Relevant bibliographies by topics / Muslim converts in Mauritius

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

Academic literature on the topic 'Muslim converts in Mauritius'

Author: Grafiati
Published: 4 June 2021
Last updated: 13 February 2022

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Journal articles on the topic "Muslim converts in Mauritius"

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SPALEK, BASIA, and SALAH EL-HASSAN. "Muslim Converts in Prison." Howard Journal of Criminal Justice 46, no. 2 (May 2007): 99–114. http://dx.doi.org/10.1111/j.1468-2311.2007.00459.x.

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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 (August 17, 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 'Moula-Islam' 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-five samples out of three hundred sixty-five Muslim coverts living in Anuradhapura district. The significant finding of the study reveals that Muslim converts are facing several socioeconomic problems including the separation from family and relatives, the language problem, financial issues, the disparity in the aspect of marriage and the occurrence of divorces among married couples. The study further highlights difficulties faced by Muslim converts in terms of Islamic knowledge, learning Al-Quran, adopting Muslim cultural identity. Muslim converts are the most vulnerable people in the Muslim community, and they do not receive financial help, including Zakat from traditional Muslims. Hence, this study argues that current problems faced by Muslim converts should be addressed meaningfully and the Muslim community and voluntary organizations should take corrective measures to improve the life of Muslim converts in the Sri Lankan context.
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Ramadhanu, Andika, and Tika Widiastuti. "Model Pemberdayaan Ekonomi Mualaf Oleh Lembaga Amil Zakat: Studi Kasus LAZ BMH Pada Mualaf Suku Tengger." Jurnal Ekonomi Syariah Teori dan Terapan 4, no. 4 (December 15, 2017): 281. http://dx.doi.org/10.20473/vol4iss20174pp281-296.

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The study aims to understand the economic empowerment model of Muslim converts by amil zakat institution, taking what LAZ BMH has done to Tengger’s Muslim converts as study case. Using qualitative descriptive approach with study case, the data collected through interviews with empowerment manager of BMH, Tengger’s Muslim converts, and the preacher, direct participatory observation, as well as documentation. In validating the data, this study uses data triangulation technique before analyzing through data reduction, presentation, and conclusion. The results of this study indicate that BMH has a role in economic empowerment of Tengger’s Muslim converts. It could be seen through their resurgent Islamic rituals, still-good relationships with their neighbors, and their success in making ends meet. Not only economically empowered, Tengger’s Muslim converts also become religiously stronger.
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Moosavi, Leon. "British Muslim Converts Performing 'Authentic Muslimness'." Performing Islam 1, no. 1 (May 30, 2012): 103–28. http://dx.doi.org/10.1386/pi.1.1.103_1.

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Casey, Patrick Michael. "The racialization of American Muslim converts by the presence of religious markers." Ethnicities 21, no. 3 (May 27, 2021): 521–37. http://dx.doi.org/10.1177/14687968211015210.

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Recent scholarship has employed racialization theory to make sense of the Muslim experience in the West. Research shows that if Muslims don religious markers—such as a hijab—they are racialized as ‘Muslim’ and associated with negative stereotypes concerning Islam. This (ethno)racialization has also been found to extend to white Muslim converts who wear these markers—sometimes subjecting them to anti-Muslim prejudice. The current study picks up this thread, comparing the experiences of converts who are white with those of people of color. In-depth interviews with 39 American converts to Islam reveal that their experiences of anti-Muslim prejudice differ sharply by race and by presentation of self. Findings suggest that white converts are only subjected to prejudice if they wear Muslim religious markers, not simply for having converted. Black converts who wear these markers are met with both positive and negative appraisals. I discuss my findings in light of what they tell us about the power of religious markers to (ethno)racialize their wearers, and the disruption these markers cause to the racial hierarchy—specifically that wearing Muslim religious markers is met with prejudice because it signals a challenge to the normativity of whiteness.
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Greedharry, D. R. "Psychiatry in Mauritius." Bulletin of the Royal College of Psychiatrists 9, no. 6 (June 1985): 119. http://dx.doi.org/10.1192/s0140078900021970.

