To see the other types of publications on this topic, follow the link: Muslim converts in Mauritius.
Journal articles on the topic 'Muslim converts in Mauritius'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 50 journal articles for your research on the topic 'Muslim converts in Mauritius.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.
1
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.
Full text
2
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.
Full textAbstract:
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.
3
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.
Full textAbstract:
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.
4
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.
Full text
5
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.
Full textAbstract:
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.
6
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.
Full textAbstract:
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.
7
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.
Full textAbstract:
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.
8
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.
Full textAbstract:
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.
9
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.
Full textAbstract:
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.
10
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.
Full textAbstract:
<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>
11
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 (December 20, 2020): 302–24. http://dx.doi.org/10.15642/teosofi.2020.10.2.303-325.
Full textAbstract:
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 their emotions, a sense of optimism after converting to Islam. Al-Akbar mosque was chosen as the place for pronouncing the faith and for studying the religion since many believe that the mosque provides direction and technical guidance on how to embrace Islam righteously. Moderate Islam is the motto of the al-Akbar mosque, which teaches tolerance by respecting views or thought about Islam. This knowledge strengthens their resilience and intensifies their faith to comprehend Islam consistently and to engender a strong generation committed to maintaining Islamic spiritual values.
Keywords: Moderat Islam, mosque, Muslim convert.
12
Zerifi, Meryem, and Abdelhay Bakhta. "Representing Muslim Women Converts in Algerian Newspaper’s discourse." Studia Universitatis Babeș-Bolyai Theologia Reformata Transylvanica 62, no. 2 (December 20, 2017): 144–56. http://dx.doi.org/10.24193/subbtref.62.2.10.
Full text
13
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 (September 15, 2019): 164–73. http://dx.doi.org/10.35631/ijepc.4320016.
Full textAbstract:
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.
14
Hartati, Zainap. "KESALEHAN MUALAF DALAM BINGKAI KEISLAMAN." TRANSFORMATIF 3, no. 1 (April 24, 2019): 1–18. http://dx.doi.org/10.23971/tf.v3i1.1235.
Full textAbstract:
The development of converts in Central Kalimantan is quite widespread in several districts/cities, but its existence still needs a joint commitment to foster and guide the understanding and guidance of religion in the strict teachings of Islam. Based on this matter, this research was carried out with the formulation of how piety when they convert to Muslim, with the aim of analyzing the piety of converts in their Islamic practices in Central Kalimantan. The method used in this research is interviews, observation and documentation. The results obtained that the piety of converts as a Muslim appears in routine activities such as prayer and fasting which are still immature understood and actualized in daily life. Their motivation to become a Muslim is more dominant because of marriage, but there are many factors that characterized Islam, such as the family environment, the surrounding community and their motivation to convince their faith in Islam as their religion.
15
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.
Full textAbstract:
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 medieval Muslims. Conversion for them is not conversion but a rediscovery of the “truly Muslim nature” of Andalusia. Fundamental to this Andalusian convert discourse is the claim that Islam is not an “imported” religion but a local, indigenous one. An analysis of these Andalusian converts’ narratives will contribute to a more nuanced understanding of the current ideological battles over national and religious identity.
16
Collen, Lindsey. "Mauritian mêlée." Index on Censorship 24, no. 4 (July 1995): 17–19. http://dx.doi.org/10.1177/030642209502400406.
Full text
17
Criss, Nur Bilge. "The Dönme: Jewish Converts, Muslim Revolutionaries and Secular Turks." Turkish Studies 11, no. 2 (June 2010): 294–98. http://dx.doi.org/10.1080/14683849.2010.483873.
Full text
18
Seddon, M. "British Muslim Converts: Choosing Alternative Lives * By KATE ZEBIRI." Journal of Islamic Studies 21, no. 2 (May 1, 2010): 280–84. http://dx.doi.org/10.1093/jis/etp070.
Full text
19
Vasilyeva, L. A. "Indo-Maritius Muslims: genesis of their Religious Identity." Minbar. Islamic Studies 12, no. 1 (June 4, 2019): 78–94. http://dx.doi.org/10.31162/2618-9569-2019-12-1-78-94.
Full textAbstract:
The paper focuses on the Indo-Mauritian Muslim Community, which plays an important role in the social and political life of the island state. The paper deals with the revival of the Urdu language spoken by the Indo-Mauritian Muslims who had almost lost the “ancestral tongue” in the process of adaptation to the Mauritius` multi-ethnic and multi- religious society through the eighteenth – nineteenth century. The study reconstructs a brief history of the Urdu-speaking Indian Muslims` migration to Mauritius and their partial assimilation with the local society. The Muslim migrants accepted the local Creole language and some elements of their culture but remained loyal to their religion and traditional Muslim values. The author makes a special emphasis upon the means of revival and development of Urdu language and the formation of the Mauritian Urdu Literature. The Urdu language today is a tool of self-identification of Indo-Mauritian Muslims and primary marker of their religious identity as well.
20
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.
Full textAbstract:
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 successfully convinced the British colonial authorities to allow greater mobility and influence of “pagan” converts in Muslim areas, thus fostering more regular and more complicated Christian-Muslim interactions. For their part, Christian Northern Nigerians developed the identity of being modernizers, developed from their narratives of uplift from historical enslavement and oppression at the hands of Muslims. Using new sources, this article shows that a region long assumed to be frozen and reactionary experienced changes similar to those occurring in other parts of Africa. Building on recent studies of religion, empire, and the politics of knowledge, it shows that cultural studies did not remain academic or a matter of colonial knowledge. Northern Nigerians’ religious identity shaped their desire for cultural autonomy and their transformation from converts into missionaries themselves.
