to propose application of the results for policymaking. Data were collected through in-depth interviews, brainstorming and critique meeting with early-elderly Muslims, Muslim leaders and Muslim academics. The data were analyzed with content analysis after experiments were conducted with the target groups. T-test and one-way ANOVA using the R program were performed. The results were as follows. 1) The elderly Muslims in the two areas had problems in Islamic learning, needed Islamic learning, had methods for Islam studies, received Islamic learning promotion, and had the same factors of Islamic learning. 2) A suitable guideline for promoting Islamic learning was group study activities or “Halaqah Activities Program”. 3) After the operational experiment, all the four groups of elderly Muslims had higher performance results on all the three aspects. 4) Heads of families, community leaders and local organizations should encourage the use of Halaqah activities to promote Islamic learning among all age groups.
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Battour, Mohamed, Fatemeh Hakimian, Mohd Ismail, and Erhan Boğan. "The perception of non-Muslim tourists towards halal tourism." Journal of Islamic Marketing 9, no. 4 (2018): 823–40. http://dx.doi.org/10.1108/jima-07-2017-0072.
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Purpose This paper aims to explore the perceptions of non-Muslim tourists towards halal tourism in Malaysia and Turkey. It also investigates the extent to which non-Muslim tourists are willing to purchase certain types of halal products and services. Design/methodology/approach Qualitative data were collected by conducting 35 semi-structured interviews with non-Muslim tourists in Malaysia and another 25 in Turkey. Findings Six major aspects are identified that describe the perceptions of non-Muslim tourists towards halal tourism. This paper also provides some suggestions for destination marketers on how best to cater for Western tourists and increase international arrivals. Originality/value This paper explores the perceptions of non-Muslim tourists towards halal tourism which is totally new research in destination marketing. It provides some original insights into the interactions between the religion of Islam and non-Muslim tourists. The insight should be of value to authorities, the industry and academics in both the Muslim and non-Muslim worlds.
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Hasmad, Nurjannah. "Reviewing The Literature on Multiple Themes of Islamic Attire Practice Among Muslim Women." Journal of Fatwa Management and Research 24, no. 1 (2021): 78–93. http://dx.doi.org/10.33102/jfatwa.vol24no1.314.
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Islam calls upon its men and women believer to preserve their chastity, in which one of the ways to achieve it is through proper clothing that covers their aurah. Various Quranic verses and prophetic traditions provide guidelines about how one should cover their aurah. Nevertheless, Islam does not specify the type of clothing to be worn, affirming that that any clothes are permissible, as long as it follows the guidelines of aurah covering. Even though it is undisputable that it is a religious commandment in Islam for its believer to dress in a manner that their aurah is not revealed, the fact is that nowadays, many other themes other than religion are layering Islamic attire practice among Muslim women whether it is hijab, jibab, abaya, or any other Islamic apparel. This article aims to review literatures related to the practice of Islamic attire among Muslim women within the last 10 years, focusing on the themes accompanying it among Muslim women around the world. Official-based and academic-content literatures related to Muslim women attire from 2010 until 2020 are selected and analysed to discover the themes involved in the practice of Islamic attire among Muslim women. This article found several important themes behind the practice of Islamic attire among Muslim women, namely religion, culture, society, family, fashion and media. The finding in this article may be useful for academics and researchers to further undertake the topic of Muslim women attire, as well as to fill the gaps on aspects yet to be studied on the topic of Muslim women attire.
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Hamidah, Hamidah. "Arabic Language: between Learning Necessity and Responsibility (ar)." Al-Ta'rib : Jurnal Ilmiah Program Studi Pendidikan Bahasa Arab IAIN Palangka Raya 7, no. 1 (2019): 35–44. http://dx.doi.org/10.23971/altarib.v7i1.1472.
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This article aims to explain the position of Arabic language, its role and the orientation of learning it. It also tells about how muslim people respond to it, and how they take responsibility to give their children Arabic learning. In fact, not all Indonesian muslims learn Arabic whereas it is the language used in the pray and in the Holy Quran and Hadith, the two main sources of Islamic teachings. The role of Arabic also can be noticed in the development of Islamic studies and civilization. It is also as the means of communication, and international relation and diplomacy as well. Recently the orientation of the Arabic learning also changes not only for religious but also professional and economic purposes. In the religious context, every muslim is obliged to learn Arabic as much as he can to help him do the prayer. To understand the Quran and Hadith, and to master in Islamic studies, he has to learn Arabic, and so does those who teach Islamic lessons in the school, Arabic teachers and other muslim academics. Parents should pay special intention to their children’s Arabic skill so that the language will remain sustainable.
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Ahmed, Abdul-Azim, and Mansur Ali. "In Search of Sylhet—The Fultoli Tradition in Britain." Religions 10, no. 10 (2019): 572. http://dx.doi.org/10.3390/rel10100572.
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This article presents a case study of the Fultoli tradition, an expression of Islam dominant amongst Bangladeshi migrants to the UK, but which in general terms has failed to communicate itself to British-born Muslims. It is also a denominational identity that has been overlooked in academic literature on British Muslims, and regularly mischaracterized. To correct this, the article presents an overview of Fultolir Sahib, the late founder of the tradition, and the theological distinctiveness of his teachings, before considering its movement to Britain. A varied methodological approach is adopted in order to explore the topic, combining a textual exploration of Fultoli sources with qualitative interviews with members of the Fultoli tradition, and also autoethnography drawing upon the authors’ (who were both raised by Fultoli parents) experience of the tradition. The article argues that Fultolir Sahib’s authority is constructed in an idiom that is inaccessible to British-born Muslims and that Fultoli institutions have failed to create leaders capable of preserving the tradition. It concludes that despite the diminishing numbers of Fultolis in Britain, it is still important for academics to recognize their unique role in the landscape of Muslim denominational diversity.
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Aliyu, Chika Umar. "National Seminar on Muslims and Islamic Scholarship in Twentieth Century Nigeria." American Journal of Islam and Society 12, no. 1 (1995): 137–39. http://dx.doi.org/10.35632/ajis.v12i1.2401.
