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Journal articles on the topic 'Muslim converts from Judaism'

Author: Grafiati

Published: 4 June 2021

Last updated: 27 July 2025

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1

Marciano, Yoel, and Haggai Mazuz. "Writings of Jewish Converts to Islam against Their Forebears’ Faith: a Subgenre of Interreligious Polemical Literature." Review of Rabbinic Judaism 27, no. 1 (2024): 91–108. http://dx.doi.org/10.1163/15700704-20240005.

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Abstract Islamic polemical literature against Judaism is typified by the repetition of ideas expressed in previous generations alongside growth and development in new directions. This article focuses on writings against Judaism by Jews who willingly converted to Islam. These converts’ texts reveal meaningful and unique characteristics that justify their being considered a subgenre of the polemical literature. This largely results from the converts’ intimate acquaintance with their forebears’ Jewish faith, thought, and rituals. This knowledge enabled them to raise new and original arguments, pr

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2

Bak, Omar Salham Sedeq Al-Saleh, and Areej Ahmed Hamdoun. "Rabbi Saadia Al-Fayoumi and his Scholarly Efforts in Defending Judaism Against Its Critics." Journal of Lifestyle and SDGs Review 4, no. 4 (2024): e04295. https://doi.org/10.47172/2965-730x.sdgsreview.v4.n04.pe04295.

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Objectives: The research aims to explore the intellectual exchange and criticism between Islamic civilization and Judaism during the Islamic Golden Age. Specifically, it focuses on the life and works of Saadia al-Fayoumi, his influence on Islamic culture, and his defense of Judaism against critics from both within and outside his faith. Methods: The study examines historical texts and scholarly works to trace the impact of Islamic civilization on Jewish intellectual traditions. It delves into the writings of Muslim scholars, Jewish converts to Islam, and Jewish philosophers, with particular em

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3

Yusuf, Jibrail Bin, and Hassan Shakeel Shah. "Eternity of the Word of God: Exploring a Common Theme in Judeo-Christian and Muslim Theological Discourse." Journal of Islamic Thought and Civilization 13, no. 2 (2023): 335–53. http://dx.doi.org/10.32350/jitc.132.22.

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Emerging religions typically lack an established theology initially. Their theology develops gradually; and Islam exhibits traces of influence from earlier belief systems. Therefore, some novel concepts in Muslim theology emerged through the contributions of converts from other faiths. The second and third centuries AH were the formative periods, after which thought degenerated into a split of hairs. Religion was in a ferment, which brought in many strange ideas. Nonetheless, some Muslim scholars disagree that even Judaism and Christianity had some influence on certain Muslim worldviews. Focus

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AĞALAR, Şaban. "Conversion and Polemic in the Late-Fifteenth Century Ottoman Empire: Two Polemical Treatises Against Judaism." Osmanlı Araştırmaları 59, no. 59 (2022): 31–60. http://dx.doi.org/10.18589/oa.1145635.

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Two Jewish converts to Islam in the service of Bayezid II penned the earliest known anti-Jewish polemicals in the Ottoman Empire. This article aims at exploring the historical context of the two epistles and their connection with Islamic polemical literature. The simultaneous appearances of Abd al-Salam’s Risāla al-hādiya and Abd al-Allam’s Risāla al-ilzām al-Yahūd will be discussed in the context of the Sephardic influx to the Ottoman lands, an encounter that stimulated scholarly interest in the Jewish faith among Ottoman intellectuals. At first glance, the two treatises seem to be structured

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Glazer-Eytan, Yonatan. "Conversos, Moriscos, and the Eucharist in Early Modern Spain: Some Reflections on Jewish Exceptionalism." Jewish History 35, no. 3-4 (2021): 265–91. http://dx.doi.org/10.1007/s10835-021-09424-0.

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AbstractSacrilegious attitudes toward the Eucharistic host are one of the most commonplace accusations leveled against Jews in premodern Europe. Usually treated in Jewish historiography as an expression of anti-Judaism or antisemitism, they are considered a hallmark of Jewish powerlessness and persecution. In medieval and early modern Spain, however, Jews and conversos (Jewish converts to Christianity and their descendants) were not the only proclaimed enemies of the Eucharist. Reports about avoidance, rejection, criticism, and even ridicule and profanation of the consecrated host were similar

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Kroemer, James. "Vanquish the Haughty and Spare the Subjected: A Study of Bernard of Clairvaux’s Position on Muslims and Jews." Medieval Encounters 18, no. 1 (2012): 55–92. http://dx.doi.org/10.1163/157006712x634567.