21
Moosavi, Leon. "White privilege in the lives of Muslim converts in Britain." Ethnic and Racial Studies 38, no. 11 (September 17, 2014): 1918–33. http://dx.doi.org/10.1080/01419870.2014.952751.
Full text
22
Salim, Salinayanti. "MEDIA AS PLATFORMS OF DA’WAH AMONG MUSLIM CONVERTS IN BORNEO." Malaysian Journal Of Islamic Studies (MJIS) 4, no. 2 (December 9, 2020): 78–93. http://dx.doi.org/10.37231/mjis.2020.4.2.147.
Full textAbstract:
The study examined the use of media as tools of Muslim converts’ da’wah in Sabah, Sarawak and Brunei. There were two categories of media used in this study; social media (Facebook, YouTube, website, blog) and traditional media (television, radio, book, newspaper). The study interviewed 42 informants who lived in the city areas of Sabah, Sarawak and Brunei. The data obtained was arranged into themes and evaluated using descriptive and interpretive analysis approach. The study revealed that most informants partook in disseminating da’wah in media, primarily social media. The informants mostly ‘share’ the posts of others such as famous quotes and the videos of preachers. There were different levels of frequency of the informants’ posts on social media ranging from always to seldom. A few informants however, refrained from using media as platforms to disseminate da’wah because they did not want to offend their non-Muslim ‘friends’ on Facebook, and also they believed they did not have sufficient knowledge to disseminate da’wah.
23
Abduh, Muhamad, Shaheen Bibi Ramjaun, and Muhamad Mustaqim. "Bank Selection Criteria and SERVQUAL Survey among Muslims in Mauritius." QIJIS (Qudus International Journal of Islamic Studies) 6, no. 2 (August 24, 2018): 221. http://dx.doi.org/10.21043/qijis.v6i2.3756.
Full textAbstract:
As a Muslim minority country located far off the east coast of South Africa, Mauritius has successfully introduced Islamic finance since 1998. However, the development is not as expected since two Islamic banking windows were closed down and the only Islamic commercial bank in the country has been struggling hard in order to generate favorable expected profits. The aims of this study are to investigate the bank selection criteria among Muslims in Mauritius and to evaluate the customer satisfaction upon the Islamic banking service quality in the country. The findings show that privacy, easy access, service quality, facilities, transparency and bank reputation are the factors influence Muslim Mauritian to patronize bank and interestingly religion and religiosity are out of it. The importance – performance analysis is used to provide an interesting visual analysis on the service quality items examined. The findings suggest that Islamic banks must improve their Tangible and Reliability aspects in order to satisfy the customers and eventually become more profitable.
24
Ab. Rahman, Azman, Irwan Mohd Subri, Mahazan Abdul Mutalib @ Taib, Wan Mohd Fazrul Azdi Wan Razali, Nuradli Ridzwan Shah Mohd Dali, Rose Irnawaty Ibrahim, and Norlina Ismail. "Prosedur Pengislaman Mualaf di Negeri Sembilan: Kajian di Persatuan Cina Muslim Malaysia (Macma)." Journal of Fatwa Management and Research 6, no. 1 (October 4, 2018): 149–66. http://dx.doi.org/10.33102/jfatwa.vol6no1.79.
Full textAbstract:
The spread of Islam in Malaysia had a positive impact against the increasing number of converts. Before embracing Islam, someone should know the conversion procedures to prevent any problems arise after becoming a Muslim. Having converted to Islam, the development of a new convert was very important to ensure they are on the right path. Associations such as the Malaysian Chinese Muslim Association (MACMA), PERKIM, KIMMA, MRA and IPSI is important to ensure the welfare, protection and guidance to converts. Therefore, this study is to examine the conversion procedure in Negeri Sembilan and to observe MACMA’s role in ensuring the development of converts particularly Chinese after embracing Islam. The study was found that the conversion procedure in Negeri Sembilan is based on the Islamic Religious Administration Enactment (Negeri Sembilan) 2003 Part IX- Embracing Islam managed by the Islamic Propagation Centre, Paroi under the Islamic Religious Affairs Department, Negeri Sembilan (JHEAINS). The major role of MACMA, Negeri Sembilan is to provide religion guidance (fardu ain) and welfare while carrying out missionary to Chinese in Negeri Sembilan. This study can streamline the management of MACMA, Negeri Sembilan and then provide information about the conversion procedure to converts in Negeri Sembilan. This study suggested that the conversion procedure in other states were analyzed and compared.
Keywords: Conversion Procedure, Converts, Negeri Sembilan, Chinese Muslim Association (MACMA), Negeri Sembilan.