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This seminar was organized by the Center for Islamic Studies (CIS),Usmanu Danfodiyo University (UDU), Sokoto, Nigeria. Many importantpersonalities and academics of merit attended. The main theme wasdivided into seven subthemes: Islamic scholarship in modem Nigeria, intellectualcontributions of notable Muslim scholars, Muslim relationswith non-Muslims, Muslim religious groups and national unity, the influenceof foreign Muslims on Muslims in Nigeria, contemporary innovation(bidah) and the challenge of Islam, and Muslims and religiouspractices.Twenty-two papers were presented. During the opening ceremony,speeches were made by Zayyanu Abdullahi (vice-chancellor of UsmanuDanfodiyo University) and Sambo W. Junaid (director, Center of IslamicStudies, Usmanu Danfodiyo University). The paper by Colonel YakubuMu’azu (governor of Sokoto State) was delivered by his representative,Muhammad Lawa Maude (commissioner for works, housing, and environment).The representative of Alhaji Ibrahim Dasuki (sultan of Sokoto)Magajin Rafi of Sokoto also attended the opening ceremony.In the first session, M. G. Maitafsir (Faculty of Education, UDU) presented“Islamic Scholarship in Nigeria Today: A Way Forward.” He discussedthe problem facing Islamic scholarship and offered solutions. BelloD. Bada (Department of Modem European Languages, UDU), speakingon “The Role of Hausa Proverbs in the Propagation of Islam in Nigeria,”explained how some Hausa proverbs containing codes of “do’s” and“don’t’s” similar to Islam help to establish the Islamic faith and practices.Habib al Hassan (Translation Bureau UNESCO, UDU), in his “TheKnowledge of HisLsb and Its Teachers in Hausaland (1900-1914),” pointedout that many Nigerian scholars specialize in this area. In a similar paper,“How Hisab is Performed in Hausaland (1900-1914),” he showed throughfigures and illustrations how mathematics is mixed with magic to find certainhidden facts and to perform certain good or bad actions ...
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Rizvi, Sajjad H. "Islamic Political Radicalism." American Journal of Islam and Society 25, no. 2 (2008): 118–21. http://dx.doi.org/10.35632/ajis.v25i2.1477.
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As jihadi ideology shifts from articulating a perpetual conflict against the“far enemy” (read: the United States and its allies) and the “near enemy”(read: the United States’ clients) within the Middle East and the wider Muslimworld to taking the conflict to the heart of the far enemy in NorthAmericaand Western Europe, it is time for academics to take stock of what hashappened, how it has happened, and why. The “radicalization” debate, as itis called, tries to ask the pertinent question of why some Muslim male citizensof these “western” states feel so disenchanted, dis-integrated, and alienatedfrom their immediate communities that they can perpetrate such grossacts of violence as the bombings in Madrid in March 2004 and 7/7 in London.The challenge of such violent radicalism (and it is important to qualifyit as such, since radicalism traditionally has been a political virtue of the Leftdemanding change) affects security policy as well as the integrity and dignityof Muslim communities. Tahir Abbas, a reader in sociology at the University of Birmingham anda leading expert on the sociology of Britain’s Muslim communities, hasassembled a vibrant interdisciplinary circle of specialists, comprisingMuslimand non-Muslim academics and activists, to tackle this question. The collectionbrings together studies in political science, political sociology (the primaryfocus for the debate on radicalism), anthropology, psychology, criminology,and related disciplines.The contributors concentrate on Britain, albeitwithin a European context, and thus this book might be of value for thosestudying Islamismin otherMuslim-minority contexts (particularly the UnitedStates) and even in Muslim-majority contexts as a base of comparison ...
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Hunt, Sylvia J. "Muslim Communities in the New Europe." American Journal of Islam and Society 15, no. 2 (1998): 129–37. http://dx.doi.org/10.35632/ajis.v15i2.2186.
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Although Muslim Communities in the New Europe is long and complex, it isnot obscure, and each of its sixteen chapters can be read as a separate entity. The contributors are seventeen academics from universities in various countries ofEastern and Western Europe, as well as the three editors who are based at threeEnglish universities. A short preface is followed by the first chapter, which isalso the first part of the book, appropriately titled “Themes and Puzzles.” Theremaining chapters examine selected countries individually in Eastern andWestem Europe in parts I1 and 111, respectively. Each chapter has helpful andclear endnotes, and a useful index is also included. Tables analyzing the Muslimpopulations in East European countries are given in chapter 2 and those ofBelgium and The Netherlands in chapter 10.In the Preface, the book is described as the “final outcome of a three-year project”to “produce a coherent comparative overview of. . . the role and positionof these Muslim communities.” The material was gathered from two internationalconferences on the subject and from researchers throughout Europe.Professor Gerd NoMeman modestly states: “This volume cannot claim to becomprehensive, but. . . it is hoped that it may contribute to a better understandingof the trends and dynamics involved, and provide the basis for further work.”Chapter 1 outlines the events leadiig up to the present general situation in thenew Europe. The continent is divided into (1) Eastern Europe, where, after thecollapse of Communism at the end of the 1980s. strong nationalist and religiousfeelings erupted; and (2) Western Europe, which, during a long economic recession,absorbed a sudden large influx of migrants from African and Asian countriessuffering serious political and economic upheaval.In parts I1 and 111 the contributors seek to answer a wide range of importantquestions concerning the relationship between Muslims and non-Muslims inEurope generally and between Muslims and non-Muslim governments in particular.How significant is the influence of history, the current economy, the originsof the Muslims and the level of their adherence to Islam, local and centralgovernment policies, local customs, international relations, public opinion, andso on? How does the reaction of the younger generation of Muslims to their situationcompare with that of their parents? Throughout the studies of the selectedcountries, the fear of the perceived loss of security and identity seems to beat the root of action and reaction by both Muslims and non-Muslims. How farcan the minority and majority societies adapt to each other without either sidelosing its identity and security? Possible solutions to the problems of integratingMuslims into non-Muslim societies are suggested by some of the contributors.Chapter 2 examines the links between religion and ethnicity in EasternEurope, where Islam has been “an indigenous presence for centuries.” AlthoughIslam is independent of race, color, and language, “around the fringes of theIslamic world” it is the basis of the identity of certain groups within nationalities,such as the Bosnian Muslims and Bulgarian Pomaks.The contributors then tackle one of the puzzles, that of how to define ethnicity.They descrike the current theories, which put varying emphasis on theobjective elements of kinship, physical appearance, culture, and language, andthe subjective elements, namely, the “feeling of community” and the “representationswhich the group has of itself” (p. 28) ...