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Abstract The Jews and the Muslims drew the attention of the twelfth Century Cistercian abbot Bernard of Clairvaux, and his words and actions had consequences for both communities. Despite his many demeaning comments about Jews and Judaism, he defended Jews from Crusader attacks, and he believed that Jews would convert to Christianity prior to the end of the world. On the other hand, he promoted the Second Crusade for the purpose of defending Jerusalem from Muslim invasion. He had no interest in converting Muslims to Christianity, only killing them if they continued their threat on the Holy Lan

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Langermann, Y. Tzvi. "Naskh (“Abrogation”) in Muslim Anti-Jewish Polemic: The Treatise of Rashīd al-Dīn Hamadānī (1247–1318)." Religions 15, no. 5 (2024): 547. http://dx.doi.org/10.3390/rel15050547.

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A strong case can be made that the concept of naskh, “abrogation” or “annulment”, was the most potent weapon in the arsenal of Muslim polemicists seeking to convert Jews (Burton‘s Encyclopaedia of the Qurʾān is highly informative but deals almost exclusively with naskh in its internal Islamic contexts, e.g., hermeneutics and legal theory). Naskh did not necessarily involve any rejection of Jewish scripture or tradition as fraudulent or corrupt. It rested on the simple premise, explicitly confirmed by the Qur’an, that the deity may alter or replace His legislation over the course of time. In th

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8

Aydın, Fuat. "Bir Endülüs Yahudisinden Osmanlı Başdefterdârlığına: Abdüsselâm el-Mühtedi el-Muhammedî ve Risâletü'l-Hâdiye'si Üzerine Bir Araştırma." Oksident 2, no. 2 (2020): 123–64. https://doi.org/10.5281/zenodo.4404779.

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Like the Islamic societies before it, the Ottoman Empire has been a state harboring a significant amount of religious and ethnic differences from its beginning until its collapse. Criticizing the non-Islamic religions (mostly Judaism and Christianity, which share the same religious tradition) is acknowledged to be started with the revealing of the Quran. By time from this critizing a literature has emerged that tries to reveal that the prophet was mentioned in the texts of these religions. This tradition, which is called the Reddiye literature, continued its existence in the Ottoman period wit

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9

Sillah, Mohammed Bassiru. "Islam in the United States of America." American Journal of Islam and Society 17, no. 1 (2000): 111–14. http://dx.doi.org/10.35632/ajis.v17i1.2078.

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Although Islam is the youngest of the three Abrahamic religions, it bas succeededin making breakthroughs in all comers of the globe. Today, it is thefastest growing religion in the world. and its presence has become a recognizedfact in rich industrialized nations like the United States. In the book underreview, Professor Sulayman Nyang examines the arrival and development ofIslam in America and asserts that it will stand permanently side-by-side withChristianity and Judaism and that these religions will co-exist peacefully.In the first chapter. the author tells the story of the African Muslim

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10

Tolan, John. "Ne De Fide Presumant Disputare: Legal Regulations of Interreligious Debate and Disputation in the Middle Ages." Medieval Encounters 24, no. 1-3 (2018): 14–28. http://dx.doi.org/10.1163/15700674-12340015.

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Abstract On March 4th, 1233, in his bull Sufficere debuerat perfidie Iudeorum, Pope Gregory IX complains to the bishops and archbishops of Germany of the many “perfidies” of the German Jews, including their “blasphemies” against the Christian religion, which, he fears, may have an ill effect on Christians, particularly converts from Judaism. He orders the bishops to prohibit Jews from presuming to dispute with Christians and to prevent Christians from participating in such disputations through ecclesiastical censure. Gregory clearly thought that it was dangerous to allow informal discussions o

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11

Tieman, Marco, and Faridah Hj Hassan. "Convergence of food systems: Kosher, Christian and Halal." British Food Journal 117, no. 9 (2015): 2313–27. http://dx.doi.org/10.1108/bfj-02-2015-0058.

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Purpose – The purpose of this paper is to investigate if religious food laws can provide answers to current issues with the food systems. Design/methodology/approach – This paper provides a discussion of the dietary and food system principles from a Judaism, Christianity and Islamic perspective for the design of a more sustainable and healthy food system. Findings – The commercialisation of the natural resources, industrial food production approach and consumerism is endangering the food security, health and environment. Current industry practices are not sustainable and do not comply with Jew

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Chernina, L. V. "ПроблемырелигиозногообращениявюридическомтворчествеАльфонсоХ". Istoricheskii vestnik, № 22(2017) part: 22/2017 (27 вересня 2019): 56–85. http://dx.doi.org/10.35549/hr.2019.2017.36633.