Abstrak
Penyebaran dakwah Islamiyah di Malaysia memberi kesan positif terhadap peningkatan bilangan mualaf. Sebelum memeluk Islam, seseorang itu perlulah mengetahui prosedur pengislaman agar tidak timbul masalah setelah menjadi Muslim. Setelah memeluk agama Islam, pembangunan seseorang mualaf itu sangat penting untuk memastikan mereka berada di landasan yang benar. Persatuan-persatuan seperti Persatuan Cina Muslim Malaysia (MACMA), PERKIM, KIMMA, MRA dan IPSI amatlah penting untuk memastikan kebajikan, perlindungan dan bimbingan terhadap mualaf. Justeru, kajian ini dilakukan adalah untuk mengkaji prosedur pengislaman di Negeri Sembilan disamping melihat peranan MACMA Negeri Sembilan dalam memastikan pembangunan para mualaf terutamanya yang berbangsa Cina setelah memeluk Islam. Kajian mendapati prosedur pengislaman di Negeri Sembilan adalah berdasarkan Enakmen Pentadbiran Agama Islam (Negeri Sembilan) 2003 Bahagian IX- Memeluk Agama Islam yang diuruskan oleh Pusat Dakwah Islamiyah, Paroi dibawah Jabatan Hal Ehwal Agama Islam Negeri Sembilan (JHEAINS). Peranan utama MACMA Negeri Sembilan adalah memberi bimbingan fardu ain dan menjaga kebajikan mualaf disamping menjalankan dakwah kepada kaum Cina di Negeri Sembilan. Kajian ini dapat memperkemas pengurusan MACMA Negeri Sembilan seterusnya memberi maklumat kepada mualaf tentang prosedur pengislaman di Negeri Sembilan. Kajian ini mencadangkan agar prosedur pengislaman di negeri-negeri lain turut dianalisis dan dibandingkan.
Kata kunci: Prosedur pengislaman, Mualaf, Negeri Sembilan, Persatuan Cina Muslim Malaysia (MACMA), Negeri Sembilan.
25
Ab. Rahman, Azman, Irwan Mohd Subri, Mahazan Abdul Mutalib @ Taib, Nuradli Ridzwan Shah Mohd Dali, Wan Mohd Fazrul Azdi Wan Razali, Rose Irnawaty Ibrahim, and Norlina Ismail. "Analisis Pentafsiran Mualaf Menurut Islam dan Enakmen Pentadbiran Agama Islam Negeri di Malaysia." Journal of Fatwa Management and Research 6, no. 1 (July 18, 2018): 9–37. http://dx.doi.org/10.33102/jfatwa.vol6no1.71.
Full textAbstract:
Converts is categorised as those entitled to receive zakat in Islam. There are differences in the interpretation of the definition of converts who can influence the distribution of zakat management. The differences that may exist are either non-Muslims that Islam is also likely to be eligible to receive zakat or not. Thus, the objective of this article is to identify the definition of converts by the debate earlier and contemporary scholars of various sects in detail. This article is also analyzes the interpretation of converts in Administration of Islamic Law for every state in Malaysia. This article found that there are some differences in the interpretation of whether the recipient converts the sight of the priests of the sect or the clauses in the Administration of Islamic Law. Scholars agreed to accept the definition of a new converts as individuals who converted to Islam but conflicted opinions in receiving non-Muslims who tends his heart to Islam as part of a convert who is entitled to. This article was expected to present a clearer interpretation of varsiti convert simultaneously triggered a new management model in distribution of zakat assistance. Further research can be done to identify the law using of zakat funds in da’wah of non-Muslims in Malaysia.
Keywords: Converts, Administration of Islamic Law, Muslim Scholars, Da’wah of non-Muslim, Malaysia
Abstrak
Mualaf dikategorikan sebagai golongan yang berhak menerima bahagian zakat dalam Islam. Terdapat perbezaan pentafsiran definisi mualaf yang boleh mempengaruhi pengurusan agihan zakat. Perbezaan yang mungkin wujud adalah sama ada orang bukan Islam yang cenderung kepada Islam juga berhak menerima bahagian zakat ataupun tidak. Justeru, objektif artikel ini adalah untuk mengenal pasti definisi mualaf berdasarkan perbahasan ulama terdahulu dan kontemporari daripada pelbagai madhhab secara terperinci. Artikel ini turut menganalisis pentafsiran mualaf menurut Enakmen Pentadbiran Agama Islam bagi setiap negeri di Malaysia. Artikel ini mendapati bahawa terdapat beberapa perbezaan yang wujud dalam pentafsiran asnaf mualaf sama ada menurut pandangan imam-imam madhhab mahupun klausa-klausa di dalam Enakmen Pentadbiran Agama Islam Negeri. Ulama bersepakat menerima definisi mualaf sebagai individu yang baru memeluk agama Islam tetapi berselisih pendapat dalam menerima orang bukan Islam yang cenderung hatinya kepada Islam sebagai sebahagian daripada mualaf yang berhak ke atas zakat. Artikel ini diharapkan dapat memberikan gambaran yang lebih jelas terhadap varsiti pentafsiran mualaf sekaligus mencetuskan model pengurusan baharu dalam agihan bantuan zakat. Kajian lanjutan boleh dilakukan bagi mengenal pasti hukum menggunakan dana zakat dalam dakwah non-Muslim di Malaysia.
Kata kunci: Mualaf, Enakmen Pentadbiran Agama Islam, Ulama Mazhab, Dakwah Non-Muslim, Malaysia
26
Teeter, David. "Dynamic Equivalent Conversion for Tentative Muslim Believers." Missiology: An International Review 18, no. 3 (July 1990): 305–13. http://dx.doi.org/10.1177/009182969001800305.
