Relevant bibliographies by topics / Muslim religious leaders

Contents

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

Academic literature on the topic 'Muslim religious leaders'

Author: Grafiati
Published: 4 June 2021
Last updated: 27 July 2025

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Journal articles on the topic "Muslim religious leaders"

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Mashuri, Imam. "POLA KOMUNIKASI TOKOH AGAMA ISLAM DI DESA WISATA KEBANGSAAN WONOREJO-SITUBONDO UNTUK MENJAGA TOLERANSI MUSLIM-NON MUSLIM." Ar-Risalah Media Keislaman Pendidikan dan Hukum Islam 20, no. 1 (2022): 154. http://dx.doi.org/10.69552/ar-risalah.v20i1.1338.

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The communication pattern of Islamic religious leaders in Wonorejo Village in order to maintain Muslim and non-Muslim tolerance has been going well. This is inseparable from the long history of the establishment of Wonorejo Village and the efforts of religious leaders in building tolerance from an early age. The type of research conducted is descriptive qualitative research. By collecting data through observations, interviews, and documents. For data analysis using data reduction, data display and data confirmation. For the validity of the data using the triangulation method. The data taken in
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Mahmudah, Zohratul, and Muhammad Tarmizi Tahir. "NON-MUSLIM LEADERS IN THE DISCOURSE OF TAFSIR." Jurnal AlifLam Journal of Islamic Studies and Humanities 2, no. 2 (2021): 157–78. http://dx.doi.org/10.51700/aliflam.v2i2.290.

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This study discusses non-Muslim leadership which is a problematic issue in the context of relations between religious communities in Indonesia, especially for Muslims in carrying out socio-political-religious relations with non-Muslims. The problematic issue of non-Muslim leadership lies in the state constitution which allows it but the religious constitution (based on the textuality of the Qur'an) prohibits it. This study focuses on two problems, first, how is the interpretation of surah al-Maidah verse 51 on non-Muslim leadership? Second, how is the interpretation of surah al-maidah verse 51
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Mahmudah, Zohratul, and Muhammad Tarmizi Tahir. "NON-MUSLIM LEADERS IN THE DISCOURSE OF TAFSIR." Jurnal AlifLam: Journal of Islamic Studies and Humanities 2, no. 1 (2021): 22–45. http://dx.doi.org/10.51700/aliflam.v2i1.290.

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This study discusses non-Muslim leadership which is a problematic issue in the context of relations between religious communities in Indonesia, especially for Muslims in carrying out socio-political-religious relations with non-Muslims. The problematic issue of non-Muslim leadership lies in the state constitution which allows it but the religious constitution (based on the textuality of the Qur'an) prohibits it. This study focuses on two problems, first, how is the interpretation of surah al-Maidah verse 51 on non-Muslim leadership? Second, how is the interpretation of surah al-maidah verse 51
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Faizin, Afwan. "RELIGION, THE COVID-19, AND HEALTH PROTOCOLS: A CASE STUDY OF MUSLIMS GROUP VIEWS." ILMU USHULUDDIN 10, no. 1 (2024): 27–49. https://doi.org/10.15408/iu.v10i1.30484.

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The article aims to describe the religious views of Indonesian Muslim groups concerning Covid-19 and health protocols. It also explores the factors that lead some Muslims to reject health protocols in their religious practices. The qualitative method was employed in this study, with research subjects selected through purposive sampling, and data were analyzed using descriptive analysis. The informants included leaders of Indonesian Muslim groups, such as Muhammadiyah, Nahdlatul Ulama, and other Muslim group leaders. The research findings indicate that most Muslim group leaders interpret Islami
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Madore, Frédérick. "‘Good Muslim, bad Muslim’ in Togo: religious minority identity construction amid a sociopolitical crisis (2017–2018)." Journal of Modern African Studies 59, no. 2 (2021): 197–217. http://dx.doi.org/10.1017/s0022278x21000094.

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AbstractIn Togo, the opposition movement behind the anti-government protests that broke out in 2017–2018 appears to reflect a greater role for Islam in politics. Tikpi Atchadam, leader of the Parti National Panafricain, was the preeminent figure in the movement, having built a solid grassroots base among his fellow Muslims. This article examines the unique role that Muslim leaders played in these protests, as well as the Faure Gnassingbé regime's strategic response. The ruling party made spurious claims against Muslim opponents, associating them with a dangerous wave of political Islam. I argu
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Syamsul Arifin, Muhammad Wahyudi, and Muh Mustakim. "Political Leadership Among Religious Minorities." Al-Ulum 21, no. 1 (2021): 1–26. http://dx.doi.org/10.30603/au.v21i1.1838.

