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Journal articles on the topic 'Muslim literature'
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1
Malik, Salahuddin. "Muslim Historical Literature in the Era of Early Muslim Nationalism." American Journal of Islam and Society 1, no. 2 (January 9, 2021): 93–111. http://dx.doi.org/10.35632/ajis.v1i2.2816.
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Mid-nineteenth century Muslim historical literature, particularly onthe mutiny-rebellion of 1857, presents an interesting contrast, and offersa fascinating study of the state of Muslim mind before and after 1857.This clearly comes out in the writings of Sir Sayyid Ahmad Khan(Risalah Asbab-i Baghawat-i Hind,‘ Tarikh Sarkashi Dil ’a Bijnawr,Hunter par Hunter, Loyal Mohammedans of India,), FatehMuhammad Ta’ib (Tarikh-i Ahmadi), Asad Ullah Khan Ghalib(Dastabu in Kulliyat-i Nathr-i Ghalib), Mawlana Altaf Hussain Hali(Hayati-i Jawid), Sayyid Zahiruddin Zahir Dihlawi (Dastan-i Ghadr),Faqir Muhammad (Jam’ al-Tawarikh), Allamah Fadl-i Haq (BughiHindwtan), Mu’inuddin Hassan Khan (“Narrative of Mainodin” inCharles T. Metcalfe’s Two Native Narratives of the Mutiny in Delhi).”Curiously, all of the above writers presented different interpretationsof the revolt of 1857. Indeed this had to be the case. During the revoltIndia lost freedom of the press; known different interpretations of the“mutiny” by natives were tantamout to treason and were visited bycondign punishments. This was particularly true of the Muslims. ManyMuslim newspapers were suppressed and their editors jailed. After the“special” treatment which the Muslims received upon the fall of Delhi,the followers of Islam could not be sure of their destiny in South Asia inthe post mutiny-rebellion period. It was so because the British assignedthe primary responsibility for the revolt to Indian Muslims and rightlyso. The reality of the excessively harsh British treatment of IndianMuslims is beginning to dawn upon the present-day British historians aswell. Professor Peter Hardy in his very recent book, The Muslims ofBritish India, observes: ...
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Wajiran, Wajiran. "Polygamy and Muslim Women in Contemporary Indonesian Literature." Jurnal Humaniora 30, no. 3 (October 2, 2018): 291. http://dx.doi.org/10.22146/jh.34821.
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This paper will examine the ways in which polygamy is addressed in contemporary Indonesian literature. The literature that will be analysed is that published after the reformation era, whereby new freedoms have encouraged many Muslim writers to raise this controversial issue. This paper will apply feminist theory especially that of the Muslim feminist Amina Wadud. Furthermore, in order to understand the contextuality of the works, a cultural materialist approach is also applied. There are some Indonesian writers who overtly depict polygamy in their literature, such as Habiburrahman El Shirazy and Alfina Dewi. Although they are all Muslims they have different perspectives in presenting the issue of polygamy in their works. These differences reflect Indonesian Islamic society where polygamy is controversial. Some Muslims accept polygamy as Islamic teaching but others do not.
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Wajiran, Wajiran. "Polygamy and Muslim Women in Contemporary Indonesian Literature." Jurnal Humaniora 30, no. 3 (October 2, 2018): 291. http://dx.doi.org/10.22146/jh.v30i3.34821.
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This paper will examine the ways in which polygamy is addressed in contemporary Indonesian literature. The literature that will be analysed is that published after the reformation era, whereby new freedoms have encouraged many Muslim writers to raise this controversial issue. This paper will apply feminist theory especially that of the Muslim feminist Amina Wadud. Furthermore, in order to understand the contextuality of the works, a cultural materialist approach is also applied. There are some Indonesian writers who overtly depict polygamy in their literature, such as Habiburrahman El Shirazy and Alfina Dewi. Although they are all Muslims they have different perspectives in presenting the issue of polygamy in their works. These differences reflect Indonesian Islamic society where polygamy is controversial. Some Muslims accept polygamy as Islamic teaching but others do not.
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Sanjaya, Edy, Indira Hastuti, and Budi Prasetyo. "Distribution Of Different Religion Legacy According To Islamic Instruction Law (Case Study Of The Supreme Court Decision Number 368 K/Ag/1995)." International Journal of Educational Research & Social Sciences 3, no. 1 (February 20, 2022): 538–46. http://dx.doi.org/10.51601/ijersc.v3i1.307.
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The decision of the Supreme Court regarding the granting of wills to non-Muslim heirs is a breakthrough in relation to the inheritance of different religions. It is the consensus of scholars that religious differences (Muslims and non-Muslims) are one of the barrier factors for inheriting. With regard to religious differences, the mandatory will given by the Supreme Court is for non-Muslim siblings. The compulsory intention in KH1 is analogous to adopted children and adoptive parents. Religious differences are still barriers to inheriting each other by seeking a positive step by not limiting the understanding of inheritance law so far. This research method uses a normative juridical approach by reviewing various literature on granting wills to non-Muslim heirs. Data was collected through a literature study with relevant secondary legal materials sourced from statutory regulations, literature, both books, journal articles. Who are Muslim. It is the same with a Muslim who cannot inherit from a non-Muslim.
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Larsson, Göran. "The Fear of Small Numbers: Eurabia Literature and Censuses on Religious Belonging." Journal of Muslims in Europe 1, no. 2 (2012): 142–65. http://dx.doi.org/10.1163/22117954-12341237.
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Abstract The aim of this article is to analyse and compare the census statistics on Muslims in Europe provided by the Yearbook of Muslims in Europe with anti-Muslim estimates of the possible numbers of Muslims in Europe in order to give a comprehensive picture of how many individuals actually identify themselves as Muslims. Contrary to popular figures estimating that there are approximately forty to fifty million Muslims living in Europe (including Russia, but leaving out Turkey) the official census data provided by nineteen countries in the Yearbook gives a figure closer to five million. The findings in my article are based on the available censuses from 2000 until today (that is, summer 2012), and the results give a presentation of census statistics on individuals who identify themselves as Muslims in Europe. The results from the Yearbook of Muslims in Europe are critically discussed and related to estimates and popular assumptions about the number of Muslims in Europe that circulate in the media, especially among anti-Muslim writers who adhere to the so-called Eurabia theory. In conclusion it is clear that there is a large gap between popular anti-Muslim estimates of the number of Muslims and the figures presented in official census data. It is argued that this gap may have a negative impact on how Islam and Muslims are framed, discussed and debated in Europe today.
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Iflah, Iflah. "WISATA HALAL MUSLIM MILENIAL." Jurnal Common 3, no. 2 (January 11, 2020): 153–66. http://dx.doi.org/10.34010/common.v3i2.2601.
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Year to year halal tourism is starting to become popular, in line with the increase in Muslim tourists. Development of halal tourism now carried out by various countries, both majority Muslim and non-Muslim countries. Target of halal tourism market is growing rapidly in the millennial Muslim because it is considered potential in driving halal tourism development. This study of halal tourism seeks to interpret cultural tourism which is synergized with the halal industry as a spiritual experience of modern society, namely millennial Muslims. This literature review will disscuss millennial Muslims in Indonesia as the main segment in utilizing the potential offered from domestic and foreign halal tourism based on literature and other references relating to halal tourism and Y generations. This literature study aims to explore halal tourism at local and abroad which focuses on the segmentation of millennial Muslims as a population that is considered potential in increasing halal tourism development. Focus on study in a particular segmentation is expected to be able to broaden the understanding of the concept of halal tourism from the perspective of the younger generation so that the halal tourism industry is able to develop according to the changes and needs of the times.