Full textAbstract:
Conversion to Christianity for a Muslim in the Middle East usually means expulsion from family and community. As an alternative, a “Muslim followers of Jesus” model is being tested in the Bethlehem area. In this model, being “born of the Spirit” is seen as a process, rather than as a crisis event. Some of the Muslims in this process are best described as “tentative believers,” rather than as converts. This process is discussed as a “dynamic equivalent” to conversion.
27
Forey, A. J. "Western Converts to Islam (Later Eleventh to Later Fifteenth Centuries)." Traditio 68 (2013): 153–231. http://dx.doi.org/10.1017/s0362152900001653.
Full textAbstract:
The early expansion of Islam led in time to widespread conversions of Christians in conquered territories. In the later eleventh century, however, western Christendom was in turn launching offensives against Islam on several fronts. Territorial gains were made in various Mediterranean regions and, although by the end of the thirteenth century the Holy Land had been lost again, Sicily remained in Christian hands, and in the second half of the thirteenth century in the Iberian peninsula only Granada remained under Muslim control: the whole peninsula was under Christian rule before the end of the fifteenth century. This expansion was accompanied, especially in the thirteenth century, by attempts to convert Muslims and other non-Christians. Yet in the period from the late eleventh until the later fifteenth century some western Christians converted to Islam. The purpose of the present paper is to consider the situations that prompted the adoption of Islam, and the reasons for such conversions, although the evidence is usually insufficient to indicate exactly why a particular Christian became a Muslim: the preconceived ideas voiced in western sources about forced conversions can be misleading and, although a crude distinction might be made between conversions from conviction and those based on worldly considerations, motives did not necessarily always fit neatly into just one of these two categories. But obviously not all converts would have had an equal understanding of the nature of Islamic beliefs and practices. The response of western ecclesiastical and secular authorities to renegades will also be considered. Further conversions of Christian peoples who had already for centuries been living under Muslim rule will not be examined, but only the adoption of Islam by those whose origins lay in western Christian countries or who were normally resident in these, and by westerners whose lands were newly conquered by Muslim powers after the eleventh century; and the focus will be mainly, though not exclusively, on the crusader states and the Iberian peninsula.
28
Praditasari, W. A. A., I. Kholis, and A. A. Budiman. "Design and Implementation of the Korean Muallaf Center Applications as a Guide to Procedures for Praying for Korean." INSIST 3, no. 2 (October 20, 2018): 179. http://dx.doi.org/10.23960/ins.v3i2.179.
Full textAbstract:
Based on data analysis proved that during 20152060, the number of Muslim population increased rapidly by increasing 70%, which is included converts in South Korea. The developments of Islam in South Korea characterized by the growing mosque of Seoul, Itaewon Mosque Islamic Center. The main constraint factor for Korean converts is there is still no prayer guide in Hangeul feature. Constraints experienced by converts, most important is prayer. The Korean Muallaf Center is an application that helps converts to include wudu, prayers, and easy-to-understand religious worship. The purpose of this research is to help converts to understand the guidelines of Islam with Hangeul, so that they can practice it. The methodology of this research is with literature study, application design, implementation, and evaluation of application usage. The results of this study are the Korean Muallaf Center Applications that have been used by Muallaf Korea.
29
Galonnier, Juliette. "Maneuvering Whiteness in France." French Politics, Culture & Society 39, no. 2 (June 1, 2021): 69–94. http://dx.doi.org/10.3167/fpcs.2021.390204.
Full textAbstract:
This article examines the meanings of Whiteness in France by focusing on the specific case of White converts to Islam. By becoming Muslim, converts enter religious spaces in which they are a numerical minority. Usually unmarked and unnoticed, their Whiteness is now very much visible, prompting interrogations about their racial categorization. Faced with moral dilemmas on how to best position themselves ethically while holding a position of dominance, White converts to Islam resort to a variety of strategies to portray themselves as “good Muslims” and “good Whites.” Relying on ethnography and in-depth interviewing, this article explores the contradictions, inconsistencies, and ambivalences that characterize White identities in the French context.
30
Shahid, Hasan. "Forging a Brazilian Islam: Muslim Converts Negotiating Identity in São Paulo." Journal of Muslim Minority Affairs 39, no. 2 (April 3, 2019): 231–45. http://dx.doi.org/10.1080/13602004.2019.1625257.
Full text
31
Ofosu Asante, Alfred, and Elom Dovlo. "Reinterpreting the Straight Path. Ghanaian Muslim Converts in Mission To Muslims." Exchange 32, no. 3 (2003): 214–38. http://dx.doi.org/10.1163/157254303x00028.
Full text
32
Cheruvallil-Contractor, Sariya. "Women in Britain’s First Muslim Mosques: Hidden from History, but Not Without Influence." Religions 11, no. 2 (January 28, 2020): 62. http://dx.doi.org/10.3390/rel11020062.
Full textAbstract:
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 contexts within which they took place are examined. By uncovering historical responses to issues that remain topical in British Muslim communities, this article provides historical grounding for contemporary debates about female Muslim leadership in British Muslim communities.
33
Marzouki, Nadia. "Conversion as Statelessness: A Study of Contemporary Algerian Conversions to Evangelical Christianity." Middle East Law and Governance 4, no. 1 (2012): 69–105. http://dx.doi.org/10.1163/187633712x626053.