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Статья посвящена разновидностям религиозного обращения в Кастилии в 13м веке, главным образом в том виде, в каком они появляются в легальных источниках эры Альфонсина. Заметное еврейское меньшинство существовало в средневековых христианских штатах Пиренейского полуострова наряду с более крупным мусульманским. Церковь и какимто образом государство поощряло членов этих групп принять христианство. Это было главной целью различных мер, некоторые из которых нашли свое отражение в Fuero Real , Especulo и Siete Partidas : защита собственности новообращенных, регулирование брачных отношений в связи с

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Razick, Ahamed Sarjoon, Mohamed Anifa Mohamed Fowsar, and Ameer Rushana. "Problems Faced by Muslim Converts in Sri Lanka: A Study Based on Anuradhapura District." Journal of Politics and Law 13, no. 3 (2020): 10. http://dx.doi.org/10.5539/jpl.v13n3p10.

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Muslim converts are living with several problems after the conversion, and they are disowned and separated by their original relatives. Muslims by birth call Muslim converts as &#39;Moula-Islam&#39; which is keeping off them as a different segment. The aim of this research is, therefore, to identify the problems faced by Muslim converts in Anuradhapura district, Sri Lanka. This is an empirical study with the applications of qualitative and quantitative data. The study adopted the questionnaire survey and in-depth interview techniques to collect primary data and randomly selected sixty-

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14

Bell, Dean Phillip, and Elisheva Carlebach. "Divided Souls: Converts from Judaism in Germany, 1500-1750." Sixteenth Century Journal 33, no. 4 (2002): 1229. http://dx.doi.org/10.2307/4144224.

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15

Sullivan, Donald. "Divided Souls: Converts from Judaism in Germany, 1500–1750." History: Reviews of New Books 31, no. 1 (2002): 33. http://dx.doi.org/10.1080/03612759.2002.10526328.

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16

Utterback, Kristine T. "“Conversi” Revert: Voluntary and Forced Return to Judaism in the Early Fourteenth Century." Church History 64, no. 1 (1995): 16–28. http://dx.doi.org/10.2307/3168654.

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Forced to choose between conversion and death, many medieval Jews chose to be baptized as Christians. While not all Jews in Western Europe faced such stark choices, during the fourteenth century pressure increased on the Jewish minority to join the Christian majority. Economic, social, and political barriers to Jews often made conversion a necessity or at least an advantage, exerting a degree of coercion even without brute force. Once baptized these new Christians, called conversi, were required to abandon their Jewish practices entirely. But what kind of life actually awaited these converts?

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Dealwis, Ceaser, Aiza Bte Johari, Affidah Bte Morni, and Adib Sarkawi. "Bridging Cultures: A Case Study on the Assimilation Dynamics in Mixed Marriages Between Malays and NonMalays in Sarawak." International Journal of Service Management and Sustainability 10, no. 1 (2025): 106–20. https://doi.org/10.24191/ijsms.v10i1.24218.

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This study employed qualitative research methods, including interviews and observations, to explore the cultural and linguistic practices of Dayak Muslim and Chinese Muslim converts in Sarawak, East Malaysia. The primary objective was to assess whether these Muslim converts had integrated with the Malay majority in Sarawak and how much they had preserved their distinct ethnic identities. According to Barry’s Model of Acculturation (1992), assimilation occurs when individuals adopt the cultural norms of a dominant or host culture, while integration happens when they adopt the host culture’s nor

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18

Aiman, Solih1* Md Maruf Hasan2. "The Trinity from the perspective of a Muslim." ISRG Journal of Multidisciplinary Studies (ISRGJMS) II, no. XII (2024): 10–17. https://doi.org/10.5281/zenodo.14252890.

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<strong>Abstract</strong> <em>How does a Muslim understand and interpret the concept of trinity that Christians preach? Abrahamic faith is famous around the world for the promotion of monotheism. There is a historical clash among Judaism, Christianity, and Islam. Judaism and Islam are still practicing monotheism till today. However, the Trinity's problem in Christianity differs from the Islamic interpretation of monotheism. This research is important because the article shows a historical observation of the development of the Trinity. Islam is very against the concept of the Trinity. This rese

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19

Awang, Azarudin, and Azman Che Mat. "The Role of the Islamic Guidance Center as an Information and Integration Site for Mualafs in Selected Zones of Peninsular Malaysia." Jurnal Akidah & Pemikiran Islam 26, no. 1 (2024): 307–42. https://doi.org/10.22452/afkar.vol26no1.10.

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The widespread establishment of Islamic Guidance Centres in Malaysia highlights the importance placed on providing guidance and support to new converts. Apart from describing the development of da’wah in Malaysia and its stages, Muslim converts are also able to channel information about the truth of Islam to the original community and rectify the misconception of being Muslim to the original Muslim community. Thus, this study aims to examine the role of the Islamic guidance center as a center of information about Islam for mualafs (Muslim converts). as well as to identify its role as an Islami

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20

Teipen, Alfons. "Jews in Early Biographies of Muḥammad: A Case Study in Shifting Muslim Understandings of Judaism." Journal of the American Academy of Religion 88, no. 2 (2020): 543–68. http://dx.doi.org/10.1093/jaarel/lfaa019.