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Abubakar, Zuwaira, Isa Muhammad Maishanu, and Shehu Abdul-Rahman Aboki. "Islamic Principles of Success: A Review of Literature." ‘Abqari Journal 23, no. 1 (September 29, 2020): 174–95. http://dx.doi.org/10.33102/abqari.vol23no1.235.
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The current backwardness of many Muslim communities across the world in different fields (e.g. academic, economics etc.) raises the question whether Islam presents comprehensive principles compliance to which assures not only spiritual but also material success. The aim of this paper is to review Islamic literature on the principles associated with success as well as explore the evidence of achievements and successes of the Noble Prophet Muhammad (SAW) and early Muslims from historical and biographical records. Findings of the review revealed that Islam has prescribed systemic and pragmatic principles that assure sustainable worldly success. This fact is testified by the well documented spectacular achievements of the Noble Prophet Muhammad (SAW) and early Muslim generations. Observance of the prescribed Islamic principles is crucial to overcoming the currently prevalent economic, political and academic backwardness of The Contemporary Muslim Society.
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Parray, Tauseef Ahmed. "Images of the Prophet Muhammad in English Literature." American Journal of Islamic Social Sciences 36, no. 4 (October 1, 2019): 125–28. http://dx.doi.org/10.35632/ajiss.v36i4.666.
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‘Literary Orientalism’, a significant and fast-emerging sub-genre, is simply defined as “the study of the (mis)representation of Islam and Muslims in the English (literary) works.” In this field, one of the prominent Muslim writers from India is Abdur Raheem Kidwai (Professor of English, and Director, K.A. Nizami Centre for Quranic Studies, Aligarh Muslim University, India). Some of his previous works in this genre include Orientalism in Lord Byron’s Turkish Tales (1995); The Crescent and the Cross (1997); Stranger than Fiction (2000); Literary Orientalism (2009); Believing and Belonging (2016); and Orientalism in English Literature (2016).
To download full review, click on PDF.
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Parray, Tauseef Ahmed. "Images of the Prophet Muhammad in English Literature." American Journal of Islam and Society 36, no. 4 (October 1, 2019): 125–28. http://dx.doi.org/10.35632/ajis.v36i4.666.
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‘Literary Orientalism’, a significant and fast-emerging sub-genre, is simply defined as “the study of the (mis)representation of Islam and Muslims in the English (literary) works.” In this field, one of the prominent Muslim writers from India is Abdur Raheem Kidwai (Professor of English, and Director, K.A. Nizami Centre for Quranic Studies, Aligarh Muslim University, India). Some of his previous works in this genre include Orientalism in Lord Byron’s Turkish Tales (1995); The Crescent and the Cross (1997); Stranger than Fiction (2000); Literary Orientalism (2009); Believing and Belonging (2016); and Orientalism in English Literature (2016).
To download full review, click on PDF.
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Ramli, Ahmad Faizuddin, Jaffary Awang, and Zaizul Ab Rahman. "Muslim scholar’s discourse on Buddhism: a literature on Buddha’s position." SHS Web of Conferences 53 (2018): 04001. http://dx.doi.org/10.1051/shsconf/20185304001.
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The coexistence of Islam and Buddhism relation took place in the middle of the 8th century. Although both religions originated from different sources, Muslims scholars were the first to study about Buddhism. Inspired by selected verses in the Quran, Muslims scholars recognized an element of similarity of Buddha’s teaching with Islamic teaching. This paper examines the views of Muslim scholars on Buddha’s position in the Islamic tradition in early and contemporarily literature. The method of this study is qualitative by emphasizing on contain analysis using three research design: philological, historical, and theological. Among the early Muslim scholars discussed in this paper are al-Baladhuri (d. 892), al-Biruni (973-1048 AD), Ibn al-Nadim (995 AD), al-Shahrastani (1086-1153 AD), al-Ṭabarī (838-923 AD), al-Hamadhani (1247-1318 AD), and the contemporary Muslim scholars is Muhammad Hamidullah (1908-2002), Hamid Abdul Qadir (1957), Hamza Yusuf (1958 –), Shah Reza Kazemi (1960 –), and Imtiyaz Yusuf. The study suggests the position of Buddha as a prophet in the Islamic tradition are justified based on selected terms in the Quran liketīn, Dhual-Kifl and ṣābi’īn. This paper concludes that there is a strong relation between Islam and Buddhism in early Islamic literature.
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Amanullah, Muhammad. "Juristic Differences over the Implementation of Qiṣāṣ against a Muslim Who Kills a Non-Muslim." Arab Law Quarterly 32, no. 2 (January 25, 2018): 185–203. http://dx.doi.org/10.1163/15730255-12322030.
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Abstract Muslim jurists differ on whether Muslims who murder non-Muslims should be sentenced to death or not. Although Ḥanafī jurists maintain that they should be, most Muslim jurists hold that they should not. Modern scholars such as ʿAwdah, El-Awa and others have discussed the issue. Based on classical and modern fiqh (Islamic law) literature, this article examines the principal arguments used by both groups, concluding that the Ḥanafī opinion is to be preferred because it is based on stronger proofs and conforms more closely to the public interest of contemporary Muslims and non-Muslims.
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Makhsus, Makhsus, Ilda Hayati, Husnul Fatarib, and Desmadi Saharuddin. "Leadership Criteria in Islam and its Benefit: Muslim Involvement in Non-Muslim Goverments." Al-Adyan: Journal of Religious Studies 1, no. 2 (December 29, 2020): 88–102. http://dx.doi.org/10.15548/al-adyan.v1i2.1835.
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Basically, a Muslim does not leave the Muslim community, but with the development of Islam many problems occur. The departure of the Prophet Yusuf from the Muslim community has been described in the Qur'an. He served various maturity processes under the guidance of Allah al-Mighty. The figure of the Prophet Yusuf has been depicted and immortalized as a shadow ruler who officially served as minister of finance, agriculture and head of the logistics affairs agency. The question arises whether a Muslim can become a non-Muslim leader who will later be neglected and will have a negative impact on the faith and syari'ah carried out by Muslim leaders who control non-Muslim governments. With literature study and content analysis approach, the writer describes the literature qualitatively about the status of Muslims who are in the midst of non-Muslims and vice versa, to dismiss the opinion of good kafirs who are more worthy of being leaders than evil and corrupt Muslims. A Muslim can become a leader in the midst of non-Muslims for the benefit and preaching of Islam as was done by the Prophet Yusuf A.S, who proved himself clean after leaving prison. The criteria for a leader in Islam are flexible enough that sometimes a Muslim who is not consistent with sharia rules can sometimes bring great benefits to Muslims. Not only that, many Muslim leaders who were very instrumental in protecting Muslims and spreading Islam in Russia such as Berke Khan have deployed infidel armies to protect Muslims from destruction.Pada dasarnya seorang muslim tidak meninggalkan komunitas muslimnya, akan tetapi seiring perkembangan islam banyak masalah yang muncul. Hengkangnya Nabi Yusuf dari komunitas Muslim telah dijelaskan dalam Alquran. Dia menjalani berbagai proses pendewasaan di bawah bimbingan Allah swt. Sosok Nabi Yusuf telah digambarkan dan diabadikan sebagai penguasa bayangan yang resmi menjabat sebagai menteri keuangan, pertanian, dan kepala badan logistik. Timbul pertanyaan apakah seorang Muslim bisa menjadi pemimpin non-Muslim yang nantinya akan terabaikan dan berdampak negatif pada keimanan dan syari'at yang diemban oleh tokoh Muslim yang menguasai pemerintahan non-Muslim. Dengan pendekatan studi pustaka dan analisis isi, penulis mendeskripsikan literatur secara kualitatif tentang status umat Islam yang berada di tengah-tengah non-Muslim dan sebaliknya, untuk menepis pendapat seorang kafir yang baik lebih layak menjadi pemimpin daripada seorang Muslim yang jahat dan korup. Seorang Muslim bisa menjadi pemimpin di tengah-tengah non-Muslim untuk kemaslahatan dan dakwah Islam seperti yang dilakukan oleh Nabi Yusuf A.S yang membuktikan dirinya bersih setelah keluar dari penjara. Kriteria seorang pemimpin dalam Islam cukup fleksibel sehingga terkadang seorang Muslim yang tidak konsisten dengan aturan syariah dapat membawa manfaat yang besar bagi umat Islam. Tidak hanya itu, banyak pemimpin Muslim yang sangat berjasa dalam melindungi umat Islam dan menyebarkan Islam di Rusia seperti Berke Khan yang telah mengerahkan pasukan kafir untuk melindungi umat Islam dari kehancuran.