Full textAbstract:
This article analyzes current practices of conversion to Evangelical Christianity from the perspective of a contentious relation between state and society in Algeria. Based on a pragmatist approach to religion as a contextual and practical accomplishment, this study shows how Evangelical Christianity has provided converts with a new understanding of freedom that is based on the cultivation of a pure faith. It examines how this renewed piety contributes to the formation of an alternative ideal of the Algerian nation, one that contradicts the Arabo-Islamist FLN imposed narrative. Drawing upon observations gathered during several research trips in Kabylia, Algiers and Oran, this paper does not seek to develop a general theory of Muslim conversions in the Muslim world. Rather, it presents the ways in which conversion is practiced and explained by Algerian converts within the specific political and cultural context in which they live. It shows how converts’ discourse and practice connect global Evangelical themes to claims and contentions that emerge specifically from Algerian political and religious history. In doing so, it seeks to contribute to the ongoing scholarly discussions of the complex ways in which global Pentecostalism blends into local cultures.
34
Sonn, Tamara. "Middle East and Islamic Studies in South Africa." Middle East Studies Association Bulletin 28, no. 1 (July 1994): 14–17. http://dx.doi.org/10.1017/s0026318400028443.
Full textAbstract:
Although muslims make up less than two percent of South Africa’s total population, they are a well-established community with high visibility. In 1994 South Africans will celebrate 300 years of Islam in South Africa. The introduction of Islam to South Africa is usually attributed to Sheikh Yusuf, a Macasser prince exiled to South Africa for leading resistance against Dutch colonization in Malaysia. But the first Muslims in South Africa were actually slaves, imported by the Dutch colonists to the Cape mainly from India, the Indonesian archipelago, Malaya and Sri Lanka beginning in 1667. The Cape Muslim community, popularly but inaccurately known as “Malays” and known under the apartheid system as “Coloureds,” therefore, is the oldest Muslim community in South Africa. The other significant Muslim community in South Africa was established over 100 years later by northern Indian indentured laborers and tradespeople, a minority of whom were Muslims. The majority of South African Indian Muslims now live in Natal and Transvaal. Indians were classified as “Asians” or “Asiatics” by the apartheid system. The third ethnically identifiable group of Muslims in South Africa were classified as “African” or “Black” by the South African government. The majority of Black Muslims are converts or descendants of converts. Of the entire Muslim population of South Africa, some 49% are “Coloureds,” nearly 47% are “Asians,” and although statistics regarding “Africans” are generally unreliable, it is estimated that they comprise less than four percent of the Muslim population. Less than one percent of the Muslim population is “White.”
35
Hazyr-Ogly, T. "Euro-Islam and Muslim Communities of Ukraine." Ukrainian Religious Studies, no. 50 (March 10, 2009): 259–62. http://dx.doi.org/10.32420/2009.50.2061.
Full textAbstract:
The problem of the revival and existence of Islam in Ukraine is now exacerbated by the multivariate models of its development. The emergence of several models of Islam in the religious space of Ukraine is due to the fact that in the early 1990s the Ukrainian Ummah united around three independent and competing centers by ethnic factor, namely, the Crimean Tatar (DUMK), Tatar or Volga-Tatar. (DMU) and Immigrant (DMU). Today, this situation has been complicated by the emergence of two more spiritual centers: the Volga, Kazan or Bashkir-Tatar (religious management of independent Muslim communities - the "Kyiv Muftiate") and the Ukrainian one, where the majority are converts of Ukrainians ('UMA').
36
Tahir, Aswar. "Converts of Village and Self-identity Construction of The Converted Community in Lembang Subdistrict Pinrang Regency." KURIOSITAS: Media Komunikasi Sosial dan Keagamaan 14, no. 1 (June 10, 2021): 19–41. http://dx.doi.org/10.35905/kur.v14i1.1945.
Full textAbstract:
Kampung mualaf merupakan tempat tinggal bagi para keluarga mualaf yang ada di Kecamatan Lembang Kabupaten Pinrang, selain itu juga merupakan lingkungan khusus bagi para mualaf untuk belajar nilai-nilai ajaran keagaman Islam. Penelitian ini bertujuan untuk menganalisis bagaimana kampung mualaf sebagai lingkungan khusus dapat merekontruksi identitas diri komunitas mualaf. artikel ini menggunakan metode kualitatif, teknik pengumpulan data dilakukan dengan wawancara mendalam, observasi langsung dan dokumentasi, sedangkan teknik analisa data melalui reduksi data, penyajian data dan verifakasi data atau penarikan kesimpulan. Hasil Penelitian menunjukkan bahwa kampung mualaf merupakan lingkungan yang dapat merekontruksi identitas komunitas mualaf menjadi muslim religious. Pandangan para mualaf terhadap diri sendiri terkait identias mereka yaitu menganggap diri mereka sebagai muslim religious yang menjalankan ibadah sesuai dengan syariat Islam. Sedangkan pandangan masyrakat non muslim yang ada di sekitar kampung mualaf yaitu menerima keberadaan komunitas mualaf karena para mualaf masih mempunyai hubungan keluarga dengan masyarakat non muslim di wilayah tersebut.
37
Anthony, Douglas. "‘Islam Does Not Belong to Them’: Ethnic and Religious Identities Among Male Igbo Converts in Hausaland." Africa 70, no. 3 (August 2000): 422–41. http://dx.doi.org/10.3366/afr.2000.70.3.422.