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Mauritius is a 720 sq mile island situated in the Indian Ocean. It has a population of about a million, made up of various racial backgrounds: Indian, African, European and Chinese. Those of Indian descent belong to the Hindu and Muslim faiths; those of African and European descent belong to the Roman Catholic faith (by and large), as do most of the people of Chinese origin. The economy rests on the export of sugar and tobacco, making the country an agricultural one. Diversification of the economy is under way.
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Fitriana, Lintang Ayu, and Zaenal Muttaqin. "Resepsi Mualaf Terhadap Konsep Diri Mukmin." MAGHZA: Jurnal Ilmu Al-Qur'an dan Tafsir 5, no. 2 (December 25, 2020): 225–41. http://dx.doi.org/10.24090/maghza.v5i2.4279.

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This article discusses Muslim converts’ (muallaf) reception on Q.S. al-Mu’minūn (23): 1-11 as a process of self-understanding to become a Muslim and looks for the factors prompting their reception. This article is based on field research on the community of Muslim converts affiliated with the Mualaf Center Solo (MCS). This research employed the theory of Qur’anic reception. The collected data is examined using discourse analysis and then presented descriptively. The research shows that Muslim converts in MSC are capable of comprehending Q.S. al-Mu’minūn (23): 1-11 and of understanding the characters of Muslims described in these verses such as pious, generous, honest, self-discipline, social care, reproduction health awareness, trustworthy, responsible and steady. The Muslim converts, however, have different reception on those verses which was influenced by certain factors, among others are religious motivation, the role of family, social interaction, and self-awareness.
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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 (June 12, 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 study results indicate that the preachers apply three da’wa communication skills to the converted Muslim community to support da’wa's success. First, the skills to produce messages, especially messages of faith and morals. Second, the skills to receive and convey messages, mainly using local languages. Third, the skills to interact with the converts community through sharia consultation activities. This research is necessary because the findings of this study can serve as a guide for preachers to increase preaching success, especially preaching to converts.
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Rassool, Najmul Hussein. "Towards establishing an Islamic retail bank in a Muslim-minority country." ISRA International Journal of Islamic Finance 10, no. 1 (June 19, 2018): 78–84. http://dx.doi.org/10.1108/ijif-11-2017-0048.

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PurposeThe purpose of this research study is to explore and analyze the factors that will favour or constrain the introduction of an Islamic Retail bank in a Muslim-minority country such as Mauritius. This research attempts to fill the gap in the empirical literature on the setting up of an Islamic Retail bank in a Muslim-minority country. It recognizes upfront that Islamic banking offers an alternative banking system that is attractive to both Muslims and non-Muslims.Design/methodology/approachThe research adopts a mixed approach to address the prospects and challenges of establishing an Islamic Retail bank in Mauritius.FindingsThe research finds that there are various prospects for an Islamic retail bank in Mauritius for Muslims and non-Muslims, including enabling legal, fiscal and regulatory framework, the financing of small- and medium-sized enterprises and the issuance ofṣukūk(Islamic investment certificates). The research also finds that the development of an Islamic retail bank in Mauritius face various challenges. Some of these challenges are lack of Sharīʿah-compliant liquidity instruments and inter-bank deposits, lack of knowledge and understanding of Sharīʿah-compliant products and the enforcement of Islamic contracts in court.Originality/valueThis in-depth study appears to be comprehensive and will help in developing a solid foundation for establishing an Islamic retail bank in Mauritius.
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Kawangit, Razaleigh Muhamat At, and Marlon Pontino Guleng. "Consciousness of Muslim Converts Towards Halal Food in Malaysia." Asian Culture and History 8, no. 1 (August 7, 2015): 10. http://dx.doi.org/10.5539/ach.v8n1p10.

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<p class="1Body">This study aims to identify the consciousness level of Muslim converts towards halal food in Malaysia. This is a quantitative form of study involving 100 of Malaysian Muslim converts who attend classes in Malaysian Islamic Welfare Organisation (PERKIM) Centre, Malaysian Chinese Association (MACMA), Department of Federal Territory Islamic Affairs (JAWI) and Darul Falah Hostel located in Kuala Lumpur, Malaysia. The students were randomly selected for the study. The main objective of the study is to identify the most frequent attended food stores, to analyze the aspects affecting the Muslim converts prior to food purchase as well as to identify the common action been taken regarding the status of a food product for self-satisfaction. The findings show that the frequency of those Muslim converts attending the food stores is at the low level (mean 2.52). However, the significant level for the aspects affecting them prior to food purchase is at the moderate level (mean 2.84), while the level of common action been taken regarding the status of a food product for self-satisfaction as a whole is also at the moderate level (mean 3.37).</p>
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Dissertations / Theses on the topic "Muslim converts in Mauritius"

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La, Voie Michael Joseph. "Identity Conversion: Female Muslim Converts in the United States." Thesis, Boston College, 2017. http://hdl.handle.net/2345/bc-ir:107423.