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Abstract Almost from its beginning, adherents of Islam were in competition with those of Judaism, yet the extent and intensity of that competition is portrayed differently in the earliest extant sources. Although in biblical studies there is by now a broad consensus that the synoptic gospels reflect different interpretations of the life of Jesus among the early Jesus movements, analogous realizations have still to fully take root in studies about the Life of Muḥammad. Minor differences in the portrayal of Jews in biographies of Muḥammad indicate a shifting understanding of Muslim-Jewish rela

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21

Martinot, Bonne, and Mehmet Ozalp. "Conversion to Islam." Australian Journal of Islamic Studies 5, no. 1 (2020): 21–41. http://dx.doi.org/10.55831/ajis.v5i1.269.

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This article is a systematic literature review of research conducted in the last two decades (2000-2020) on conversion and converts to Islam in western societies and Australia. The review highlights findings of this body of literature in six key points: there are important nuances of difference of conversions to Islam from country to country, conversion to Islam is a gradual process, converts to Islam do not entirely replace their existing identity with an Islamic one, converts are alienated by their friends and family leading to deep loneliness and isolation, converts to Islam feel denied mea

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22

Tahir, Aswar. "Persuasive Communication in the Development of Muslim Converts Religion." KURIOSITAS: Media Komunikasi Sosial dan Keagamaan 16, no. 1 (2023): 19–31. http://dx.doi.org/10.35905/kur.v15i1.3489.

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Muslim converts to Islam are non-Muslims who have hopes of embracing Islam or those who have converted to Islam. This article aims to describe persuasif communication in the religious development of Muslim converts. The method used in this research is descriptive qualitative method. Data collection was carried out through studies in electronic books and scientific articles as well as non-electronic articles according to the research theme. The results of this study indicate that the determination of strategies in persuasif communication planning is to designate da'i as communicators, recognize

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23

Abdullah, Rasyidah, Samsiah Jayos, Fatahyah Yahya, Nur Fatihah Abdullah Bandar, Nur Fatihat Mat Yusoff, and Ifdil Ifdil. "Adaptation Strategies by Muslim Convert: A Study on “Saudara Kita” in Sarawak Malaysia." Islamic Guidance and Counseling Journal 5, no. 2 (2022): 185–204. http://dx.doi.org/10.25217/igcj.v5i2.2480.

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The “Saudara Kita” is a term for the non-Malay Islamic community comprising various races and ethnicities in Sarawak, Malaysia. This term helps to identify the convert groups in Sarawak. This study was conducted to explore adaptation strategies used by Muslim converts in Sarawak. This qualitative research involved five participants who have converted to Islam for more than 5 years and reside in Sarawak. The data collection method used semi-structured interviews and data analyzed used thematic analysis. The research findings indicate five main themes arose for the adaptation strategies among Mu

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Yisraeli, Yosi. "From Christian Polemic to a Jewish-Converso Dialogue." Medieval Encounters 24, no. 1-3 (2018): 160–96. http://dx.doi.org/10.1163/15700674-12340020.

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Abstract This article presents a new reading of the polemical strategies and arguments embodied in the “anti-Jewish” tractate by the converted bishop of Burgos, Pablo de Santa María (c.1352–1435), the Scrutinium scripturarum (c.1432). It suggests the Scrutinium reflected a unique polemical dynamic that emerged between converts and Jews following the mass conversions of 1391 and the early fifteenth century, regarding the spiritual assimilation of converts to their new faith. Grappling with the new challenges faced by converts, the Scrutinium articulated a Christian approach toward rabbinic trad

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Nabees Khan, Azlan Shah, and Mohd Al Adib Samuri. "Unilateral Conversion of Minors to Islam: Legal Discourse and Muslim Converts’ Narrative on Custody and Religious Rights in Malaysia." Kajian Malaysia 40, no. 1 (2022): 59–81. http://dx.doi.org/10.21315/km2022.40.1.4.

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The unilateral conversion of minors to Islam is a controversial issue in Malaysia, particularly when it involves conflicting legal rights between Muslim converts and their non-Muslim families regarding issues of parental rights, child custody and determination of the child’s religion. Even more pertinent is the fact that the issue of conversion is intertwined with legal and socio-political issues such as the rising Muslim religious conservatism, Islamisation of law and political identity. As such, this article aims to discuss the issues of parental rights, child custody and determination of th

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Teter, Magda. "The Legend of Ger Ẓedek of Wilno as Polemic and Reassurance". AJS Review 29, № 2 (2005): 237–63. http://dx.doi.org/10.1017/s0364009405000127.