Full textAbstract:
AbstractBefore the civil war, conversion to Islam for Igbo men resident in the predominantly Hausa city of Kano in northern Nigeria usually meant becoming Hausa. More recent converts, however, have retained their Igbo identity and created an organisation, the Igbo Muslim Community. Three case studies from the first group detail the process and criteria of becoming Hausa, including immersion in Hausa economic and social networks; three case studies from the second group demonstrate that, while Hausa-centred networks remain important, converts have worked to construct new, Igbo-centred support structures. The watershed in the changing relationship between religious and ethnic affiliation for Igbo converts is the end of the war in 1970 and resultant changes in Igbo perceptions of Muslims, and changes in Igbo community structures.
38
Moosavi, Leon. "The Racialization of Muslim Converts in Britain and Their Experiences of Islamophobia." Critical Sociology 41, no. 1 (April 29, 2014): 41–56. http://dx.doi.org/10.1177/0896920513504601.
Full text
39
Rosidin, Rosidin, Widodo Widodo, and Siti Aminah. "STRATEGI PENYULUH AGAMA DALAM PEMBERDAYAAN MUALLAF TURI KABUPATEN SLEMAN." Al Qalam: Jurnal Ilmiah Keagamaan dan Kemasyarakatan 14, no. 1 (February 19, 2020): 1. http://dx.doi.org/10.35931/aq.v14i1.204.
Full textAbstract:
Religious educators has prominent roles on community spiritual development, includes Muslim converts or Mualaf. Converts needs much more guidance to strengthen their faith. Therefore, religious educators should apply appropriate strategies to develop communities in both material and spiritual aspects. This paper tried to explain the strategies were used by religious educators to carry out their functions and the efforts to develop converts in Turi Subdisrict. This study applied qualitative approach. The results of the study were: first, religious educators have already properly conducted their function, includes: informative, educative, consultative, and advocative. Second, Convert empowerment program includes several activities, such as: Convert friendship forum; Faith strengthening and sharia practices; and convert’s economic development. Third, Religious educators roled as a bridge between converts and external parties, Regional Amil Zakat Agency (Bazda) of Sleman District and National Amil Zakat (Baznas), Religious Ministry, Religious Community Organization of Sleman District, Pokjaluh, and Regional Government of Sleman District.
40
Mohd Subri, Irwan, Azman Ab. Rahman, Mahazan Abdul Mutalib @ Taib, Nuradli Ridzwan Shah Mohd Dali, Mohd Fazrul Azdi Wan Razali, Rose Irnawaty Ibrahim, Nusaibah Anuar Musaddad, Siti Nurunnajwa Shamsudin, and Norlina Ismail. "Penerimaan Penggunaan Istilah Mualaf dalam Kalangan Mualaf di Malaysia." Journal of Fatwa Management and Research 6, no. 1 (October 4, 2018): 111–34. http://dx.doi.org/10.33102/jfatwa.vol6no1.76.
Full textAbstract:
The difference of thinking leads to diversity of the use of the term for particular issue. There is a wide term used to the new convert to Islam as convert Muslim, new brothers and sisters, a brother Muslim, reverted Muslim and mualaf. However, the question arises regarding the most appropriate term to use for this group either in everyday conversation or even in terms of its use in academic and legal. Therefore, this article will discuss the concept of the mualaf and use of the term for the new converts to Islam in Malaysia. The main objective of this article is to review the new brother’s acceptance of the use of the term mualaf and the call duration limit in accordance with the decision of the Council of Islamic Religion in each country in Malaysia as well as to propose an appropriate period for the use of the term. This article uses the method of qualitative focus groups as a mechanism to get the information and necessary data. A total of 9 individuals from a variety of backgrounds and ages was chosen as informants. Each informant interviewed for 10 minutes and asked the same question. These interviews using semi- structured questions for opening space to the informant to share their opinions and experiences. The article found that most converts never showed any negative response to the use of the term mualaf, but they are prefer being called Muslim brothers because the terms itself does not indicate any gap between the same religious.
Keywords: Converts, Convert terms, Limitation of converts, Islam, Malaysia.
Abstrak
Perbezaan pemikiran membawa kepada kepelbagaian penggunaan istilah bagi sesuatu perkara. Dalam konteks panggilan untuk golongan yang baru memeluk Islam, terdapat pelbagai istilah yang digunakan seperti saudara baru, saudara Muslim, saudara kita dan mualaf. Namun, persoalan timbul berkaitan istilah mana yang paling sesuai digunakan bagi golongan tersebut sama ada dalam perbualan seharian mahupun dari sudut penggunaannya secara akademik dan juga perundangan. Justeru, artikel ini akan membincangkan tentang konsep mualaf dan penggunaan istilah mualaf bagi golongan yang baru memeluk agama Islam di Malaysia. Objektif utama artikel ini adalah untuk mengkaji penerimaan mualaf terhadap penggunaan istilah mualaf dan penetapan had tempoh panggilan tersebut mengikut keputusan Majlis Agama Islam di setiap negeri di Malaysia serta mencadangkan tempoh yang sesuai bagi penggunaan istilah tersebut. Artikel ini menggunakan metode kualitatif dengan menjadikan kumpulan fokus sebagai mekanisma untuk mendapatkan maklumat dan data yang diperlukan. Seramai 9 orang individu daripada pelbagai latar belakang dan peringkat umur dipilih sebagai informan. Setiap informan ditemu bual selama 10 minit dan diajukan soalan yang sama. Temu bual ini menggunakan soalan separa struktur bagi membuka ruang kepada informan untuk berkongsi pendapat dan pengalaman mereka dengan lebih selesa. Artikel mendapati bahawa kebanyakan mualaf tidak menunjukkan sebarang respon yang negatif dengan penggunaan istilah mualaf, namun mereka lebih selesa dipanggil saudara Muslim kerana istilah tersebut dirasakan lebih mesra dipanggil dan tidak menunjukkan jarak yang terlalu jauh di antara saudara seagama yang lain.