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Anjum, Ovamir. "Editorial." American Journal of Islam and Society 35, no. 4 (2018): vii—xiv. http://dx.doi.org/10.35632/ajis.v35i4.856.
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In the last issue, I wrote about the limits of suffering vicariously, and thattrue solidarity requires constant engagement and practical acts of solidarity.In this editorial, I have invited a young Muslim activist of Uyghur rootsto reflect on the present moment. Aydin Anwar was my student at a summerprogram in Istanbul last year at Ihsan Academy. She is a courageous,articulate, and inspiring voice for the horrendous violation of the basichumanity and rights of the Uyghur Muslims by the occupying Chinesegovernment. Governments of Muslim countries are quiet. In a report twoweeks ago, the UN Committee on the Elimination of Racial Discriminationexpressed alarm at the “numerous reports of detention of large numbersof ethnic Uyghurs and other Muslim minorities held incommunicado andoften for long periods, without being charged or tried, under the pretextof countering terrorism and religious extremism.” Over a million UyghurMuslims have been sent to concentration camps, according to Uyghurs aswell as independent observers. A Human Rights Watch report noted thatmillions of Xinjiang residents were having their DNA, fingerprints, and retinalscans collected; earlier in 2017, the region’s Muslims were banned fromwearing long beards or veils in public.We Muslim academics, intellectuals, and scholars need to listen to andstrengthen voices like that of Aydin Anwar. In fact, we must follow her lead.I will let her speak for herself; I hope you can hear the disciplined rage andresolute voice of her words as you read these meticulously documentedstatements:A Brewing Genocide in Occupied East TurkestanI sat in a room with around thirty refugee women in Istanbul duringsummer 2016. We were listening to Munawwar, an Uyghur activist andIslamic teacher who fled China in the 1990s, explain the meaning of achapter in the Quran before ending the session with a prayer. Soon into ...
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Van Bruinessen, Martin. "Editorial." Kurdish Studies 4, no. 2 (2016): 119–21. http://dx.doi.org/10.33182/ks.v4i2.423.
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The travellers, diplomats, missionaries and academics who have written on the Kurds have always shown a remarkable fascination with the Yezidis. The great Ottoman traveller Evliya Çelebi, who in the mid-seventeenth century wrote so extensively on diverse aspects of Kurdish culture, social life and political organisation that he may well be called the first Kurdologist, was also one of the first to write some tantalising observations on customs and practices of the Yezidis he encountered. He also reports in some detail on two punitive campaigns mounted by Ottoman governors against the Yezidis of Sinjar, in one of which he played a minor role himself. Christian missionaries based in Kurdistan were drawn to the Yezidis as the major non-Muslim and non-Christian community and fascinated by what they understood of its elusive theology. Two of the founders of West European academic Kurdology, C. J. Edmonds and Roger Lescot, devoted some of their major work to the Yezidis, and most Kurdish experts have felt the need to pay due attention to the Yezidi religion. Several of the ideologists of Kurdish nationalism, finally, have elevated the Yezidis to the status of most authentic Kurds. For more has been written about the Yezidis and their religion than about the religious practices and institutions of the Muslim Kurds, reflecting a bias among both foreign academics and secular Kurdish nationalists.
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Memon, Nadeem, and Sameena Eidoo. "Nation, Citizenship, and Belonging." American Journal of Islam and Society 26, no. 2 (2009): 150–53. http://dx.doi.org/10.35632/ajis.v26i2.1405.
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TheAssociation ofMuslim Social Scientists of NorthAmerica (AMSS) heldits fifth annual Canadian Regional Conference in Waterloo, Ontario, atWilfred Laurier University (WLU) on 21 May 2009. The Muslim StudiesOption Program Committee and the Department of Religion and Culture atWLU cosponsored this event, and Jasmin Zine (WLU) andMeena Sharify-Funk (WLU) were the cochairs. The Tessellate Institute, a CanadianMuslimthink tank, coordinated and cosponsored the keynote panel.The theme, “Nation, Citizenship, and Belonging: Muslim CulturalPolitics in Canada,” brought together academics, emerging scholars, andcommunity activists to explore critical questions about the space in the middlewhere engaged Muslim Canadians stand. In her opening remarks,Sharify-Funk identified that space as being located on an isthmus betweenthe realities of abject discrimination and the potentialities of citizenship. Sheremarked that this conference sought to ask the difficult questions aboutwhetherMuslim Canadians can engage the challenges and move beyond theinternal contradictions that inherently shape Muslim cultural politics ...
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Taji-Farouki, Suha. "Minority Muslim Communities in Post-Bipolar Europe (Western Europe & the Balkans)." American Journal of Islam and Society 12, no. 1 (1995): 131–34. http://dx.doi.org/10.35632/ajis.v12i1.2399.