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Some time in the second half of the eighteenth century, there emerged a Jewish legend that glorified a conversion to Judaism and a martyr's death of a Polish noble from a very prominent Polish aristocratic family, sometimes referred to as Walentyn Potocki, or Graf Potocki—the legend of ger ẓedek, a righteous convert, of Wilno. The story was enthusiastically embraced by Eastern European Jews, and it subsequently became a subject of numerous novels and novellas. Even today its appeal continues. It is currently mentioned on a number of Jewish web sites as “a true story of a Polish Hrabia (count)

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Setiyani, Wiwik, and Muktafi Muktafi. "The Resilience of Muslim Converts in Understanding Islam: the Role of al-Akbar Mosque for Post-Conversion Accompaniment." Teosofi: Jurnal Tasawuf dan Pemikiran Islam 10, no. 2 (2020): 302–24. http://dx.doi.org/10.15642/teosofi.2020.10.2.303-325.

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This article describes the way Muslim converts think and understand Islam after their conversion and how they pursue a moderate Islam in the post-conversion accompaniment provided by the al-Akbar mosque, Surabaya. The converts gain various Islamic knowledge as their initial foundation to know Islam. Since each of the Muslim converts has various interests in Islam, which might come from either internal or external factors, the post-conversion accompaniment provided by al-Akbar mosque has greatly helped converts’ lives. The finding shows that Muslim converts have found resilience in controlling

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Arianto, Arianto. "ANALYSIS OF DA’I COMMUNICATION SKILLS TOWARDS THE MUSLIM CONVERTED KAROMBA COMMUNITY." al-Balagh : Jurnal Dakwah dan Komunikasi 6, no. 1 (2021): 35–66. http://dx.doi.org/10.22515/al-balagh.v6i1.3019.

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Da’wa communication skills are needed in preaching to the converts community because the conditions of converts are different from those of Muslims in general. The success of this da’wa can be achieved if converts as the target of preaching carry out the da’wa message conveyed by the preacher. The research objective was to map the preachers' da’wa communication skills to the converts in Karomba, Pinrang district. This study used a qualitative approach and case study methods, so the primary data were in-depth interviews and observations. In addition, this study uses inductive data analysis. The

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Anteby-Yemini, Lisa. "Negotiating Gender and Religion: Comparative Perspectives from Judaism and Islam." Journal of Feminist Studies in Religion 39, no. 2 (2023): 187–205. http://dx.doi.org/10.2979/jfs.2023.a908318.

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Abstract: Women in Orthodox Judaism and mainstream Islam are discriminated against in Muslim and Jewish family law; subjected to rulings elaborated by men regarding female purity and reproductive rights; segregated in the spaces of synagogues and mosques; and excluded from advanced study, interpretation of religious law ( fiqh and halakha ), and spiritual leadership. Gender-nonconforming believers have no place, either. Nonetheless, since the mid-twentieth century, Jewish and Muslim women as well as sexual minorities have been making claims for gender justice, attempting to change from within

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Anteby-Yemini, Lisa. "Negotiating Gender and Religion: Comparative Perspectives from Judaism and Islam." Journal of Feminist Studies in Religion 39, no. 2 (2023): 187–205. http://dx.doi.org/10.2979/jfemistudreli.39.2.28.

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Abstract: Women in Orthodox Judaism and mainstream Islam are discriminated against in Muslim and Jewish family law; subjected to rulings elaborated by men regarding female purity and reproductive rights; segregated in the spaces of synagogues and mosques; and excluded from advanced study, interpretation of religious law ( fiqh and halakha ), and spiritual leadership. Gender-nonconforming believers have no place, either. Nonetheless, since the mid-twentieth century, Jewish and Muslim women as well as sexual minorities have been making claims for gender justice, attempting to change from within

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Wagner, Mark. "JEWISH MYSTICISM ON TRIAL IN A MUSLIM COURT: A FATWā ON THE ZOHAR—YEMEN 1914." Die Welt des Islams 47, no. 2 (2007): 207–31. http://dx.doi.org/10.1163/157006007781569954.

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AbstractIn the early decades of the twentieth century, a heated debate over the legitimacy of Jewish mystical texts, foremost among them the Zohar, divided the Jews of San&#0257, the Yemeni capital, into two camps. In 1914, one Jewish faction took the other to a Muslim court. There, a Muslim jurist heard arguments for and against Jews' study of the Zohar. The resulting fatwā sheds light on this fascinating moment of inter-religious dialogue. At issue here is the extent to which the Jewish litigants framed their arguments in Islamic terms and the ways in which the Muslim jurist and his empl

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Loo, Tuck Yee, Nadiyah Elias, and Mariny Abdul Ghani. "THE RELIGIOUS CONVERSION PROCESS AS AN UNUSUAL LIFE EXPERIENCE TO THE MALAYSIAN CHINESE MUSLIM CONVERTS IN THE CONTEXT OF ADULTHOOD SELF-DIFFERENTIATION DEVELOPMENT." International Journal of Education, Psychology and Counseling 4, no. 32 (2019): 164–73. http://dx.doi.org/10.35631/ijepc.4320016.