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This article focuses on the study of non-Muslim leadership, which is mentioned in several verses in the Qur'an and often triggers debates in the public sphere, especially at the moment of electoral politics in Indonesia. Because the discussion about this often uses verses from the Qur'an as justification, it is interesting to examine the views of the commentators in Indonesia, which is focused on Surah Al-Maidah verse 51. To explore the views of the two commentators, this study uses library research by comparing (comparative analysis) between Tafsir Al-Azhar and Tafsir Al-Misbah. The study of
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Moh. Azizi, Abd. Basid, and Abd. Rahman. "RESISTENSI PEMIMPIN NON-MUSLIM DI INDONESIA: Pemetaan Varian dan Kepentingan." Jurnal Studi Qur'an dan Tafsir 1, no. 1 (2022): 85–106. https://doi.org/10.59005/jsqt.v1i1.229.

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Abstract The issue of non-muslim leadership in a country with a majority muslim population, but not in the form of a religious state like Indonesia or secular countries, appears to be a necessity. Indonesian citizens feel this concern, while the general public may not share the same view. That is evident from the resistance often expressed in various mass actions in the name of religion, with various interests behind them. This paper aims to answer two questions: How do certain groups resist non-muslim leaders in Indonesia? What are the variations and interests of resistance to non-muslim lead
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Collins, Laura, and Gino Vlavonou. "A State of (Dis)unity and Uncertain Belonging: The Central African Republic and its Muslim Minority." Islamic Africa 12, no. 2 (2022): 186–210. http://dx.doi.org/10.1163/21540993-01202002.

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Abstract This article examines how existing in a larger socio-political environment of contested national belonging shapes Muslims’ experiences in the Central African Republic (car). We draw on data gathered between 2017 and 2019 from various archival sources and in-depth interviews with Muslim religious leaders and non-Muslims in car’s capital, Bangui. We argue that through claims to autochthony a dual logic of exclusion co-occurs which shapes how Muslims experience their minority status. First, national level autochthony debates frame Muslim minority exclusion from the Central African nation
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Henley, Alexander. "Normalization through Religious Representation." Implicit Religion 23, no. 4 (2022): 363–87. http://dx.doi.org/10.1558/imre.20626.

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This article examines a secular liberal state’s demand for religious representation of minorities, exploring how one heterodox Muslim community has responded to this demand in a context of intense public scrutiny. In order to gain recognition and rights as a legitimate religious community in modern Lebanon, Druze leaders created a new figurehead to look something like the head of a Christian church. Their project offers a striking case of how a secular democracy can end up generating the “religion” it expects to find; how the politics of religious representation can transform Muslim communitie
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Dwijayanto, Arik, and Yusmicha Ulya Afif. "A Religious State (A Study of Hasyim Asyari and Muhammad Iqbal's Thought on the Relation of Religion, State and Nationalism)." JUSPI (Jurnal Sejarah Peradaban Islam) 3, no. 2 (2020): 226. http://dx.doi.org/10.30829/juspi.v3i2.6778.

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<p><em>This article explores the concept of a religious state proposed by two Muslim leaders: Hasyim Asyari (1871-1947), an Indonesian Muslim leader and Muhammad Iqbal (1873-1938), an Indian Muslim leader. Both of them represented the early generation when the emerging revolution for the independence of Indonesia (1945) from the Dutch colonialism and India-Pakistan (1947) from the British Imperialism. In doing so, they argued that the religious state is compatible with the plural nation that has diverse cultures, faiths, and ethnicities. They also argued that Islam as religion shou
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Dissertations / Theses on the topic "Muslim religious leaders"

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Pakdil, Kesgin Sumeyye. "Profile of power: Muslim, Turkish women as political leaders." Diss., University of Iowa, 2016. https://ir.uiowa.edu/etd/3160.

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In this project, I profile politically active women in a Muslim society –more specifically in Turkey. I explore the question of how female leaders experience the influence of Islam in contemporary Turkish politics—has had on their understanding(s) of themselves, their public and private lives, their political philosophies and aspirations. In many places around the world, and in a variety of ways, women are constrained from fully participating in political life. The rationale for limiting women's opportunities in the political sphere is often rooted in religion. Religion, or some interpretation
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Moss, Phyllis Anita. "The role of the praise and worship leader: a model for preparing the singer for leadership in contemporary worship." DigitalCommons@Robert W. Woodruff Library, Atlanta University Center, 2001. http://digitalcommons.auctr.edu/dissertations/AAIDP14652.