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A conference on Minority Muslim Communities in Post-BipolarEurope (Western Europe & the Balkans), convened by the Centre forMiddle Eastern and Islamic Studies at the University of Durham (UK),was held at the Regency Palace Hotel in Amman at the invitation of theRoyal Academy for Islamic Civilisation Research (Al AIBait Foundation).It was funded largely by Jordanian governmental sources on the instructionof HRH Crown Prince Al-Hassan, who has a particular interest in theconference theme, and who extended his royal patronage to the event.Modest contributions towards expenses were also forthcoming from theWorld Assembly of Muslim Youth (Riyadh, Saudi Arabia), and L'lnstitutEuropean des Sciences Huamines (Saint-Leger-de-Pougeret, France).Attended by some thirty-five researchers and activ-ists, this conferencewas the third in a series initiated by British academics. The first twowere held during 1993 in Skopje (FYROM) and Durham (UK), and weresponsored by the British Council and the Council of Europe. This one differedfrom its predecessors in a number of ways. For the first time. anattempt was made to provide a forum for exchange between Europeanresearchers in this field and their colleagues from the various EuropeanMuslim communities examined. An effort was also made to cut acrosssocial scientific, political, and human rights discourses.The conference was inaugurated by Suha Taji-Farouki (Centre forMiddle Eastern and Islamic Studies, University of Durham), the ConferenceConvener; Mani' al-Johani (Secretary-General, World A sembly ofMuslim Youth); Ahmad Maballah (Director of Academic Affairs,L'Institut European des Sciences Humaines); and by HRH Crown PrinceAl-Hassan, delivered on his behalf by HE Professor Nassir EI-Din ElAssad(President, Royal Academy for Islamic Civilisation Research, AlAIBait Foundation). Each speaker highlighted the importance and timelinessof the conference, in light of the USSR's and Yugoslavia's disintegrationand the growing strength of movements inimical to North African,Middle Eastern, and Asian Muslims in western Europe. Speakers alsopointed to the popular notion of a so-called civilizational conflict betweenIslam and the West, positing Europe's relations with its Muslim ...
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Willoughby, Jay. "Islam in the Age of Global Challenges." American Journal of Islam and Society 26, no. 1 (2009): 155–57. http://dx.doi.org/10.35632/ajis.v26i1.1430.
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On 14-15 November 2008, Georgetown University’s Copley Formal Loungeand Philodemic Room served as the venues for an extraordinary conferenceon a unique Muslim leader who is finally becoming better known in theUnited States: Fethullah Gulen. Beginning in the early 1950s, this graduateof the Turkish seminary system began encouraging Turkish businessmen andothers to build schools to provide a modern education to as many students aspossible. People listened, and there are now over 600 schools in 100 countries.This conference, “Islam in the Age of Global Challenges: AlternativePerspectives of the Gulen Movement,” which was sponsored by the GeorgetownUniversity President’s Office, the Alwaleed bin Talal Center forMuslim-Christian Understanding, and the Rumi Forum, attracted both Muslimand non-Muslim academics and others.Of the 170 papers submitted, forty were chosen the address the movementfrom the following viewpoints: (1) the man, his thoughts and ideas,and how he formed his community and (2) what the movement is doing visà-vis bringingmeaning to people’s lives, who/what were/are his sources, tolerance,dealing with non-Muslims, issues of religious freedom, women,peace issues, interfaith dialogue, the role of his schools in peacemaking,charitable organizations, financial sources, and globalization ...
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Laeheem, Kasetchai, Jaruwat Songmuang, Hasbullah Azizskul, Khaled Hayisa-e, and Abdullah Chelong. "Development of Learning Activities to Promote Islamic Ethics for Muslim Youth in the Three Southern Border Provinces, Thailand." Journal of Social Sciences Research, no. 67 (July 15, 2020): 700–707. http://dx.doi.org/10.32861/jssr.67.700.707.
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The objectives of the study were to investigate conditions of Islamic ethics promotion and to develop learning activities to promote Islamic ethics for Muslim youth in the three Southern border provinces. Data were collected through in-depth interviews, brainstorming and critique meetings with four groups of informants: Muslim youth, parents and guardians, Muslim leaders, and Muslim academics. The data were analyzed using content analysis and presented using descriptive analysis. The results were as follows. 1) Islamic ethics promotion faced the problems of lacking experts or knowledgeable persons to carry out Islamic ethics promotion, and family did not give importance to Islamic ethics promotion. As a result, Islamic ethics promotion was not successful, Muslim youth did not receive enough Islamic ethics promotion and some of them behaved against Islamic ethical principles and neglected Islamic practice. Even though Islamic ethics promotion is needed for Muslim youth to live their lives consistent with Islamic principles, some of them wanted to have group learning activities and Islamic ethics training camps to be organized regularly so that they could appropriately apply them in their everyday life. 2) There were seven types of learning activities to promote Islamic ethics among Muslim youth that the community could apply according to the needs of the target group and community context. They were group study activities, mind-resting activities and nighttime Islamic activities, Islamic ethics training camps, Anasyid activities (singing and chanting activities to raise awareness), social reflection plays, volunteering activities, and meet the Muslim youth of new generation activities.
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Kaplick, Paul M., and Rasjid Skinner. "The Evolving Islam and Psychology Movement." European Psychologist 22, no. 3 (2017): 198–204. http://dx.doi.org/10.1027/1016-9040/a000297.
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Abstract. Since the late 1970s there has been a growing awareness in academic literature, and particularly among Muslim psychologists, of the relationship between Islam and psychology. Indicated by almost 40 years of publications and debates, this progression of interest has pointed toward the potential establishment of an Islam and psychology movement within the landscape of psychological sciences. We provide a narrative review that outlines the constitutive elements and appraises the current state of the field. Attention is given to the predominantly-involved professionals, academics, and associations; as well as to the definition of its subject matter and conceptual approaches. We conclude by summarizing current opinions on how the movement may successfully evolve.
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Mohd Beta, Raja Mayang Delima, and Kalsom Ali. "THE INFLUENCE OF JOB BURNOUT, PERCEIVED ORGANIZATIONAL SUPPORT AND ISLAMIC RELIGIOSITY TOWARDS INNOVATIVE WORK BEHAVIOR AMONG ACADEMICS IN MALAYSIAN RESEARCH UNIVERSITIES, KLANG VALLEY." Humanities & Social Sciences Reviews 5, no. 2 (2017): 71–81. http://dx.doi.org/10.18510/hssr.2017.522.