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This study explores the role of religious conversion as unusual life experience in facilitating adulthood self-differentiation development in the context of Malaysia Chinese Muslim converts. It is a qualitative phenomenology study, five participants from the northern religion of Malaysia were taking part, and data were collected by semi-structured interviews. This study has identified the religious conversion has placed the Chinese Muslim converts in the hardships of (a) marginalized minority, (b) deviation and (c) association status which might facilitate self-differentiation development.

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Shankar, Shobana. "Race, Ethnicity, and Assimilation." Social Sciences and Missions 29, no. 1-2 (2016): 37–65. http://dx.doi.org/10.1163/18748945-02901022.

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This article traces the influences of American anthropology and racial discourse on Christian missions and indigenous converts in British Northern Nigeria from the 1920s. While colonial ethnological studies of religious and racial difference had represented non-Muslim Northern Nigerians as inherently different from the Muslim Hausa and Fulani peoples, the American missionary Albert Helser, a student of Franz Boas, applied American theories and practices of racial assimilation to Christian evangelism to renegotiate interreligious and interethnic relations in Northern Nigeria. Helser successfull

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Mat Hussin, Mohd Norhusairi, Mohd Zaidi Daud, Hanira Hanafi, and Siti Aisyah Samudin. "THE DIVISION OF HARTA SEPENCARIAN OF MUSLIM CONVERTS UPON CONVERSION IN MALAYSIA." Malaysian Journal of Syariah and Law 12, no. 2 (2024): 282–95. http://dx.doi.org/10.33102/mjsl.vol12no2.578.

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Harta sepencarian refers to the ownership of the property acquired during the period of marriage by husband and wife, including spouses who convert to Islam. The main question related to the claims of harta sepencarian among Muslim converts is often which court shall have jurisdiction to hear the case, whether the Shariah Court or the Civil Court. This issue arises because it involves parties of different religions, who are governed by two different applications of law in Malaysia particularly in cases where only one party converts to Islam. Therefore, this article will discuss the position an

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Abdullah, Suhaila, Nur Izzaty Mohamad, Mohd Nizam Sahad, and Mohd Amirul Mahamud. "Implementing a Digital Profiling System for Enhanced Support and Integration of Muslim Converts in Malaysia." International Journal of Religion 5, no. 1 (2024): 592–605. http://dx.doi.org/10.61707/cjgx6j38.

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This article explores the strategic implementation of a digital profiling system to enhance the support and integration of Muslim converts in Malaysia. Utilizing qualitative research methods and an extensive literature review, the study emphasizes the transformative potential of the e-profiling system in optimizing data management for this specific demographic. Highlighting its significance in the Malaysian context, the research advocates for the adoption of e-profiling systems to offer tailored guidance and support, fostering increased resilience, stronger faith, a deeper understanding of Isl

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Diaz, Marta Dominguez. "The Islam of “Our” Ancestors: An “Imagined” Morisco Past Evoked in Today’s Andalusian Conversion Narratives." Journal of Muslims in Europe 2, no. 2 (2013): 137–64. http://dx.doi.org/10.1163/22117954-12341261.

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Abstract Spain has the highest rates of conversion to Islam in the European Union. A significant proportion of converts live in Andalusia, which was once part of medieval Muslim Spain (al-Andalus). The “Muslim past” is looked to with a burgeoning sense of nostalgia, yet little is known about this romantic longing. Some converts perceive al-Andalus as a glorious epoch marked by religious co-existence (convivencia) and the flowering of Arabic culture, remembering those medieval Muslims who were exiled from Spain or who stayed and practised Islam secretly, and viewing themselves as heirs of these

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Ningrum, Dinda Saqina, and Zaini Dahlan. "MASJID GHAUDIYAH DAN PENDIDIKAN ISLAM: INTERNALISASI NILAINILAI ISLAM BAGI ETNIS INDIA MUSLIM DI KOTA MEDAN." Kuttab 6, no. 1 (2022): 1. http://dx.doi.org/10.30736/ktb.v6i1.778.

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Apart from being a means of worship, the Muslim mosque is also an educational centre. This article will discuss the Ghaudiyah mosque, which is used as an educational medium for internalising Islamic values for Muslim Indians in the city of Medan. Through a qualitative method with a historical approach, the research found that the first Ghaudiyah Mosque is the second mosque shaded by the India Seasons Foundation, Medan city. Second, Islamic education activities under the auspices of the Muslim India Foundation are systematic studies, tahfiz houses, and guidance for converts to Islam, including

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Reches, Danni. "From Ben-Gurion to Venezuelan Converts." Revista da Faculdade de Direito da Universidade Federal de Uberlândia 49, no. 1 (2021): 82–108. http://dx.doi.org/10.14393/rfadir-v49n1a2021-59063.