Kata kunci: Mualaf, Istilah Mualaf, Had Tempoh Mualaf, Agama Islam, Malaysia.
41
GOODING, PHILIP. "ISLAM IN THE INTERIOR OF PRECOLONIAL EAST AFRICA: EVIDENCE FROM LAKE TANGANYIKA." Journal of African History 60, no. 2 (July 2019): 191–208. http://dx.doi.org/10.1017/s0021853719000495.
Full textAbstract:
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 Tanganyika, new converts were observable through the act of circumcision, dietary restrictions, abidance by some of Islam's core tenets, and the adoption and adaptation of certain phenomena from East Africa's Indian Ocean coast and islands. Interior populations’ conversion to Islam was bound up with broader coast-interior material, cultural, and religious exchanges.
42
Poston, Larry. "Femininity Versus Feminism." American Journal of Islam and Society 18, no. 4 (October 1, 2001): 47–62. http://dx.doi.org/10.35632/ajis.v18i4.1981.
Full textAbstract:
This essay shows how the concept of womanhood undergoes atransformation in the minds of some western females who convert tothe Muslim faith. With respect to the role of women in Islam, threedifferent groups may be distinguished: “outsiders looking in,” “insiderslooking out;” and “converts to Islam looking around and back.” Withinthe f i i t category, a majority see Islam in terms of oppression andservitude, although for a smaller group the faith represents a return toall that “hearth and home” signifies. The second major groupingconsists of Muslims, many of whom find Muslim womanhood to besuperior to non-Islamic alternatives. But an increasing number seek toliberate females from “the tyranny of Islamic Law.” Those in the thirdcategory were originally “outsiders looking in,” but after a transitionalperiod become “insiders looking out.” The . female converts areoriginally attracted to a feminine ideal that is interpreted through theirown culture and experience. Becoming “insiders” brings exposure toissues of Islamic womanhood which necessitate a re-interpretationof the essence of femaleness, producing what uninitiated westernobservers might call rationalizations but which actually formapologetical replies to objections from unbelievers.
43
Piela, Anna. "Online Islamic Spaces as Communities of Practice for Female Muslim Converts Who Wear the Niqab." HAWWA 13, no. 3 (October 15, 2015): 363–82. http://dx.doi.org/10.1163/15692086-12341288.
Full textAbstract:
This article focuses on online narratives of female converts to Islam who wear or plan to wear the niqab. There is little discussion in research literature about motivations leading to adoption of the niqab or experiences of women who wear it. Instead, the discourse on niqab has been sensationalised by tabloid media which construct it as a symbol of otherness and separation from the host culture and, recently, one of radicalisation. This begs the question: why are some converts drawn to it despite negative reactions to the niqab by some Muslims and non-Muslims. Here, I examine online discussions in which converted women argue why they wish to wear the niqab, often in contradiction to other Muslims’ views. I draw from Rambo’s conversion model (1993) and Lave and Wenger’s concept of communities of practice to illuminate the process whereby participants learn about Islam and the niqab through social interaction.
44
Cockerill, Gareth Lee. "To the Hebrews/To the Muslims: Islamic Pilgrimage as a Key to Interpretation." Missiology: An International Review 22, no. 3 (July 1994): 347–59. http://dx.doi.org/10.1177/009182969402200304.
Full textAbstract:
Hebrews has a message appropriate for converts from Islam which can be best communicated to them through the idea of religious pilgrimage. The message is appropriate because Muslim converts face pressure to deny their faith similar to the pressure felt by the recipients of Hebrews. Both groups share many religious ideas. The prominence of the hajj in Islam and the use of the pilgrimage motif as a description of the Christian life in Hebrews form a communication bridge. The hajj can be used to explain Hebrews' description of the Christian life and the various rituals which constitute the hajj can help explain the Christology which supports the description.
45
Saad, Danielle. "The Other Muslimah." HAWWA 13, no. 3 (October 15, 2015): 401–21. http://dx.doi.org/10.1163/15692086-12341290.
Full textAbstract:
Websites like Altmuslimah, which are run by women and focused on issues of salience to women’s lives, can offer a perspective that differs greatly from the discourse found on widely visited Islamic information sites. Online counter-narratives produced by women instead of about women call for a fresh look at orthodox traditions and interpretations of religious texts that limit the acceptable experiences of the diverse Muslim women worldwide, especially concerning converts and those living in non-Arab communities. As one of the most frequently contested issues for Muslim women, the hijab offers a way into how the dominant Muslim narrative frames what it means to be a believing woman in Islam and how counter-narratives provide women with ways to create their own meaning.
46
Boćkowski, Daniel. "BETWEEN THE EAST AND THE WEST: THE PENETRATION OF CONTEMPORARY ISLAM INTO POLAND." CREATIVITY STUDIES 2, no. 1 (June 30, 2009): 39–47. http://dx.doi.org/10.3846/2029-0187.2009.1.39-47.