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Maqsood, Dr Naila. "A Depiction of Indian Muslim Women’s Plight in Culture and Literature Around the Mid-Eighteen Century." Journal of Law & Social Studies 4, no. 1 (March 31, 2022): 86–97. http://dx.doi.org/10.52279/jlss.04.01.8697.
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This paper locates the Muslim women’s social conditions particularly in the Indo-Pak Subcontinent which largely arose out of two sources; a) evolution of Islam and development of several schools of jurisprudence; b) Muslim’s contact with the Indian culture. Over several centuries, more particularly from the early 13th century onward (by this time, Muslim Turkish rule had been established in India), and the impact of Bhakti movement both on Hindus and Muslims and spread of teachings of Guru Nanak and Bhagat Kabir, Muslims came to adopt many of the Hindu notions and practices. This was in addition to attitudes that came with them by their conversion to Islam. The first part of the paper deals with the effects of Hindu culture regarding status of women on Muslims. The second part of the paper discusses the plight of Muslim women in literature i.e Punjab folk lore of Heer Ranjha. It tries to convey the thoughts on several social customs, particularly emphasizing the various aspects of women’s life. The third part provides the ethnographic evidence which confirms that women, particularly in rural areas, have faced low status and problem connected with rapes, marriages, dowry, and divorces, etc. With solidification of customs, discrimination against a female endures through centuries. As a result, Muslim women were become socially backward, economically susceptible, and politically marginalized segment of society.
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Fauzan, Agusri. "Larangan Bertempat Tingal Di Wilayah Non Muslim (Studi Takhrij dan Pemahaman Hadis)." Jurnal Ulunnuha 10, no. 2 (December 31, 2021): 173–87. http://dx.doi.org/10.15548/ju.v10i2.2859.
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Modern life which is characterized by globalization makes the flow of human movement from one place to another easier, more effective, and efficient. The world is becoming smaller and it is easier to enter any area in the corner of the earth. Likewise, the choices that arise for humans to live, work, do business, study, travel and so on. Of all regions on this earth, not all of them are inhabited by Muslim-majority communities, but more non-Muslim-majority communities. So this study aims to see the status and understanding of the prophet's hadith about the prohibition of living in non-Muslim communities in the present context. This paper is the result of a literature study, which is the result of tracking several literatures related to the themes discussed. The method used in this paper is a qualitative research method that is descriptive and interpretive through a historical approach. The results of the study conclude that this hadith is ahad and is valid and can be used as evidence. The understanding of this hadith contains a prohibition for Muslims to live in non-Muslim countries due to war between Muslims and non-Muslim countries, great difficulties that cause a Muslim to be unable to fulfill his obligations, and affect a lifestyle that causes a Muslim to have no difference with other people. non-muslim. This prohibition does not apply if the non-Muslim country is safe, there is no difficulty in worshiping and fulfilling obligations as a Muslim, and can show the identity and lifestyle of a Muslim.
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Ozalp, Mehmet, and Mirela Ćufurović. "Religion, Belonging, and Active Citizenship: A Systematic Review of Literature on Muslim Youth in Australia." Religions 12, no. 4 (March 26, 2021): 237. http://dx.doi.org/10.3390/rel12040237.
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Muslim youth have been under scrutiny over the last two decades from a radicalisation and countering violent extremism lens. This bias has largely carried itself to research conducted on Muslim youth in the West. This article undertakes a systematic review and analysis of literature conducted on Muslim youth in the West and in Australia in the last two decades since 11 September 2001. The body of literature in this field can be grouped under three main themes: (1) the impact of terrorism policies and discourse on Muslim youth and their disengaged identities, (2) the relationship between religion (Islam) and civic engagement of Muslim youth, and (3) Muslim youth as active citizens. An important conclusion of this review is that most of the research is dated. There have been significant changes in the development of youth as they quickly evolve and adapt. The systematic review of literature exposed a number of gaps in the research: the current literature ignores generic adolescent factors and external social factors other than Islam that also influence Muslim youth; studies that examine both online and traditional activism and volunteering space are needed to understand the dynamics of change and shift; research needs to focus on Muslim youth who were born and raised in Australia rather than focus only on migrant youth; the ways some Muslim youth use their unique sense of identity as Australian Muslims to become successful citizens engaged in positive action is not known; how Muslim youth use avenues other than their faith to express themselves in civic engagement and their commitment to society is underexplored; it is not known the degree to which bonding networks influence the identity formation and transformation of Muslim youth; there is no research done to examine how adult–youth partnership is managed in organisations that successfully integrate youth in their leadership; there is a need to include Australian Muslim youth individual accounts of their active citizenship; there is a need to understand the process of positive Muslim youth transformations as a complement to the current focus on the radicalisation process. Addressing these gaps will allow a more complete understanding of Muslim youth in the West and inform educational and social policies in a more effective manner.
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Tuna, Mustafa. "Anti-Muslim Fear Narrative and the Ban on Said Nursi's Works as “Extremist Literature” in Russia." Slavic Review 79, no. 1 (2020): 28–50. http://dx.doi.org/10.1017/slr.2020.8.
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This article analyzes the causes and consequences of Islamophobia in the Russian Federation following the story of the Russian ban on the works of a scholar of Islam from Turkey, Bediuzzaman Said Nursi (1878–1960), despite the overall positive reception of his ideas and followers by Russia's Muslims. It positions Russia's existing domestic anti-Muslim prejudices, which evolved in the contexts of the Chechen conflict and the influx of migrant workers from culturally Muslim former Soviet republics to cosmopolitan Russian cities, against the background of the post-9/11 global fear narrative about Muslims. These Islamophobic attitudes in turn informed and justified anti-Muslim policies in Russia, as the Russian state, following broader trends of centralization and illiberalization in the country, abandoned the pluralist policies toward religion of the early post-Soviet years and reverted to the late-Soviet model of regulation and containment in the past two decades.