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This study analyzes the development of the unique Law of Return (LOR) of the State of Israel. The LOR is aimed at enabling the immigration of all Jews to Israel and can be viewed as an expression of Israel’s ethno-religious self-definition. The analysis includes amendments made to the LOR since its implementation in 1950 to today, and how different groups of Jewish immigrants have been affected by the law. Moreover, this paper introduces a case study that so far has not received the scholarly attention it deserves; the exodus from Venezuela and the particular case of nine Venezuelan converts t

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Hertz, Deborah. "Reviews of Books:Divided Souls: Converts from Judaism in Germany, 1500-1750 Elisheva Carlebach." American Historical Review 107, no. 5 (2002): 1649–50. http://dx.doi.org/10.1086/533001.

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Fakhruddin, Asma, and Azarudin Awang. "Sorotan literatur terhadap cabaran pendidikan Islam anak-anak mualaf di Malaysia." al-Irsyad: Journal of Islamic and Contemporary Issues 5, no. 2 (2020): 444–55. http://dx.doi.org/10.53840/alirsyad.v5i2.149.

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Islamic religious education is a very important element in building a Muslim community that has a strong, formidable sense of integrity. Islamic knowledge covers faith, acts of worship, sharia and moral. These are among the important components that every individual, especially those called Muslims, should learn. The development of Islamic da'wah in Malaysia results in individuals from different races and religions converting to Islam. This new group known as 'converts' needs assistance in aspects of Islamic education to ensure that they can become a true Muslim. The weakness of these converts

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Mazuz, Haggai. "The Relationship between Islam and Judaism: A Neglected Aspect." Review of Rabbinic Judaism 16, no. 1 (2013): 28–40. http://dx.doi.org/10.1163/15700704-12341241.

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Abstract The Islamic tradition of differentiating Muslim practices from those of other monotheists has been relatively neglected by scholars. In this article, I discuss this relatively neglected aspect of the relationship between Islam and Judaism.

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Maruao, Habibah, and Aripin Marpaung. "Pandangan Muhammadiyah dan Nahdlatul Ulama Sirombu Nias Barat Tentang Tradisi Pemberian Babi Sebagai Adat dalam Perkawinan Masyarakat Sirombu Nias Barat." Al-'`Adalah : Jurnal Syariah dan Hukum Islam 8, no. 1 (2023): 155–73. http://dx.doi.org/10.31538/adlh.v8i1.3385.

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In West Nias Sirombu marriage custom, there is a tradition of giving pigs from Muslim families (converts) who are married to non-Muslim families (Christians) because of the traditional marriage tradition, when a family gets married it will give pigs to other family relatives. This is not in line with Islamic principles which forbid pork itself. The purpose of this research is to see how Muhammadiyah and NU leaders in Sirombu West Nias view the giving of pigs in the West Nias marriage custom. This research is field research, namely conducting interviews with Muhammadiyah and Nahdlatul Ulama fig

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Cheruvallil-Contractor, Sariya. "Women in Britain’s First Muslim Mosques: Hidden from History, but Not Without Influence." Religions 11, no. 2 (2020): 62. http://dx.doi.org/10.3390/rel11020062.

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Two of the earliest Muslim communities in Britain evolved around the first mosques in Liverpool and Woking (both—1889). The history of these early British Muslims is being recovered but little is known about the women (usually converts) in these communities. This article will draw upon original findings from archival research, to examine ‘leadership’ that women in these communities undertook and their influence in shaping their nascent British Muslim communities. The practical, theological and philosophical negotiations around gender roles, female leadership, and veiling and the social context

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Anteby-Yemini, Lisa. "Jewish and Muslim Women in France: Religious Gender Justice and Its Discontents." Nashim: A Journal of Jewish Women's Studies & Gender Issues 41, no. 1 (2022): 38–63. http://dx.doi.org/10.2979/nsh.2022.a880806.

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Abstract: Jewish and Muslim women seeking to claim certain rights in the religious realm in France today, such as access to religious study, ritual space and public religious roles, are confronted with obstacles to gender justice both in Orthodox Judaism and in mainstream Islam. In this article, I begin by taking a brief look at strategies used by women in other countries to curtail male monopolies while remaining inside Orthodox Judaism and mainstream Islam: creating all-female spaces, partnering with men and advancing from within hegemonic institutions. These have produced new religious func

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Yazid Ahmad, Md, Sofiyyah Mohd Suhaimin, Anwar Fakhri Omar, et al. "BAITULMAL INTERACTIONS IN RESOLVING CONVERTS INHERITANCE CLAIMS IN MALAYSIA." International Journal of Advanced Research 11, no. 01 (2023): 1767–72. http://dx.doi.org/10.21474/ijar01/16204.