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Thesis advisor: Natana DeLong-Bas
This thesis seeks to investigate female conversion to Islam in the United States, and the role of gender and identity in this process. Utilizing various conversion studies, from four different fields, I will provide the background on conversion in general and will attempt to rationalize the decision for conversion to Islam in an environment, which may not be conducive to these beliefs. By looking at individual conversion narratives, the motivations for conversion, as well as the purposes for the conversion process will be revealed. Ultimately, this research attempts to understand the factors which may drive an individual to convert to Islam, when other religious options are easily accessible
Thesis (MA) — Boston College, 2017
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Middle Eastern Studies
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Cone, Heather. "Differential Reinforcement in the Online Radicalization of Western Muslim Women Converts." ScholarWorks, 2016. https://scholarworks.waldenu.edu/dissertations/2962.

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The emerging phenomenon of Western women Islamic converts learning radicalized ideology through social media constitutes a challenge to cyber policy makers hampered by a lack of gender-nuanced radicalization research. The purpose of this exploratory qualitative case study was to develop a greater understanding of how the differential reinforcement tenet of social learning theory may help to explain the conversion and radicalization of Western women towards a fundamentalist Islamic ideology through their participation in the social media. Key research questions explored how participation in online social media may create vulnerability towards radicalization and exploitation. The blogs of 3 different Western women converts were selected from the social media website Tumblr for the period of January 2014 through September 2015. Approximately 21,700 posted entries were subjected to a deductive coding process and thematic analysis. Key findings indicated that fervent activism, strong commitment to the digital community, and a tepid response to world terrorist attacks were potential vulnerabilities for targeted radicalization. Additionally, authors increased the number of their ideology-related posts in response to increased reader interactions. Finally, reader responses did not appear to alter the bloggers' static and strongly held positions on cultural gender roles. The positive social change implications stemming from this study include a starting point for the development of a formal adolescent cyber educational program, new metadata delimiters for the identification and engagement of vulnerable women, and as an example of the use of public policy theoretical frameworks for homeland security research.
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Neumueller, Caroline. "The 21st century new Muslim generation : converts in Britain and Germany." Thesis, University of Exeter, 2012. http://hdl.handle.net/10871/8406.

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The dissertation focuses on the conversion experiences and individual processes of twenty-four native British Muslim converts and fifty-two native German Muslim converts, based on personal interviews and completed questionnaires between 2008 and 2010. It analyses the occurring similarities and differences among British and German Muslim converts, and puts them into relation to basic Islamic requirements of the individual, and in the context of their respective social settings. Accordingly, the primary focus is placed on the changing behavioural norms in the individual process of religious conversion concerning family and mixed-gender relations and the converts’ attitudes towards particularly often sensitive and controversial topics. My empirical research on this phenomenon was guided by many research questions, such as: What has provoked the participants to convert to Islam, and what impact and influence does their conversion have on their (former and primarily) non-Muslim environment? Do Muslim converts tend to distance themselves from their former lifestyles and change their social behavioural patterns, and are the objectives and purposes that they see themselves having in the given society directed to them being: bridge-builders or isolators? The topic of conversion to Islam, particularly within Western non-Muslim societies is a growing research phenomenon. At the same time, there has only been little contribution to the literature that deals with comparative analyses of Muslim converts in different countries. This dissertation is based on the conversion research methods by Wohlrarb-Sahr (1999) and Zebiri (2008), and further concentrates on the acute challenges and personal understandings of Muslim converts regarding cultural, religious, and moral changes, changes in belief and adoption of religious practices as well as social relations. Dissatisfaction with the former faith or given social norms, the appeal of the Muslim tenets, the search for identity and the desire to have a sense of belonging included the participants’ motivation for conversion. Taking the former into consideration enabled the result of providing a personal, lively yet rational insight into the lives of British and German Muslim converts.
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Thomas, Paul R. "Training materials for Muslim-background believers in Bangladesh." Theological Research Exchange Network (TREN), 1999. http://www.tren.com.