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Balogun, Adeyemi. "“When Knowledge is there, Other Things Follow”: The Muslim Students’ Society of Nigeria and the Making of Yoruba Muslim Youths." Islamic Africa 10, no. 1-2 (June 12, 2019): 127–52. http://dx.doi.org/10.1163/21540993-01001005.
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Among the religiously mixed Yoruba people of southwest Nigeria, the knowledge and values involved with being a Muslim are taught by both Muslim clerics in Qurʾanic schools and modern madrasas and by non-scholarly Muslims in different contexts. While some research has focussed on Yoruba clerics, little is known about the teaching initiatives of other Muslims. An important movement led by ordinary Muslims is the Muslim Students’ Society of Nigeria (mssn), formed in 1954 to provide guidance to Muslim students in a predominantly non-Muslim educational environment. Since the 1950s, the mssn has engaged young Muslims in a series of socio-cultural, educational and religious activities aimed at encouraging young Muslims to engage with Islam, but which also equips them with the socio-economic skills necessary to operate in a modern, mixed religious world.
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Afsaruddin, Asma. "Jihād, Gender, and Religious Minorities in the Siyar Literature: the Diachronic View." Studia Islamica 114, no. 1 (April 3, 2019): 1–26. http://dx.doi.org/10.1163/19585705-12341386.
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Abstract Siyar in Islamic law refers to the law of nations or international law. This study focuses on five siyar works composed between the 2nd/8th and 7th/13th centuries in order to compare and analyze their content diachronically in connection with two specific topics. The first topic is concerned with changing juridical conceptualizations of the role of the combative or military jihād in the Muslim polity’s relations with non-Muslim ones during this period. The second has to do with the evolution of siyar rules governing the treatment of non-Muslim and female participants in the military jihād, especially in the matter of the division of spoils. Four of these works represent the four major Sunnī madhāhib while the fifth is an early work predating the formation of these schools of law. Comparison of the content of these works allows us to draw certain conclusions about the nature and purview of the military jihād, as progressively articulated by jurists during the period under discussion. One of the major conclusions to be drawn from this study is that the combative jihād became an exclusively masculine and Muslim activity and effectively excluded women and non-Muslims from participation in it after the 2nd/8th century.
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Hong, Meenchee, Sizhong Sun, A. B. M. Rabiul Beg, and Zhangyue Zhou. "Determinants of halal purchasing behaviour: evidences from China." Journal of Islamic Marketing 10, no. 2 (June 10, 2019): 410–25. http://dx.doi.org/10.1108/jima-03-2018-0053.
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Purpose With a fast-growing Muslim population and consumer income, the demand for halal products by Chinese Muslims has expanded strongly. However, literature addressing Chinese Muslims’ consumption is limited, and their demand for halal products is little understood. This study aims to investigate what affects Chinese Muslims’ demand for halal products, with a focus on halal personal care products. Design/methodology/approach A survey of 500 respondents was conducted to collect cross-sectional data in northwest China. Data were processed and analysed with a logit model. Findings Apart from faithfulness, reliability of recommendations, product price, product availability and halal authenticity are most important determinants influencing the purchase of halal products by Chinese Muslims. Research limitations/implications In this study, the focus is only on Muslims from China’s Northwest. Due to various constraints, the cluster and convenience sampling methods are used. Practical implications The findings are invaluable for governments and industry bodies to form policies to better meet the burgeoning demand for halal products by Chinese Muslims. They are also very invaluable for producers and exporters who intend to penetrate the halal market in non-Muslim-dominant countries like China. Originality/value Studies on understanding the needs of Muslims in non-Muslim countries are limited. Given the sheer size of the Muslim population in China, understanding their demand for halal products and influential determinants concerning such demand adds to the literature and helps the industry to better serve and capitalise on the growing market.
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Panjwani, Antum A. "Perspectives on Inclusive Education: Need for Muslim Children’s Literature." Religions 11, no. 9 (September 3, 2020): 450. http://dx.doi.org/10.3390/rel11090450.
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Muslim students and communities in Western sociopolitical and educational contexts confront substantive challenges of racisms, Islamophobia, and under- and misrepresentations in media as well as in literature. Creating a robust repertoire of curricular resources for teaching and learning, teacher development programs, and schooling in general offers a promise of developing classroom practices, which in turn promotes an inclusive discourse that recognizes the unique position and presence of a Muslim child. The present article examines the prospects of developing such a curriculum called Muslim Children’s Literature for inclusive schooling and teacher development programs in the context of public education in Ontario, Canada. It is situated in the larger umbrella of creating specific theory and methodology for education that lend exposure to Muslim cultures and civilizations. Development of such a literature as curricular resources addresses the questions of Muslim identities through curriculum perceptions so as to initiate critical conversations around various educational challenges that the development and dissemination of Muslim curricular resources faces today. I make a case for developing Muslim Children’s Literature to combat the challenges of having limited repertoire to engage with Muslim students in public schools and teacher candidates in teacher development programs. With the description of the necessity of such a literature, this article outlines characteristics of the proposed genre of Muslim Children’s Literature, as well as the unique position of a Muslim child in the current educational scenarios. A brief peek into select fiction on Muslim themes available in English internationally that can be used as curricular resources at elementary and secondary level serves towards reinforcing the definition of Muslim Children’s Literature. Further, these offer a sample that may be promoted under the proposed genre of Muslim Children’s Literature.
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Abdurraqib, S. "Hijab Scenes: Muslim Women, Migration, and Hijab in Immigrant Muslim Literature." MELUS: Multi-Ethnic Literature of the United States 31, no. 4 (December 1, 2006): 55–70. http://dx.doi.org/10.1093/melus/31.4.55.
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Latief, Hillman. "Comparative Religion in Medieval Muslim Literature." American Journal of Islamic Social Sciences 23, no. 4 (October 1, 2018): 28–62. http://dx.doi.org/10.35632/ajiss.v23i4.446.
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This article investigates medieval Muslim literature on the study of non-Islamic religions through the writings of al-Biruni and al-Shahrastani in their dealing with Hind (India) and the nomenclature of world religions. I focus on their perceptions of monotheism and polytheism. My findings show that they used different approaches, categories, and classification models of world religious traditions in general, and of Hind’s religious traditions in particular. Al-Biruni classifies Indian religions according to the religious outlooks found in Hindu texts or sayings of Hindu philosophers/theologians and in the attitudes of ordinary people in a popular context. Al-Shahrastani categorizes the divisions and subdivisions of Hindu beliefs and practices according to types of “idol worshippers.” This article points out that they dealt with some conceptual issues in their presentations, such as “religious representation,” “intermediaries,” and “anthropomorphism.”
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Bustanov, Alfrid K. "Muslim Literature in the Atheist State." Journal of Islamic Manuscripts 9, no. 1 (January 1, 2018): 1–31. http://dx.doi.org/10.1163/1878464x-00901001.
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Varisco, Daniel Martin. "David Cook, Contemporary Muslim apocalyptic literature." Contemporary Islam 4, no. 3 (July 24, 2009): 353–55. http://dx.doi.org/10.1007/s11562-009-0092-0.
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Latief, Hillman. "Comparative Religion in Medieval Muslim Literature." American Journal of Islam and Society 23, no. 4 (October 1, 2018): 28–62. http://dx.doi.org/10.35632/ajis.v23i4.446.