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Baitulmal is a national treasury institution that is responsible for ensuring that the welfare of Muslims is taken care of without sidelining other citizens who live in an Islamic country. Therefore, its management needs to be carried out with full trust, integrity and accountability so that its aim can be achieved which can be used as a platform to raise the message of Islam. However, in the Islamic inheritance system, non-Muslimsareprevented from receiving Muslim inheritance even if they have family ties. Inheritance without Muslim heirs causes this inheritance to be handed over to Baitulmal

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Awang, Azarudin, Ruhaizah Abdul Ghani, Razali Musa, and Azman Che Mat. "The Challenges of Mixed Marriage in Malaysia from Mualaf's Circle." Academic Journal of Interdisciplinary Studies 11, no. 6 (2022): 203. http://dx.doi.org/10.36941/ajis-2022-0162.

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The goal of a marriage is to achieve a peace and tranquility of life, foster love, preserve self-purity, carry out the demands of the Shari'ah, and take care of the offspring and is the best way to develop children's education. However, the family’s life is often hit by typhoons of life which require the skipper to drive efficiently, decently, and patiently to get to his destination safely. The mixed marriage among Mualaf is also inseparable from this challenge and conjecture. This study aims to look at the challenges of intermarriage practices in the family environment of Mualaf in Malaysia.

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GOODING, PHILIP. "ISLAM IN THE INTERIOR OF PRECOLONIAL EAST AFRICA: EVIDENCE FROM LAKE TANGANYIKA." Journal of African History 60, no. 2 (2019): 191–208. http://dx.doi.org/10.1017/s0021853719000495.

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AbstractMost histories of East Africa's precolonial interior only give cursory attention to Islam, especially in histories of present-day west-central Tanzania and the eastern Democratic Republic of Congo. Most converts to Islam in this context are usually viewed as ‘nominal’ Muslims. This article, by contrast, builds on recent scholarship on other regions and time periods that questions the conceptual validity of the ‘nominal’ Muslim. New converts necessarily questioned their social relationships, ways of living, and ritual practices through the act of conversion. On the shores of Lake Tangan

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koenig, leah. "Reaping the Faith." Gastronomica 8, no. 1 (2008): 80–84. http://dx.doi.org/10.1525/gfc.2008.8.1.80.

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This article explores the connections between the Islamic faith, farming, and ethical eating through the lives of two Muslim farmers (Zaid and Haifa Kurdieh) in upstate New York. It focuses on the concept of Tayyib, which some Muslims view as a mandate to eat sustainably and healthily, and compares Tayyib with the significantly more widespread Muslim eating mandate, Halal. It traces the history of faith and farming throughout other religious traditions including Judaism and Christianity. Additionally, it touches upon Zaid and Haifa's struggles to secure visas for Muslim farm workers from Jorda

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Wan Yusoff, Mohd Zainudin, Nurulhuda Ahmad Zaki, and Luqman Abdullah. "Pentadbiran Undang-Undang Harta Pusaka Mualaf Di Malaysia: Satu Sorotan Literatur." Jurnal Fiqh 18, no. 2 (2021): 315–44. http://dx.doi.org/10.22452/fiqh.vol18no2.4.

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Inheritance is something that has material value left by a person after his death which is obtained during his life truly and becomes the perfect property during his life and is eternally owned by simati until he dies. In Malaysia, the distribution of Islamic inheritance is subject to faraid law, in which non-Muslims cannot inherit Muslim property. However, for the property of non-Muslims, there is a law that protects it, namely the Distribution (Amendment) Act 1997, Act 1004. This Act does not state that Muslims cannot inherit the inheritance of non-Muslims. The distribution is made to the he

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Ilham Ismail, Dhian Satria Yudha Kartika, and Anindo Saka Fitri. "Desain UI/UX Aplikasi Pembelajaran Agama Islam bagi Mualaf Menggunakan Metode Five Planes." Student Research Journal 2, no. 4 (2024): 262–81. https://doi.org/10.55606/srjyappi.v2i4.1393.

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A muslim revert must be given guidance to learn more about his religion, as well as basic Islamic education to increase faith. This situation makes muslim revert need Islamic religious education learning media to accommodate the strong desire to learn, including basic Islamic material, worship guides, how to read the Quran, Muslim communities, guidance, etc. The purpose of this research is to design an Islamic learning application for muslim revert using the Five Planes method that produces good usability testing. This research will discuss the creation of a religious learning application inte

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