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The days when academics were regarded as a low-stress working environment were over. Because of the reshaping of academics' work, multiple roles have emerged, and the academics must take steps for the changing situations in their academics' practices. When academics do not experience a sense of well-being at work and feel the lack of competencies, this may lead academics to experience a high level of burnout or even leave the teaching professions.
 Therefore, this study will be conducted to examine the burnout characteristics of academics in research universities in Malaysia towards their innovative work behavior in teaching, research and service activities. With the high demand of producing specific research outputs put the academics under pressure to cope with their teaching responsibilities and other managerial and administrative responsibilities. 
 This study will also examine the moderating effects of Islamic religiosity on the relationship between job burnout, perceived organizational support and innovative work behavior among academics in Malaysian Research Universities. Three hundred and sixty-four (364) Muslim academics from four Malaysian Research Universities located in Klang Valley will be sampled. Data will be collected via questionnaires, and the study will be using SPSS and AMOS, an approach of structural equation modeling to examine the survey data. 
 Thus, the findings will be expected to show that the effect of job burnout and perceived organizational support on innovative work behavior is significant for academics and that Islamic religiosity of academics contributed to alleviating job burnout and enhancing positive, innovative work behavior.
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Le Ha, Phan, and Azmi Mohamad. "The making and transforming of a transnational in dialog: Confronting dichotomous thinking in knowledge production, identity formation, and pedagogy." Research in Comparative and International Education 15, no. 3 (2020): 197–216. http://dx.doi.org/10.1177/1745499920946222.
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This article, through autoethnographic narrative and reflection, in-depth interviews, and focus group discussions, explores how the transnational academic mobility experiences of a Muslim scholar of Islam based in Brunei may influence his identity, research, and teaching. It pinpoints how transnational academic mobilities could (re)produce, sustain and endorse East/West, local/global, and religious/secular dichotomies and binary thinking. Likewise, it shows that transnational academic mobilities often generate ambiguous and divided spaces concerning knowledge production, pedagogy, and identity formation. The article also maintains that contextualizing and engaging (with) the specificity and particularity of place and academic discipline are pivotal in studying transnational academic mobilities. Methodologically, it highlights the role of autoethnographic reflection in bringing out complex experiences and accounts that academics undergo but rarely acknowledge and conceptualize in scholarly work. Such accounts and experiences serve as reminders of the importance of humility, trust, ethics, and reflexivity in academia. Transnational academic mobilities, after all, must not be privileged.
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Sari, Rulan Permata. "Wawasan Kebersihan Lingkungan & Keberagamaan; Praktik Kebersihan Lingkungan pada Civitas Akademika UIN Imam Bonjol Padang." Indonesian Journal of Religion and Society 1, no. 1 (2019): 80–92. http://dx.doi.org/10.36256/ijrs.v1i1.8.
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The basic identity of academic community of UIN Imam Bonjol Padang is Muslim, with sufficient religious knowledge. This study aims to see the correlation of knowledge with behavior in maintaining environmental cleanliness. The research data collection was carried out by survey and in-depth interviews with the academic community of UIN Imam Bonjol. This study found that, first the understanding of the academic community of UIN Imam Bonjol Padang about cleanliness was quite good at the individual level originating from the hadith about cleanliness, both in text and in substance. Second, in maintaining cleanliness, UIN academics are influenced by the lack of available hygiene facilities and infrastructure and the absence of regulation. Third, there is an asymmetrical relationship between the knowledge of the UIN academic community about environmental hygiene and practice because the understanding of environmental hygiene is still in the domestic area and is private in nature, not yet entering the public space.
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Herpindo, Herpindo. "Basis, Relasi, Ekuilibrium, Aktualisasi, dan Keberlanjutan Wacana Sosok Nietzsche dalam Agama." Transformatika: Jurnal Bahasa, Sastra, dan Pengajarannya 4, no. 1 (2020): 38. http://dx.doi.org/10.31002/transformatika.v4i1.3115.
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<span lang="EN-US">As a philosopher who declares himself an antichrist, Nietzsche has received various criticisms, supports, supports, and even praises from religious circles. Muslims and Christians interested in Nietzsche's various philosophies have created various discourses in the form of figurative language and the like. This research method is qualitative with various interpretive descriptions to reveal Nietzsche's discourse by using the theory of Sawirman's BREAK (2014). The findings of this research show that various labels, titles, and titles have been successful with Nietzsche's figure as a form of rejection, disbelief, hatred, and praise, such as the label "most dangerous philosopher" and also "intellectual leader of the nineteenth century" by the discourse between Christian and Muslim. The extent of the Nieztche discourse also dates from Nazi circles by academics trying to find a connection between Hitler and Nietzsche.</span>
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Cipta, Samudra Eka, and Taufan Sopyan Riyadi. "Perkembangan Tradisi Keilmuan Islam dan Gerakan Pemikiran: Islam Madzhab Ciputat dan Himpunan Mahasiswa Islam." Cakrawala: Jurnal Studi Islam 15, no. 1 (2020): 30–45. http://dx.doi.org/10.31603/cakrawala.v15i1.3448.
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The 1980s became an important beginning in the history of the Islamic Student Movement in Indonesia. It is known as the beginning of the rise of thought among academics and IAIN Jakarta became the epicenter of the development of the Islamic thought movement. Many prominent scholars such as Azyumardi Azra, Harun Nasution, Nurcholis Madjid, and other figures were mobilized to become known as the Islamic School of Ciputat. The method used is historical and literature studies. This research concludes that the Ciputat School is not a school or a belief but rather a reforming movement of Islamic thought among Muslim academics which is inseparable from the existence of the HIM in the past
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Ayob, Abu Hanifah, and Abrar Ali Saiyed. "Islam, institutions and entrepreneurship: evidence from Muslim populations across nations." International Journal of Islamic and Middle Eastern Finance and Management 13, no. 4 (2020): 635–53. http://dx.doi.org/10.1108/imefm-11-2019-0472.