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This article investigates medieval Muslim literature on the study of non-Islamic religions through the writings of al-Biruni and al-Shahrastani in their dealing with Hind (India) and the nomenclature of world religions. I focus on their perceptions of monotheism and polytheism. My findings show that they used different approaches, categories, and classification models of world religious traditions in general, and of Hind’s religious traditions in particular. Al-Biruni classifies Indian religions according to the religious outlooks found in Hindu texts or sayings of Hindu philosophers/theologians and in the attitudes of ordinary people in a popular context. Al-Shahrastani categorizes the divisions and subdivisions of Hindu beliefs and practices according to types of “idol worshippers.” This article points out that they dealt with some conceptual issues in their presentations, such as “religious representation,” “intermediaries,” and “anthropomorphism.”
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Sehu Mohamad, Zhooriyati, and Intan Hashimah Mohd Hashim. "EMOTIONAL EXPERIENCES DURING HAJJ: A LITERATURE." International Journal of Education, Psychology and Counseling 5, no. 34 (March 15, 2020): 01–09. http://dx.doi.org/10.35631/ijepc.534001.
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Hajj is the largest Muslim pilgrimage to Macca, Saudi Arabia and the longest gathering in the world. Every year nearly two million Muslims from over 140 countries visit Macca to perform their hajj during the Hajj season. Generally, the pilgrims are accompanied by family members, friends, or solo. At the same time, they will also interact and socialize with other individuals from different countries and cultures. In this situation, the activities performed are quite complex and they interact frequently and cause pilgrims to experience complex and dynamic emotions. Hajj worship also provides them with a mystical and spiritual experience. It also tends to affect and express the various emotions within the pilgrims during the pilgrimage. This article discusses various forms of emotion that are reported or observed during spiritual experiences and will relate to the more specific discussions in the context of pilgrimage.
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Ezeh, Precious Chikezie, and Anayo D. Nkamnebe. "Determinants of Islamic banking adoption among non-Muslim customers in a Muslim zone." Journal of Islamic Accounting and Business Research 13, no. 4 (March 2, 2022): 666–83. http://dx.doi.org/10.1108/jiabr-10-2021-0280.
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Purpose The purpose of this study is to establish the relationship between relative advantage, social influence, trust, compatibility, knowledge and adoption of Islamic banking among non-Muslim bank customers in a Muslim zone of Nigeria. Design/methodology/approach Usable questionnaires were received from 350 participants. Structural equation modeling is used to assess the relationships between latent unobserved constructs. Composite reliability and average variance extracted were used to test the reliability and validity of the instrument. This study uses the correlational research design to test the hypotheses. Findings The findings indicate that relative advantage, social influence, trust and compatibility significantly influence adoption of Islamic banking among non-Muslim customers in a Muslim zone of Nigeria. However, knowledge of Islamic banking operations does not significantly influence adoption of Islamic banking. Originality/value The existing literature focuses on factors that influence the adoption of Islamic banking, without due emphasis on non-Muslims. The religious divides of Nigeria compel this research to determine the factors that influence the adoption of Islamic banking among non-Muslim customers. Hence, this research seeks to bridge the gap in the existing literature by embarking on an investigation using innovation diffusion theory to identify factors influencing the adoption of Islamic banking among non-Muslim customers in the Nigerian context.
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Cook, Weston F. "Islamic Expressions in Art, Culture, and Literature." American Journal of Islam and Society 15, no. 2 (July 1, 1998): 155–57. http://dx.doi.org/10.35632/ajis.v15i2.2191.
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The Fourteenth Annual Conference of The American Councilfor the Study of islamic Societies, held on May 2 and 3, 1997,at The Connelly Center, Villanova University, Villanova, PAThe American Council for the Study of Islamic Societies (ACSIS), isone of the oldest continuing organizations in the United States that focusesspecifically on Muslim states, societies, and the problems confrontingMuslim communities throughout the world. Composed of American andforeign scholars, non-Muslims as well as Muslims, ACSIS encompassesthe full range of humanities and social science disciplines. The representeddisciplines include the familiar areas of political science, history,linguistics, philosophy, religion, economics, anthropology, internationalrelations, and sociology; moreover, artists, musicians, media specialists,poets, folklorists, architects, agronomists, bankers, educators, and businessconsultants are involved in the Council‘s work. Along with this professionaldiversity, ACSIS has always taken special pride in providing aforum for younger and innovative students to present their ideas andresearch and encouraging them to publishTrue to these founding goals, the Board of Directors chose “Cultural,Artistic, and Popular Expressions in Islam” as the theme for this conference.Papers on Muslim works from the Americas, Europe, South Asia,China, Africa, and the heartlands of the ummah were solicited. The callfor papers also struck new directions for ACSIs-seeking music andperformance presentations, calligraphy, textile art, film and animation,calligraphy, cuisine, and other original formats different from the standardconfenmce panel modes. The Board also designated long-timemember Weston F. Cook, Jr. as program chair and organizer. Dr. Dale F.Eickelman of Dartmouth College, currently a scholar-in-residence at the ...
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Mohr, Sarah, Sabeen Shaiq, and Denise Ziya Berte. "Directive vs. Non-directive Clinical Approaches: Liberation Psychology and Muslim Mental Health." Journal of Islamic Faith and Practice 3, no. 1 (November 24, 2020): 31–58. http://dx.doi.org/10.18060/24667.
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Liberation psychology (LP) is a psychological framework that emphasizes social justice as a key component of mental health, defined in LP as the ability of human beings to co-exist, live in harmony, and thrive in community. Muslim mental health as a clinical focus continues to develop, and most writing emphasizes the importance of cultural sensitivity in providing effective care for Muslims, which the literature often relates to the collectivistic nature of Muslim majority societies. The literature, in turn, often uses collectivistic tendencies and research to support 1-on-1 directive approaches.
This paper questions the use of such directive approaches as potentially re-creating a model of hierarchy and dominance that is connected to Muslims’ mental health challenges, particularly those of Muslim sub-populations. The authors suggest and discuss several LP-based alternatives, especially the use of group therapy as a more appropriate and culturally responsive model, from both di-rective and non-directive clinical orientations.
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Sumaktoyo, Nathanael Gratias. "ETHNIC AND RELIGIOUS SENTIMENTS IN INDONESIAN POLITICS: EVIDENCE FROM THE 2017 JAKARTA GUBERNATORIAL ELECTION." Journal of East Asian Studies 21, no. 1 (March 2021): 141–64. http://dx.doi.org/10.1017/jea.2020.35.
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AbstractStudies have documented how ethnic and religious sentiments shape the voting behavior of Indonesian Muslims. However, to date no studies have carefully measured the relative influence of these sentiments. I fill this gap in the literature by taking advantage of the candidacy of a Christian, ethnic Chinese candidate in the 2017 Jakarta gubernatorial election in Basuki Tjahaja Purnama (Ahok). Employing an original survey of Jakartan Muslims, I show through experimental and correlational analyses that Muslim voters are more opposed to Ahok than non-Muslim voters are and that this opposition is driven more by Ahok's ethnicity, as opposed to his religion. I also show that Muslim voters’ feelings toward ethnic Chinese shape their support for Ahok more than their feelings toward Christians. I discuss how these findings inform our understanding of the limits and extent of religious influence on Muslim voting behavior.
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Mattawa, Khaled. "Writing Islam in Contemporary American Poetry: On Mohja Kahf, Daniel Moore, and Agha Shahid Ali." PMLA/Publications of the Modern Language Association of America 123, no. 5 (October 2008): 1590–95. http://dx.doi.org/10.1632/pmla.2008.123.5.1590.