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Moosavi, Leon. "Defying gravity: Islamophobia, belonging and 'race' in the experiences of Muslim converts in Britain." Thesis, Lancaster University, 2011. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.558702.

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Alyedreessy, Mona. "British Muslim converts : an investigation of conversion and de-conversion processes to and from Islam." Thesis, Kingston University, 2016. http://eprints.kingston.ac.uk/37045/.

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This study proposes an investigation into the formation of a new British Muslim identity, alongside various personal and social challenges and consequences many Muslim converts face as a result of conversion to, and in some cases from, Islam. The thesis analyses the factors and elements that greatly contribute to a more positive conversion experience and draws on insights from colonial history, the political climate, the Islamic fitrah, and western theories on conversion and identity development. Based on a qualitative study sample of thirty-four British converts, the thesis argues that many challenges Muslim converts face are due to them having a limited understanding of Islamic teachings and their rights. The study was guided by research questions: What are the anticipated benefits and positive elements that encouraged the start and continuation of an Islamic conversion journey? What constitutes a comfortable and balanced British Muslim identity and lifestyle for westerners? and What are the main problems and challenges new Muslims face that can lead to de-conversion? Is Lewis Rambo’s stage model, alongside Helen Ebaugh’s de-conversion stages appropriate for the study of conversion and de-conversion to and from Islam? It was found that those who enjoyed being Muslims were able to create a balanced British Muslim identity by negotiating and applying their own western values to their understanding of The Prophet Muhammad’s biography and The Quran, and integrated Islamic values into their own environments and everyday lives that were free from foreign cultural practices. It was important to understand what they were expecting to benefit from Islam and how they later perceived, practised, expressed and understood their new faith and identities as British Muslims. The study also examines how converts deal with Islamophobia and extremism, and how Islamic conversions can be perceived as a threat to White British identity, social class and values. The participants shared common difficulties regarding gender and racial discrimination, living among Muslims, identity development, marriage, parenting, Muslim culture, isolation, integration and practising Islam, but at different levels, and with differing consequences. The sacrifices, challenges and consequences faced by some individuals as a result of a de-conversion are explored, which includes living with hidden identities as ‘closeted disaffiliates’ out of fear of abuse and stigmatisation.
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Plakotos, Georgios. "The Venetian Inquisition and aspects of 'otherness' : Judaizers, Muslim and Christian converts (16th-17th century)." Thesis, University of Glasgow, 2004. http://theses.gla.ac.uk/7223/.

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The Thesis explores the Venetian Inquisition's handling of cases involving crypto-Jewish, crypto-Muslim practices and some cases where people had lapsed into Islamic ways, especially when in remoter parts of the Venetian empire or within the Ottoman empire and who sought reconciliation with the Catholic Church. Despite their differences, the offences involved the practice of dissimulation and connected with Venice's position as a transit city, since for most offenders, Venice was one among their various destinations in their peregrinations in the Mediterranean. The Thesis draws on the printed transcripts of cases involving Judaism, but also unpublished archival material in both the State archive, and the Patriarchal archive. The discussion, with close textual analysis focuses on the lengthy testimonies given before the Inquisition by a variety of people, who appeared as accusers and witnesses, and examines what they perceived as alleged crypto-Jewish and crypto-Muslim practices in the atmosphere of growing concern about religious deviance in late Renaissance Venice. It analyses the tribunal's approach to the accusations and offences, and changing patterns of practice, paying close attention to the Inquisitors' questioning strategies. As most offenders had undergone conversion, this Thesis analyses how they fashioned their identity in front of the Inquisitors who, on the basis of Church and State regulations, insisted on unambiguous religious identities. The Thesis delineates the convergences and divergences in the handling of these offences, and challenges some perceptions of power relations between accusers and accused. While following these investigations, much is revealed about communities in cosmopolitan Venice, their locations and inter-actions, and how Christian and non-Christians perceived, and mis-perceived, each other. Insights are also provided into movements of individuals - as for commercial or mercenary military purposes - in and between remoter parts of the Venetian empire and the Ottoman empire.
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Massoud, Sami 1962. "Sufis, Sufi ṯuruq̲ and the question of conversion to Islam in India : an assessment." Thesis, McGill University, 1997. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=27956.