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Purpose The paper is grounded in a comparatively unexplored but growing research interest, which seeks to explain the effect of a country’s religious composition on its economic activity. As an extension of that, this study aims to examine the relationship between Muslim populations and the prevalence of entrepreneurial activity across nations. Integrated with institutional theory, the authors also consider formal and informal institutional variables as contingency factors in this milieu. So, it further investigates if the strategic intervention of formal and informal institutions moderates the relationship between religion and entrepreneurship. Design/methodology/approach This study uses multi-source data sets from the association of religious data archive, global entrepreneurship monitor and the World Bank. The sample includes 88 countries for analysis, aggregated from 2012 to 2014. The ordinary least squares regression using statistical package for the social sciences (SPSS) Statistics Version 26 is used for the analysis. Findings The findings show that Muslim populations are negatively associated with the rate of new business activities in a country, including the formal type of entrepreneurship. However, further analysis reveals that Muslims entrepreneurship is actually driven by necessity and not by opportunity. Practical implications The regulatory environment and entrepreneurial culture are not enough to overcome resistance toward entrepreneurship among Muslims. One possible practical recommendation is to empower religious institutions to preach a clear message supporting participation in economic activities. Social implications This research sheds light on the discrepancy between Islamic religious teaching and eventual behavior of the followers. Originality/value This research contributes to both academics and practitioners in several ways. First, it responds to the recent call for more studies on the effect of religious beliefs toward secular organizations by providing empirical evidence on how the prevalence of Muslims in a particular country is associated with levels of entrepreneurship. Second, it adds to the theoretical understanding of the mechanism that explains the relationship between the two. As institutional theory has not been applied extensively in the study of religion and entrepreneurship, it proposes that dynamic institutions play major roles to accelerate or attenuate the effect of Islam on entrepreneurship.
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Suryono, Suryono, Yani Istadi, Rahmawati S. Praptiningsih, Hudan Taufiq, Sukijan Athoillah, and Widiyanto Widiyanto. "Global Halal Center - Unissula mengabdi untuk menyelamatkan umat melalui penyusunan istrumen Muslim Friendly." Indonesian Journal of Community Services 1, no. 1 (2019): 1. http://dx.doi.org/10.30659/ijocs.1.1.1-15.
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AbstrakIndonesia adalah negara dengan mayoritas penduduk beragama Islam, dengan jumlah lebih dari 87 % total penduduknya. Jumlah yang tidak kecil ini merupakan sasaran yang harus diselamatkan dari fasilitas pelayanan barang dan jasa yang merugikan dari sisi peribadatan mereka. Memberikan jaminan aman dari sisi penyedia jasa adalah langkah yang akan ditempuh oleh pusat studi Global Halal Center-UNISSULA(PS GHCU), melalui upaya penciptaan instrumen Muslim Friendly berbagai sektor jasa. Tujuan dari aktifitas yang dilakukan oleh GHCU adalah membuat instrumen yang bisa digunakan untuk mengkualifikasikan tingkat keamanan menurut nilai-nilai Islam (Muslim Friendly) dari suatu unit/lembaga yang memberikan pelayanan jasa pada konsumen/pelanggan muslim, dalam kategori pratama, utama dan paripurna. Proses penyusunan dilakukan melalui kegiatan seminar dan workshop yang mengikutkan peserta masyarakat umum, akademisi dan mahasiswa dengan narasumber dari Majelis Ulama Indonesia, Badan Penyelenggara Jaminan Produk Halal, Institute Pengkajian Halal Malaysia, dan Majelis Upaya Kesehatan Syariah Indonesia. Hasil dari aktivitas kegiatan ini adalah lima instrumen pokok dalam sektor jasa yang meliputi Muslim Friendly for Dental Clinic Rating System, Muslim Friendly for Pharmacy Rating System, Muslim Friendly for Aesthetic Clinic Rating System, Muslim Friendly for Microfinance Rating System, dan Muslim Friendly for Slaughterhouse Rating System.Kata kunci: Apotek; keuangan mikro; klinik; Muslim Friendly; pemotongan hewanAbstractIndonesia is a country with a majority of the population of Islam, with more than 87% of the total population. This population must be saved from the service facilities of goods and services that harm their worship. Providing safe guarantees from the service provider side is a step that will be taken by the Global Halal Center-UNISSULA (PS GHCU) study center, through efforts to create a "Muslim Friendly " instrument in various service sectors. The purpose of the activities carried out by GHCU is to create instruments that can be used to qualify the level of security according to Muslim Friendly values of a unit / institution that provides services to Muslim consumers / customers, in the pre-primary, primary and plenary categories. The drafting process was carried out through seminars and Workshops that included general public participants, academics and students with speakers from the Indonesian Ulema Council, Halal Product Guarantee Organizing Agency, Malaysian Halal Assessment Institute, and Indonesian Sharia Health Effort Assembly. The results of these activities are the five main instruments in the service sector which include Muslim Friendly for Dental Clinic Rating System, Muslim Friendly Pharmacy Rating System, Muslim Friendly for Aesthetic Clinic Rating System, Muslim Friendly for Microfinance Rating System, and Muslim Friendly for Slaughterhouse Rating System.Keywords: Pharmacy; microfinance; clinics; Muslim Friendly; animal slaughter
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Hoesterey, James B. "Is Indonesia a Model for the Arab Spring? Islam, Democracy, and Diplomacy." Review of Middle East Studies 47, no. 1 (2013): 56–62. http://dx.doi.org/10.1017/s2151348100056330.