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Who would want to read an essay titled “Writing Christianity”? “Writing Judaism” might by now sound a bit dated, given that Jewish subject matter is the domain of some of this country's greatest novelists and poets. “Writing Buddhism” still has an appealing ring to it. “Writing Islam” as a topic would not sound interesting to most Muslim authors in Muslim societies. In fact, “Writing Islam” could sound like a fundamentalist ploy to corrupt the thoroughly secular world of literature in contemporary Muslim societies. A more appealing angle might be to focus on writing Islam in the West, or on the global stage, where a growing body of Muslim literature written in European languages is emerging. The authors of this body of literature are outside two folds: Western literature per se and the literatures of their Muslim societies of origin. How do Muslim authors, specifically poets, fashion a voice when they are writing mostly to outsiders? What subject matter will they treat and in what manner? This essay explores these questions by examining how writing Islam is exercised differently by three American Muslim poets, Mohja Kahf, Daniel Moore, and the late Agha Shahid Ali.
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Sertkaya, Suleyman. "A Critical and Historical Overview of the Sīrah Genre from the Classical to the Modern Period." Religions 13, no. 3 (February 24, 2022): 196. http://dx.doi.org/10.3390/rel13030196.
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Sīrah (the life and biography of Prophet Muhammad) has been the point of focus and writing since the Prophet passed away. Approaches to sīrah have evolved in the Muslim and non-Muslim worlds over the centuries. This has had a significant impact on how the Prophet and even Islam are viewed in the Muslim and non-Muslim worlds. While Muslim scholars have focused on details of the exact biography, what and why a particular incident occurred in his life, his leadership, reverence of his teachings and other aspects of his life as a role model as well as lessons that can be derived from his life to emulate in daily life, non-Muslim authors have approached sīrah quite differently. Some are extremely critical to the point of ridicule and slander, while others approach it in a more authentic and genuine manner. The sources to which they have access, namely Arabic sources, play a critical role in the way sīrah is approached. Similarly, interactions with Muslims, scientific developments and globalisation have had significant impacts on the way sīrah is perceived, particularly in modern times. This article provides a chronological and systematic review and analysis of the major sīrah works written by Muslims and non-Muslims since the 7th century. It traces the evolvement of sīrah literature in Muslim and non-Muslim scholarship by documenting the reasons and fundamental factors affecting various approaches to sīrah across the centuries.
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Yola, Nilma. "Minoritas Muslim di Tibet." Turast: Jurnal Penelitian dan Pengabdian 9, no. 1 (July 16, 2021): 76–85. http://dx.doi.org/10.15548/turast.v9i1.3375.
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This paper aims to discuss the history of the life of Muslim Minorities in the Tibetan region, where minority Muslims usually live in the midst of other communities whose majority are always oppressed. However, what is unique is that in Tibet they live peacefully and there are no major disputes between the native Buddhists and the Muslim minority immigrants, and they even unite to fight against the Chinese invaders. The method used in this study is a historical research method with data collection techniques through literature study. The formulation of the problem in this research is why the Muslim minority and the Buddhist majority can live peacefully and side by side in the Tibetan region. The results of this study are 1). The basic needs of many Tibetans come from the Middle East, the majority of whom are Muslims, therefore, in order to maintain good relations, they certainly do not want to cause new problems if the security of their Muslim brothers in Tibet is not guaranteed. 2) Muslims, on average, are community groups who were originally neighbors, and will continue to have good relations even though they have different beliefs. 3). Tibet is led by the Dalai Lama, who has always taught to respect each other, regardless of their religion 4). Both are victims of Chinese colonialism, so they feel the same fate and struggle.
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Amin, Kamaruddin. "Muslim Western Scholarship of Hadith and Western Scholar Reaction: A Study on Fuat Sezgin’s Approach to Hadith Scholarship." Al-Jami'ah: Journal of Islamic Studies 46, no. 2 (December 26, 2008): 253–77. http://dx.doi.org/10.14421/ajis.2008.462.253-277.
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The following article is analyzing both Fuat Sezgin’s approach to Western scholarship of hadith and the views of some non-muslim scholars, which give either support or criticism against him. Some questions have been discussed; to what extent is Fuat Sezgin influenced by Western methods of hadith research and to what extent does he argue against the methods of non-Muslims? To what extent does he persist on arguing the reliability of hadith literature? To what extent does he base his argument on muslim hadith literature? To what extent does he digress from the classical methodology of hadith research? The following pages show that Sezgin has been familiar with non-Muslim scholarship of hadith research. Yet instead of following Western scholars’ approaches and premises on the early hadith literature, he severely criticized them and decided to follow the mainstream of Muslim scholars’ belief in the historicity of hadith transmission and collection. Fuat Sezgin focused his criticism on Goldziher’s historical claims. If one classifies Western discourse of hadith literature, Sezgin and Azmi can be located in the same line for their similar approach and way of handling the early literature of Islam. Both Sezgin and Azmi have been involved in the discussion on the reliability of early Islamic transmission. However, in contrast to Muslim scholars, who generally believe that the process of hadith transmission during the first century was mainly oral, they insist on arguing that many hadiths were, in fact, recorded in writing from the earliest times.
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Kuswaya, Adang, and Muhammad Ali. "The Concept of Peace in the Qur’an: A Socio-Thematic Analysis of Muslims’ Contestation in Salatiga, Indonesia." QIJIS (Qudus International Journal of Islamic Studies) 9, no. 1 (July 29, 2021): 73. http://dx.doi.org/10.21043/qijis.v9i1.10483.
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<p>This research aims not only to understand the concept of peace in the Qur’an but also analyze Muslims’ contestation in Salatiga to lead to a peaceful life among religious believers. It requires an in-depth examination on dialectical perspectives between the ideal concept of peace in the Quran and the reality of a peaceful culture in the public sphere. Methodologically, this research combines literature review and semi-structured interviews to gather theoretical data based on social responses and literature of contemporary Qur’anic interpretation. The research subjects consist of (1) Muslims living with non-Muslim family members in the same house, (2) Muslims in a non-Muslim neighborhood, (3) religious figures, and (4) non-Muslims with Muslim family members. In order to interpret a special meaning of Qur’anic terms related to peaceful life, this research employs a hermeneutical approach of socio-thematic interpretation of the Qur’an. In conclusion, this research points out that Muslims in Salatiga play a significant role in building a peaceful life where some concepts, such as unity, freedom, honesty, and respect, are principles thriving vividly throughout society. Additionally, tolerance is a foundation of social interaction leading them to cooperate. Besides, several values, namely harmonization, tolerance, and coexistence, can be seen as dominant ideas within the communities, and practices such as cooperation and friendship can also be seen in their daily life. Thus, this research affirms that the Muslim majority can lead to tolerance and accommodate diversity as a way of life.</p>
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Cherry, Peter. "“I’d rather my brother was a bomber than a homo”: British Muslim masculinities and homonationalism in Sally El Hosaini’s My Brother the Devil." Journal of Commonwealth Literature 53, no. 2 (January 28, 2017): 270–83. http://dx.doi.org/10.1177/0021989416683761.