Full textAbstract:
The internet is one of the fastest developing media of today. It is through the internet that Islamic ideas spread throughout the world on a level that has never been reported before. Internet portals and web‐sites containing information about Muslim religion and culture can be accessed from the furthest corners of the world. They popularize Islam which for ages seemed to have been attributed exclusively to the Middle East, Northern Africa and South‐East Asia. Poland is located on the Islam's expansion route and takes an extremely important, if not strategic, position. Due to the position of the Catholic religion in our country, the development of Islam in Poland (an increasing number of converts) appears to be a fundamental factor in the growth of the Muslim world. Many believers do not conceal the fact that they dream of the European caliphate, which is an important step in the restoration of the world caliphate. “Religious fundamentalism” of Polish people, according to many Muslim clergymen and political activists, guarantees that Islamic believers obtained in our country as opposed to converts from the “lay West”, will be as active and religiously engaged as the believers of the Roman Catholic Church. Thus, in the following paper on the penetration of contemporary Islam into Poland, I will focus on this most dynamic instrument of the expansion of the Islamic world.
47
Challet, Anna. "Thinking Outside the Mosque." Boom 5, no. 4 (2015): 104–8. http://dx.doi.org/10.1525/boom.2015.5.4.104.
Full textAbstract:
This article discusses how the community at Zaytuna College, the first and only accredited Muslim college in the United States, is charting the future of Islam in America. The college is located in Berkeley, California and admitted its first class in 2010. The article gives an overview of the school and its curriculum, which combines Islamic scholarship with Western teachings. The piece then profiles four members of the school community–a female student who was raised as a Muslim, a male student who converted to Islam, and two faculty members (both of whom are also converts).
48
Sert, Özlem. "Quarters, Communities and Converts; Creating Networks in an Age of Bureaucratic Expansion in the Mediterranean (Rodosçuk, 1546-1553)." Oriente Moderno 93, no. 2 (2013): 365–89. http://dx.doi.org/10.1163/22138617-12340022.
Full textAbstract:
Abstract Zooming into the active relations of people in the harbour neighbourhoods show vivid life in Ottoman port towns. Converts, bridging the Muslim and Non-Muslim communities; immigrants: bridding the urban and rural relations mostly inhabited around the harbour in Çavuş Hüseyin Quarter of Rodosçuk between 1546-1553. The hierarchies of Ottoman Society constructed by legal status, political power, economic power, gender, seniority were crossed through networks of individual relations of the inhabitants. An analysis of these relations, a zoom to the lives of people who reproduced hierarchies and networks makes one recognize the details changing lives.
49
Zulkifli, Zulkifli, Zaenudin Hudi Prasojo, and Mohammed Sahrin. "MUSLIM KANAYATN: MINORITY IDENTITY DISORDER." Analisa: Journal of Social Science and Religion 4, no. 02 (December 31, 2019): 263–81. http://dx.doi.org/10.18784/analisa.v4i02.919.
Full textAbstract:
In the past people identified the dayak, especially sub ethnic of Kanayatn as Christians or Catholics. By the time and the rapid progress of the Kanayatn communities in their religious aspect, there was also a change of faith. Since the 1980s several Kanayatn people started converting to Islam or mualaf. To reveal how the existence of those who live as minority Muslims in the midst of the Kanayatn who are still Christian or Catholic, this study was done using a qualitative approach with a case study design. The location of the study was in the remote area in West Kalimantan, precisely in Sidas Village, Sengah Temilah District, Landak Regency. Result of the study showed that after the Kanayatn people converted to Islam, they are experiencing a breakdown of identity. Their existence is accepted by halfhearted both by the Kanayatn and Malay communities. The Malay community in general are still perpetuating them as "converts". Meanwhile the Kanayatn community (Christian community) considers them as Malay or descendant of Malay. Nevertheless, Kanayatn people who convert to Islam try to maintain their identity as Kanayatn people who are Muslim or in short Muslim Kanayatn. Other findings show that as the minority where they are lack of religious guidance, the Muslim community of Sidas Village must be smart in responding to the situation so that they can survive and coexist peacefully among of the Christian majority.
50
Becker, Felicitas. "Commoners in the process of Islamization: reassessing their role in the light of evidence from southeastern Tanzania." Journal of Global History 3, no. 2 (July 2008): 227–49. http://dx.doi.org/10.1017/s1740022808002623.
Full textAbstract:
AbstractMany societies became Muslim gradually, without conquest by Muslim rulers. Explanations of this process typically focus on Muslim traders, proselytizing ‘holy men’, and the conversion of ruling elites, as the limited sources suggest. Yet it cannot be assumed that Islamization always made sense for elites as a power-enhancing stratagem, or that rulers or holy men were willing or able to shape the religious allegiances of commoners. In fact, studies of contemporary Islamic societies demonstrate the relative autonomy of commoners’ religious observance, and the tendency of elites towards accommodation. Evidence from a recently Islamized region in East Africa shows that, rather than following elite converts, ordinary villagers initiated rural Islamization. They learned from coastal Muslim ritual rather than scripture, and evoked Islam to challenge social hierarchies and assert a more egalitarian social ethos. The possibility of similar processes also exists in other sites of gradual Islamization.