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As protestors filled Tahrir Square in Cairo in January 2011, Western diplomats, academics, and political pundits were searching for the best political analogy for the promise—and problems—of the Arab Uprising. Whereas neoconservative skeptics fretted that Egypt and Tunisia might go the way of post-revolutionary Iran, Hillary Clinton and Madeleine Albright praised Indonesia’s democratization as the ideal model for the Arab Spring. During her 2009 visit to Indonesia, Clinton proclaimed: “If you want to know whether Islam, democracy, modernity, and women’s rights can coexist, go to Indonesia.” Certainly Indonesia of May 1998 is not Egypt of January 2011, yet some comparisons are instructive. Still reeling from the Asian financial crisis of 1997, middle class Indonesians were fed up with corruption, cronyism, and a military that operated with impunity. On 21 May 1998 Soeharto resigned after three decades of authoritarian rule. Despite fits of starts and stops, the democratic transition has brought political and economic stability. Whereas academics and pundits have debated the merits of the Indonesia model for democratic transition, in this article I consider how the notion of Indonesia as a model for the Arab Spring has reconfigured transnational Muslim networks and recalibrated claims to authority and authenticity within the global umma.An increasing body of scholarship devoted to global Muslim networks offers important insights into the longue durée of merchant traders and itinerant preachers connecting the Middle East with Southeast Asia. In his critique of Benedict Anderson’s famous explanation of “imagined communities” as the result of print capitalism within national borders, historian Michael Laffan argued that Indonesian nationalism had important roots in global Muslim networks connecting the Dutch East Indies with Cairo’s famous al-Azhar University.
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Bullock, Katherine. "Why the French Don’t Like Headscarves." American Journal of Islam and Society 25, no. 1 (2008): 106–8. http://dx.doi.org/10.35632/ajis.v25i1.1490.
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Western anthropologists are typically concerned with interpreting thenon-western world’s unfamiliar cultures for western audiences. TheFrench law banning the hijab from public schools presents itself as just asbaffling as any non-western custom. Thus, it is fully understandable thatit would take anAmerican anthropologist to interpret this event, especiallyfor those in Anglo-Saxon cultures, where in spite of Islamophobia anddiscrimination against the hijab, concepts of religious tolerance and multiculturalismhave generally translated into legal protections for womenand girls who wish to wear it in public spaces. So with a catchy titledesigned to appeal to thiswidespread bafflement, the author seeks to explainthe intellectual underpinnings and political processes that led to this banningof “ostentatious” religious symbols in public schools on March 15,2004.Bowen, whose earlier work looked at religion and social change inIndonesia, focuses on the public deliberations about the issue of the hijab aswell as on wider issues related to Muslim integration in France. He interviewspoliticians, bureaucrats, academics, journalists, public intellectuals,Muslim leaders, Muslim women, and (importantly, since it was a missingdimension, as he points out, in the lead up to the law) Muslim high schoolgirls. He studies public texts and focuses especially on the crucial roleplayed by an often hysterical media in forming and firming up public opinionin support of the law ...
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Shah, Saeeda. "‘We are equals’; datum or delusion: perceptions of Muslim women academics in three Malaysian universities." British Journal of Sociology of Education 39, no. 3 (2017): 299–315. http://dx.doi.org/10.1080/01425692.2017.1343126.
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Atakav, Eylem, Lee Jarvis, and Lee Marsden. "Researching “British [Muslim] Values”: Vernacular Politics, Digital Storytelling, and Participant Researchers." International Journal of Qualitative Methods 19 (January 1, 2020): 160940692093828. http://dx.doi.org/10.1177/1609406920938281.
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This article reflects on methodological decisions, strategies, and challenges from a recent interdisciplinary project on the relationship between “British values” and Islam. The project employed digital storytelling to access “everyday” conceptions and constructions of this contentious relationship. The research was undertaken by participant researchers recruited from Muslim communities in the UK’s East Anglia region, working with academics from media studies and political science. In this article, we offer a detailed account of key moments relating especially to recruitment, retention, and the production of digital content. It offers two contributions. First, methodological guidance for researchers interested in combining participatory research with digital storytelling. And second, rationale for so doing given the methodology’s scope for producing rich visual content with capacity (i) to deepen and disrupt established knowledge and (ii) to change the views, ideas, and aspirations of those involved in the content’s creation.
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Blumi, Isa. "Contemporary Islam." American Journal of Islam and Society 25, no. 1 (2008): 129–31. http://dx.doi.org/10.35632/ajis.v25i1.1500.
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At a time when careless opportunism blurs the line separating the hatespeech, race-baiting, and xenophobia that we condemn and the misleadingexpedience of “tolerating” others, the need to change how Muslims engagethe hatred facing them has become most apparent. Threatened by Frenchpoliticians with state-enforced settlement camps and neoconservative socialengineering schemes that erect 10-meter highwalls in theWestBank, BelAir,and Baghdad, it is critical that Muslims demonstrate the ability to resist theirwholesale criminalization with dignity and passion. Unfortunately, the overwhelmingmajority of those who publicly “stand-up” for “reason” are non-Muslim, western-based academics speaking for “Islam” as a non-westernphenomenon that nevertheless “needs to be tolerated.”When “Muslims” are given the rare chance of having a forum throughwhich to communicate, the message has more often confirmed the reductionistassumptions of xenophobic racists advocating their legal exclusionfrom “Christian” Europe. How often has it been noted that those Muslimsmost frequently given access to the mainstream media are the fanatical andpatently violent characters depicted in media stereotypes who actually haveno right to “speak” for Islam in the first place?Contemporary Islam: Dynamic, Not Static challenges these prevailingcurrents in scholarship by actually engaging the audience in a fashion thatdoes not concede Islam’s centrality to a larger human experience ...
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Arik, Hülya. "Muslim Women, Transnational Feminism, and the Ethics of Pedagogy." American Journal of Islam and Society 32, no. 4 (2015): 104–9. http://dx.doi.org/10.35632/ajis.v32i4.1007.
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The asphyxiation of subaltern voices and the disregard of Arab and Muslimwomen’s subjectivities in the cultural sphere of the post-9/11 era is the mainproblematic addressed by this collection. With the editorship of Lisa K. Taylorand Jasmin Zine, and based on the legacy of post-colonial writers like GayatriSpivak and Paulo Friere, this collection foregrounds how Orientalism operateson the ground and discusses how we can come up with new discursive toolsand spaces for articulations of difference and diversity and for “reading back” to resist the Empire. Critical public pedagogy is both the main objective and themain analytical tool in unmaking the epistemic frameworks of western imperialism,Orientalism, and patriarchy. The articles take up different stories to exposehow racist, patriarchal, imperialist, and neo-Orientalist legacies cooperate withwestern feminism in the public and cultural realms and determine the forms ofrepresentation and modalities of agency that Muslim and Arab women canclaim. Presenting examples from South Asia to North America to the MiddleEast through various cultural media (e.g., literature, the visual arts, film, andperformance art), this volume contributes to studies in critical pedagogy, transnationalfeminism, and cultural and Islamic studies. It addresses an audience thatranges from academics and students to artists and public pedagogues ...