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Images of young British Muslim men engaging in terrorist activity or gang warfare proliferate in contemporary media. Such distortions frame Muslim males as a homogeneous and threatening presence within Britain; men who, despite living in the UK, are prone to a pathological form of masculinity supposedly inculcated by their religio-cultural background. In Terrorist Assemblages, Jasbir K. Puar develops the framework of “homonationalism” to examine the relationship between hostilities towards Muslims and growing acceptance of LGBT subjectivities in Euro-America. Puar argues that popular discourses stereotype diverse ethno-cultural groups under a distinct racialized, religiously-defined “Muslim” grouping. These Muslim “others”, recognized through racial and sartorial profiling, are assigned viewpoints that place them in opposition to the purportedly “enlightened” West. Puar shows how this dualism has been continually reproduced in cultural production, propagating the view that to be Muslim is to be axiomatically homophobic. This article assesses the extent to which homonationalism is replicated in the British film My Brother the Devil (dir. Sally El Hosaini, 2012). Set on a housing estate in Hackney, it depicts two London-born brothers of Egyptian heritage, Rash and Mo, as elder brother Rash leaves his “gangster” lifestyle after falling in love with photographer Sayid. My Brother the Devil invokes moral panics about young British Muslim men, as well as the increased visibility of homosexuality in recent UK media and cultural output, to probe connections between masculinity, sexuality, race, and class. However, this article posits that My Brother the Devil inadvertently upholds homonationalist binaries. By analysing the film, this paper contends that what Puar terms a “Muslim or gay binary” should be considered in a British context to address how certain “liberal” Muslim subjectivities are incorporated within imaginings of Britishness, at the exclusion of Muslim subjectivities that do not fit these prescriptions.
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Muhamad Ali, Musa, Mohd Fauzi Abu Hussin, and Siti Salwa Md Sawari. "An Exploration on Muslim’s Motivation to Enter the Entrepreneurship." International Journal of Research and Review 8, no. 8 (August 26, 2021): 607–17. http://dx.doi.org/10.52403/ijrr.20210881.
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To date, the number of Muslim Bumiputera entrepreneurs, primarily Malay entrepreneurs who set up their own company and engaged in various businesses were increased but their success was far from the target. Hence, the purpose of this article was to identify the motivation that encouraged Muslims to venture into business. This study was a literature study where the researcher used secondary sources from articles, theses and scientific discourses. From the results of the literature study, the researcher found that there were five main factors that motivate Muslims to venture into business which were; Worship (Ibadah), dignity, external traits, economy and unity. When Muslims are motivated to involve in entrepreneurship, they are required to prosper the natural resources with their abilities bestowed by Allah SWT. Therefore, entrepreneurs need to empower themselves with the value skills (additional value) that complement the characteristics of successful entrepreneurs. This is a starting point for the entrepreneurs who are always facing the obstacles and are always ready to compete on the global stage that requires certain skills to sharpen their competence level. This article useful empower more Muslim venture into Business. Keywords: Muamalah, Motivation, Muslim Entrepreneurs, Economy.
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Mubarok, Atus Ludin. "Kedudukan Saksi Non Muslim dalam Perkawinan Menurut Peraturan Perundang-Undangan di Indonesia." Mutawasith: Jurnal Hukum Islam 4, no. 1 (July 12, 2021): 42–58. http://dx.doi.org/10.47971/mjhi.v4i1.307.
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In the field, it often happens that a Muslim marries a convert to a Muslim woman with a large non-Muslim family status. In marriage, converts submit non-Muslim witnesses. What is the status of their testimony according to the law. The purpose of this study was to determine the position of non-Muslim witnesses to marriage according to the legislation with a qualitative method, a literature study approach. Source of data in the form of legislation related to family law. It is done by deductive-inductive method. From the discussion, it can be concluded that the Indonesian laws and regulations stipulate that marriage witnesses must be Muslim. A non-Muslim is not accepted as a witness to a marriage. In the case of divorce and reconciliation, the witness's special religious requirements are set. There is an opportunity for non-Muslims to be witnesses in ruj'u and divorce cases. Divorce on the grounds of shiqaq must be heard from witnesses who come from the husband and wife's family. That is, Article 76 of Law no. 7/1989 paragraph (1) still applies to family and close people of husband and wife who are non-Muslims and must provide testimony as witnesses.
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Sulistiani, Siska Lis. "The Legal Position of Waqf for Non-Muslims in Efforts to Increase Waqf Assets in Indonesia." Samarah: Jurnal Hukum Keluarga dan Hukum Islam 5, no. 1 (June 30, 2021): 357. http://dx.doi.org/10.22373/sjhk.v5i1.9161.
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This study examines the legal standing of waqf for non-Muslims contributing to the increase of waqf assets in Indonesia. It turns out that raising waqf funds can be accessed from non-Muslim funds that sympathize with the economic value of Islamic philanthropy. Waqf is a deed that is part goodness of Islam and has a socioeconomic dimension. The essence of waqf is to hold the core of waqf and develop the outcome, so that waqf assets do not just disappear. The form of waqf is exciting and has great benefits so that not only a Muslim who is interested in waqf, many non-Muslims also contribute through donations. However, scholars differ in opinions about non-Muslim waqf laws; besides that, the waqf law also does not mention the specificity of waqf only for Muslims. This research is qualitative research through a normative juridical approach through literature in analyzing the data obtained. So, the difference in opinion of the madzhab scholars is essentially allowing non-Muslim endowments if it is not intended for religious facilities such as mosques.
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Ismail, Abdi Aden, Newton Kahumbi Maina, and Margaret Gecaga. "The Influence of Terrorism Activities on Muslim-Christian Relations in Garissa County, Kenya." International Journal of Current Aspects 6, no. 1 (January 4, 2022): 1–23. http://dx.doi.org/10.35942/ijcab.v6i1.223.
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Terrorism is no doubt a global problem of the 21st century and as evidenced by the continued terror attacks, the menace is causing major global security distress. In Kenya terrorism has among other things considerably affected the Muslim-Christian relations in the country. Despite vast literature on terrorism and interreligious relations, there are limited research on the influence of terrorism on Muslim-Christian relations in Garissa County, Kenya hence this study. The general objective of this study was to examine the influence of terrorism on Muslim-Christian relations in Garissa County, Kenya. The study employed both descriptive and explanatory design. The target population of the study was 199,469 from Garissa County from which a sample of 384 respondents were obtained through purposive sampling. Data was collected from primary sources using; questionnaires, interview guide and focus group discussions as well as secondary sources, through literature review. The findings revealed that, terrorist selective attacks of Christians and the use Islamic concept of jihad during attacks have created suspicion and mistrust among the Muslims and Christians in the area. The study concludes that unless the misunderstanding of the concept of Jihad is demystified, the Muslims-Christians relations will significantly be affected as the terrorist will continue propagating their attacks as an Islamic concept of jihad. The study recommends that Muslim leaders needs to demystify the concept of Jihad in order to restore Muslim-Christian relations. Also, the Government security agencies and civil society, Muslim leaders, and Christians should continually organize awareness campaigns in the region to create alertness about the terrorist’s schemes.
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King, Bruce. "Muslim modernities." Journal of Postcolonial Writing 45, no. 4 (December 2009): 472–77. http://dx.doi.org/10.1080/17449850903273671.
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Johns, Amelia. "Muslim Young People Online: “Acts of Citizenship” in Socially Networked Spaces." Social Inclusion 2, no. 2 (August 20, 2014): 71–82. http://dx.doi.org/10.17645/si.v2i2.168.