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The purpose of this thesis is to analyze the topoi found in various writings on the Indian subcontinent, which depict Muslim mystics, the Sufis, as responsible for the conversion, forced or peaceful, of non-Muslim Indians to Islam. Our analysis of various historiographical traditions produced in the Subcontinent between the eleventh and the twentieth centuries, will show that this image of Sufis qua missionaries is more the result of socio-political considerations (legitimization of imperial order; posthumous images of Sufis in the eyes of different folk audiences, etc.) than the reflection of historical reality. This thesis also examines the processes, most of them indirect, in which Sufis were involved and which on the long run led to the acculturation and to the Islamization of certain non-Muslim groups, thus opening the way for the birth and then consolidation of a Muslim identity.
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Kronk, Richard K. "Non-literary personal revelation the role of dreams and visions in Muslim conversion /." Theological Research Exchange Network (TREN), 1993. http://www.tren.com.

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Esseissah, Khaled M. "The Increasing Conversion to Islam Since 9/11: A Study of White American Muslim Converts in Northwest Ohio." Bowling Green State University / OhioLINK, 2011. http://rave.ohiolink.edu/etdc/view?acc_num=bgsu1300675101.

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Books on the topic "Muslim converts in Mauritius"

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Elizabeth, Misbah Zulfa. Cina Muslim: Studi ethnoscience keberagamaan Cina Muslim. Semarang: Walisongo Press, 2009.

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Zebiri, Kate. British Muslim converts: Choosing alternative lives. Oxford: Oneworld Publications, 2008.

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Yahya, Yunus. Muslim Tionghoa. Jakarta: Yayasan Ukhuwah Islamiyah, 1985.

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Struggling to surrender: Some impressions of an American convert to Islam. 2nd ed. Beltsville, Md: Amana Publications, 1995.

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Kitāb Haʾulāʾ aslamū. Bayrūt: Dār al-Ṣadāqah al-ʻArabīyah, 2001.

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Kayfa wa-limādhā aslamū? 2nd ed. Bayrūt, Lubnān: Markaz al-Rasūl al-Aʻẓam (s.) lil-Taḥqīq wa-al-Nashr, 2000.

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Lang, Jeffrey. Even angels ask: A journey to Islam in America. Beltsville, Md: Amana, 1997.

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Ḥāmid, Aḥmad. Li-mādhā aslama hāʾūlāʾ al-ajānib. al-Riyāḍ: Dār al-Liwāʾ, 1986.

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Arroisi, Abdurrahman. Ayat-ayat penggugah iman. Bandung: Remaja Rosdakarya, 1991.

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Kayfa wa-limādhā aslamū? 2nd ed. Bayrūt, Lubnān: Markaz al-Rasūl al-Aʻẓam (s.) lil-Taḥqīq wa-al-Nashr, 2000.

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Book chapters on the topic "Muslim converts in Mauritius"

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Coope, Jessica A. "Arabs, Berbers, and Local Converts." In The Routledge Handbook Of Muslim Iberia, 189–207. Abingdon, Oxon ; New York : Routledge, [2020]: Routledge, 2020. http://dx.doi.org/10.4324/9781315625959-9.

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Slight, John. "Pilgrimage to Mecca by British converts to Islam in the interwar period." In Muslim Pilgrimage in Europe, 70–82. New York, NY : Routledge, [2018] | Series: Routledge studies in pilgrimage, religious travel and tourism: Routledge, 2017. http://dx.doi.org/10.4324/9781315597089-5.

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Khan, Maryam. "Sexually Diverse Muslim Women Converts: Where Do They Stand?" In Cross-Cultural Advancements in Positive Psychology, 165–79. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-72606-5_8.

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Mossière, Géraldine. "Islamic Dress as Identity Politics Among Converts in the West." In Handbook of Contemporary Islam and Muslim Lives, 1–20. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-73653-2_75-3.

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Mossière, Géraldine. "Islamic Dress as Identity Politics Among Converts in the West." In Handbook of Contemporary Islam and Muslim Lives, 947–66. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-32626-5_75.