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Khan, Nur Jahan, Mohammed Abdur Razzaque, and Nik Mohd Hazrul. "Intention of and commitment towards purchasing luxury products." Journal of Islamic Marketing 8, no. 3 (2017): 476–95. http://dx.doi.org/10.1108/jima-12-2015-0091.
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Purpose The purpose of this study is to empirically probe into the impact of product-related factors on the purchase intention (PI) of luxury products by Muslim consumers in Malaysia and their commitment to purchase (CP) these products. It tests if PI influences CP and how moderating variables affect the PI–CP relationship in the context of purchase of such products. Design/methodology/approach Data were collected from a sample of 186 Muslim consumers drawn through a series of carefully conducted mall intercept interviews in six major shopping malls located in different parts of Kuala Lumpur, Malaysia, using a structured, self-administered survey questionnaire. Data were analyzed using a moderated regression analysis. Findings Although Islam does not seem to encourage spending on luxuries, sampled Muslim consumers did not seem to have much inhibition about purchasing luxury products. Their PI was found to be significantly influenced by product advantage and brand awareness, while PI–CP relationship pertaining to luxury products appeared to be positive. Of the two moderating variables examined in the study, only advertising exposure was found to strengthen the PI–CP relationship, while perceived risk, the other moderating variable, seemed to weaken it. Research limitations/implications As the study was conducted in a single country setting (i.e. Malaysia), the findings may lack generalizability. Future researchers may enlarge the scope of the study by including other countries, particularly other Muslim countries, to obtain generalized findings. Practical implications Manufacturers as well as marketers of luxury products should emphasize the product-related factors in their promotional efforts and increase familiarity of the brand through repeated exposures for brand recognition and brand recall. Social implications This study also provides food for thought for Muslim scholars and researchers about the Muslim consumer psyche. Originality/value To date, this is the first research undertaking to empirically study the PI–CP relationship in the context of purchase of luxury products in a predominantly Muslim country. The study will be useful to marketers, academics and other researchers working in this area.
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Halim, Wahyuddin. "PERAN PESANTREN DALAM WACANA DAN PEMBERDAYAAN MASYARAKAT MADANI." AKADEMIKA: Jurnal Pemikiran Islam 22, no. 2 (2017): 191. http://dx.doi.org/10.32332/akademika.v22i2.976.
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Abstrak
 
 Di Indonesia, wacana tentang civil society atau masyarakat sipil bermula pada sekitar akhir dekade 1990-an. Hal itu merupakan respons terhadap wacana yang sama yang juga sedang hangat diperbincangkan secara global sejak sekitar pertengahan dekade yang sama. Namun demikian, di Indonesia pada awalnya wacana bahkan perdebatan tentang civil society terbatas pada kalangan intelektual, akademisi kampus dan aktivis lembaga swadaya masyarakat. Dalam berbagai diskursus akademik dan non-akademik tentang civil society, isu pertama berkaitan dengan padanan atau terjemahan mana yang tepat bagi konsep itu untuk konteks Indonesia. Ada pihak yang memilih mempertahankan istilah bahasa Inggris civil society, ada juga yang menawarkan terjemahan ‘masyarakat sipil’, ‘masyarakat kewargaan’, ‘masyarakat warga’, dan ‘masyarakat madani’. Medan diskursif kedua berkaitan dengan pemahaman dan pemaknaan terhadap konsep civil society dan kompatibilitas penerapannya dalam konteks masyarakat Indonesia. Artikel ini menyoroti secara khusus perbedaan pandangan antara kalangan ‘tradisionalis’ dan ‘modernis’ Muslim di Indonesia dalam memahami dan memaknai konsep civil socity. Secara khusus, artikel ini berupaya mengeksplorasi eksistensi pesantren sebagai institusi pendidikan Islam tertua dan terbesar di Indonesia dalam memerankan diri sebagai salah satu elemen civil society yang, pada gilirannya, dapat berkontribusi signifikan dalam upaya transformasi dan pemberdayaan masyarakat sipil sebagai bagian dari proses konsolidasi demokrasi di Indonesia yang masih terus berlangsung.
 
 
 Kata Kunci: civil society, masyarakat madani, pesantren, pemberdayaan, Muslim tradisionalis, Muslim modernis.
 
 Abstract
 
 In Indonesia, the discourse on civil society began in around the end of the1990s. It is a response to the same discourse that was also being warmly discussed globally since around the middle of the same decade. However, in Indonesia at first discourse even the debate about civil society is limited to intellectuals, campus academics, and activists of non-governmental organizations. In academic and non-academic discourses on civil society, the first issue relates to which equivalent or translation is most appropriate for that concept for the Indonesian context. Some people choose to retain the English term civil society, some others offer Indonesia translations such as ‘masyarakat sipil’, ‘masyarakat kewargaan’, ‘masyarakat warga’, dan ‘masyarakat madani’. The second discursive field is concerned with the understanding of and giving meaning to the conept of civil society and the compatibility of its application in the context of Indonesian society. This article highlights the different views between Muslim 'traditionalists' and 'modernists' in Indonesia in understanding and giving new meanings to the concept of civil socity. In particular, this article seeks to explore the existence of pesantren as the oldest and largest Islamic educational institution in Indonesia in acting as one of the elements of civil society that, in turn, can contribute significantly to the transformation and empowerment of civil society as part of the ongoing process of democratic consolidation in Indonesia.
 
 Keywords: civil society, masyarakat madani, pesantren, empowerment, traditionalist Muslim, modernist Muslim