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This paper reviews the current literature regarding Muslim young people’s online social networking and participatory practices with the aim of examining whether these practices open up new spaces of civic engagement and political participation. The paper focuses on the experiences of young Muslims living in western societies, where, since September 11, the ability to assert claims as citizens in the public arena has diminished. The paper draws upon Isin & Nielsen’s (2008) “acts of citizenship” to define the online practices of many Muslim youth, for whom the internet provides a space where new performances of citizenship are enacted outside of formal citizenship rights and spaces of participation. These “acts" are evaluated in light of theories which articulate the changing nature of publics and the public sphere in a digital era. The paper will use this conceptual framework in conjunction with the literature review to explore whether virtual, online spaces offer young Muslims an opportunity to create a more inclusive discursive space to interact with co-citizens, engage with social and political issues and assert their citizen rights than is otherwise afforded by formal political structures; a need highlighted by policies which target minority Muslim young people for greater civic participation but which do not reflect the interests and values of Muslim young people.
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Aransyah, Muhammad Fikry, Finnah Furqoniah, and Amjad Hamad Abdullah. "The Review Study of Halal Products and Its Impact on Non-Muslims Purchase Intention." IKONOMIKA 4, no. 2 (December 30, 2019): 181–98. http://dx.doi.org/10.24042/febi.v4i2.5355.
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In a Muslim country, halal products were a norm in the society whereby Muslims in their daily life were not only consuming the halal products. The acceptance of non-Muslims towards halal products is growing as well because of the strict process and laws to follow. It reviews studies and theories on customer’s purchase intention on halal products and the concepts of price, awareness, availability, safety, ingredients, and quality of the halal products, which affect their purpose to buy from the perspective of non-Muslim. Fifty research article from 2009 to 2019 was chosen for this research. Besides, the halal products are also being monitored, certified, and enforced by the government. Halal products with certification will automatically gain the confidant of the consumers without any doubts. There are many types of research being conducted about the halal industry, but there is limited research being conducted to explore the non-Muslim consumers' purchase intention on halal products.Keywords: halal products, purchase intention, non-muslim, literature review
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Gilliat-Ray, Sophie. "Muslim Minorities in the West." American Journal of Islam and Society 20, no. 3-4 (October 1, 2003): 196–98. http://dx.doi.org/10.35632/ajis.v20i3-4.1839.
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The Muslim diaspora, which has become established as a significant areaof publishing in the past 2 to 3 decades, is being charted by a number ofbooks and journals. This edited collection is a valuable addition to the literature,although specialists in the field will notice some degree of overlapwith existing sources.The book is divided into three sections exploring the Muslim experiencein America (seven chapters), Europe (three chapters covering France,Germany, and Norway), and areas of European settlement (five chapterscovering Australia, New Zealand, South Africa, and the Caribbean). Thebest way to view this book is to consider it a series of case studies examininghow Muslims in different contexts have moved from being temporary and peripheral individual sojourners to being, within their adoptedsocieties, generally well-established communities that have largely overcometheir internal differences and external structural barriers in order tobe publicly recognized as a part of multicultural and multi faith communitiesand societies. Many of the contributors believe that Muslim minoritiesare growing, dynamic, confident, and demographically "young" in most oftheir new societies, and that wherever they have established themselves,they have sustained their presence and thrived, sometimes in the face ofextreme hostility.This case study character has advantages and disadvantages. On theone hand, this reviewer found it extremely valuable to learn more aboutthe experience of some very specific minority groups, such as Sahelians inFrance, who are usually ignored and overshadowed in the literature by theoverwhelming Algerian-Moroccan presence in France. Likewise, with relativelylittle academic material available on Muslims in New Zealand, forexample, this book fills many of the academic gaps in the literature. Thefirst-hand accounts from previously unpublished sources were similarlyvaluable, and the chapter on establishing the Islamic Party in NorthAmerica constitutes an important documentary record. On the other hand,some chapters went over well-established ground, such as Turks inGermany. Specialists on Muslim minorities will find that some chaptersrepeat already well-known data and profiles oflslam in these contexts ...
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Pavlova, O. S. "Psychological counseling for muslims: the analysis of foreign literature." Современная зарубежная психология 7, no. 4 (2018): 46–55. http://dx.doi.org/10.17759/jmfp.2018070406.
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The article presents a survey of foreign literature on various aspects of the theory and practice of psychological counseling for Muslims. Psychological counseling for Muslims is a professional psychological aid which uses knowledge about the peculiarities of the client’s faith that are important for him as an individual: his religious views, religious language, sacred stories and legends, sacral practices, as well as the traditions and customs of Muslim peoples. The possibilities of using such spiritual practices as Islamic meditation and Islamic reasoning in psychological work with Muslims are shown. Also the article provides an analysis of the main problems arising during the family therapy of Muslims and describes the professional qualities of a psychologist that are necessary for effective work with clients who profess Islam. In conclusion, it is shown that the solution of psychological problems of believers is difficult or impossible to achieve without a trust that is formed between a client and a psychologist and based on their mutual understanding of religious matters.
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Ropi, Ismatu. "Muslim‐Christian polemics in Indonesian Islamic literature." Islam and Christian–Muslim Relations 9, no. 2 (July 1998): 217–29. http://dx.doi.org/10.1080/09596419808721149.
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Haque, D. "The Postsecular Turn and Muslim American Literature." American Literature 86, no. 4 (January 1, 2014): 799–829. http://dx.doi.org/10.1215/00029831-2811790.
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Sunarmo, Sunarmo, Hanny Nurlatifah, Bambang Eko Samiono, Ani Asriyah, Sabda Ilahi Rizki, and Nadiyah Afifah. "Pandangan Muslim Terhadap Sektor Fitness and Mind Body: Literature Study Approach Model." Jurnal Ilmiah Ekonomi Islam 7, no. 1 (March 24, 2021): 451. http://dx.doi.org/10.29040/jiei.v7i1.2200.
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Healthy lifestyle is an inseparable thing for Indonesian people today, including generation X (baby boomers), Y (millennial) and Z. Concern for health indirectly affects the growth of the health sector, especially the fitness and mind sub sector. The dominance of Muslims around 87% in Indonesia is an interesting study for research because there are still not many studies on it. Literature research methods by collecting data and retrieving data from libraries, reading, taking notes, and processing research materials. The results of the research on the preferences of the Muslim community in Indonesia in choosing halal wellness, especially the fitness & mind body sub-sector according to the provisions of the DSN-MUI Number 108 of 2016 concerning Guidelines for Implementation of Tourism based on Sharia Principles such as room facilities, availability of places for equality, gender separation, dress code availability of halal food and drinks, etc.
Keywords: Halal, Muslim consumers, literature study approach., fitness & mind body subsectors.
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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.
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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.
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Lassner, Jacob. "The Covenant of the Prophets: Muslim Texts, Jewish Subtexts." AJS Review 15, no. 2 (1990): 207–38. http://dx.doi.org/10.1017/s0364009400002956.
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For several years I have been trying to analyze Muslim historical thinking and the manner in which it affected perceptions of the Jewish past a past which Muslims fully appropriated as part of their own historical experiences and world-view. Put somewhat differently, I have been trying to understand the process by which a heritage common to both monotheistic faiths could and did become a bone of contention as well as a basis of mutual understanding. This linkage between Muslim self-reflection and the creation of a larger monotheist historiography is crucial to the formation of Muslim attitudes toward “the other,” the polemical discourse against Jews and Judaism, and, more generally, Muslim-Jewish relations throughout the Middle Ages. The present study is culled from a project on Muslim uses of the Jewish past.