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Manova, Iva. "An Adaptation of the Roman Catechism for the Religious Education of Muslim Converts to Catholicism: Krastyo Peykich’s Mahometanus in lege Christi instructus (1717)." In Mediterranean Nexus 1100-1700, 583–98. Turnhout: Brepols Publishers, 2018. http://dx.doi.org/10.1484/m.mednex-eb.5.110891.

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"Storytellers and converts." In Biblical Prophets in the Qur'an and Muslim Literature, 95–105. Routledge, 2013. http://dx.doi.org/10.4324/9780203037256-13.

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Özyürek, Esra. "Conclusion." In Being German, Becoming Muslim. Princeton University Press, 2014. http://dx.doi.org/10.23943/princeton/9780691162782.003.0007.

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This chapter offers some concluding thoughts on how German converts to Islam apply different and at times conflicting strategies in order to demonstrate how Islam is a perfect—and indeed better—fit for German/European society. It also briefly discusses the significance of Salafi communities in this context. In addition, the chapter tells the story of a moral panic over converts to Islam that swept Germany in the 2000s, which suddenly moved German converts from their previously invisible position to center stage in the media. This account highlights the most novel aspects of Islamophobia, with the reason for the panic being the fear of a potential terrorist attack.
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Moors, Annelies, and Vanessa Vroon-Najem. "Converts, marriage, and the Dutch nation-state." In Wellbeing of Transnational Muslim Families, 22–38. Routledge, 2019. http://dx.doi.org/10.4324/9781315231976-2.

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Özyürek, Esra. "Introduction." In Being German, Becoming Muslim. Princeton University Press, 2014. http://dx.doi.org/10.23943/princeton/9780691162782.003.0001.

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This introductory chapter discusses some questions on the contradictions and challenges in the lives of German converts to Islam. It aims to provide a preliminary understanding of what it means to embrace Islam in a society that increasingly marginalizes and racializes Muslims. The chapter begins with a discussion of conversion to racialized religions, before considering whether Islamophobia is similar to anti-Semitism or homophobia. Afterward, the chapter narrows the context to Germany, revealing that even though Germany has a long history of racializing religion, especially Judaism, the racialization of Muslims with a clear class dimension is relatively new. This chapter also discusses the role of converts for a European Islam and Germany's long history of European conversions to Islam. Finally, the chapter lays out the methods and sources of research for this volume.
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Conference papers on the topic "Muslim converts in Mauritius"

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Sagala, Irmawati, Aris Dwi Nugroho, and Siti Mariah Ulfah. "THE COMPREHENSION OF THE ORANG RIMBA MUSLIM CONVERTS TOWARDS THE QURAN." In International Conference on Qur'an and Hadith Studies (ICQHS 2017). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/icqhs-17.2018.38.

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Mustika, Dian, Rahmi Hidayati, and Sulhani. "Integration of Islamic Law and Customary Law on the Inheritance System of Suku Anak Dalam Muslim Converts." In International Conference Recent Innovation. SCITEPRESS - Science and Technology Publications, 2018. http://dx.doi.org/10.5220/0009921609790986.

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Reports on the topic "Muslim converts in Mauritius"

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

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This study explores how intersecting identities based on disability, ethnicity and religion impact the wellbeing of deaf Uzbek Jehovah’s Witnesses in post-Soviet Uzbekistan. By analysing the collected ethnographic data and semi-structured interviews with deaf people, Islamic religious figures, and state officials in the capital city Tashkent, it provides the case of how a reaction of a majority religious group to the freedom of religious belief contributes to the marginalisation and exclusion of religious deaf minorities who were converted from Islam to the Jehovah’s Witnesses. The paper argues that the insensitivity of the dominant Muslim communities to the freedom of religious belief of deaf Uzbek Christian converts excluded them from their project activities and allocation of resources provided by the newly established Islamic Endowment Public charity foundation ‘Vaqf’. Deaf people in Uzbekistan are often stigmatised and discriminated against based on their disability identity, and religious inequality may further exacerbate existing challenges, lead to unintended exclusionary tendencies within the local deaf communities, and ultimately inhibit the formation of collective deaf identity and agency to advocate for their legitimate rights and interests.
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