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This dissertation proposes an educational model for use by praise and worship leaders and those who endeavor to guide them in becoming skillful musicians and spiritually mature leaders of contemporary praise and worship. Primarily aimed toward the singer as praise and worship leader, the model centers on dimensions of instruction that help singers to know the meaning and purposes of worship and principles of leading worship, the nature of spirituality and vocal leadership in worship, and context-specific applications of vocal leadership in worship. The model is interdisciplinary in orientation
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Brattlund, Åsa. "What Role of God and National Curriculum in School life? : A Comparative Study of Schools with a Muslim Profile in England and Sweden." Doctoral thesis, Stockholms universitet, Pedagogiska institutionen, 2009. http://urn.kb.se/resolve?urn=urn:nbn:se:su:diva-26342.

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The purpose of this study is to gain a better understanding of principles and ethics that dominate four schools with a Muslim profile, two in Sweden and two in England. The specific objectives of the study are:  to examine educational policies with regard to primary schools with a confessional orientation in Sweden and England; to compare two primary schools with a Muslim profile in Sweden with two such schools in England; and in these four schools to describe and examine the manner in which school heads, teachers and other staff deal with the encounters between the values found in the nationa
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Ihram, Silma. "Muslim youth and the Mufti : youth discourses on identity and religious leadership under media scrutiny." Thesis, 2009. http://handle.uws.edu.au:8081/1959.7/496471.

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This thesis examines the influences and discourses that young people from an Arabic speaking and Muslim background experience and respond to in developing their understanding of community political events and community identity. The research has focussed on the evolution of diverse leadership of their community, and debates on leadership particularly in terms of key events involving media and the community in relation to Sheikh Taj el Din Al Hilaly as the Mufti of Muslims in Australia. It has also explored the various influences on young people from family, religious and peer mentors in shapin
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Qadri, Syed Kamran. "An Exploratory Study of the Strengths of Islamic School Principals in California, Texas, New York, Florida, and Illinois." Doctoral diss., 2014. http://digital.library.ucf.edu/cdm/ref/collection/ETD/id/6154.

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As the focal point of the school, the principal's leadership is integral to its effective functioning. This study used a self-assessment to analyze the self-identified strengths of principals in Islamic schools within the five most populated states in the United States (which also have the largest number of mosques) and the commonalities in those strengths based on (a) the enrollment of the school; (b) year school was established; (c) the gender of the principal; (d) the principal's professional preparation, e.g., degree in education vs. other fields and years of experience; and (e) geographi
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Books on the topic "Muslim religious leaders"

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Jassat, Abdul-Hamid. Muslim youth: Followers or leaders? Khilafah Publications, 2003.

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Jassat, Abdul-Hamid. Muslim youth: Followers or leaders? Khilafah Publications, 2003.

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Diallo, Ibrahima Dâka. Târika: Karamoko Alfa Mo Labé : le combattant et le saint. l'Harmattan Guinée, 2020.

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Alam, Mohammad Manzoor. 100 great Muslim leaders of the 20th century. Edited by Institute of Objective Studies (New Delhi, India). Institute of Objective Studies, 2005.

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Hazleton, Lesley. The first Muslim: The story of Muhammad. Riverhead Books, 2013.

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Muhammad, Zakari. The selfless reformer: Sheikh Abubakar Mahmud Gumi : his life and times. Zakmohd Media Ventures, 2013.

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Aidara, Ibrahima. Esquisse historique de la famille de Chérif Sidou Ahmadou Al Jalil Aidara de Sibicouroto de 1820 à nos jours. L' Harmattan Sénégal, 2020.

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Mwanyumba, Robert. Africa Christian and Muslim Religious Leaders Conference on Peace and Development: Addis Ababa, Ethiopia, January 8th-13th 2012. PROCMURA, Programme for Christian-Muslim Relations in Africa, 2012.

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author, Ali Muhamed, ред. Maktabat ṣuwar lil-zuʻamāʼ al-dīnīyīn al-Muslimīn khilāl ḥuqbat mā baʻd al-ʻahd al-ʻUthmānī fī Maqdūnyā: Osmanlı sonrası Makedonya'nın Müslüman dini liderler foto koleksiyonu = Photo collection from the post-Ottoman Muslim religious leaders of Macedonia = Koleksioni i fotografive të liderëve mulimanë të pdriudhës pasosmane në Maqedoni. Maʻhad al-Shāriqah lil-Turāth, 2019.

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ʻAṭīyah, Ḥaydar Nizār. al-Marjiʻīyah al-dīnīyah fī al-Najaf al-ashraf wa-mawāqifuhā al-siyāsīyah fī al-ʻIrāq min ʻām 1958-1968: Tārīkh siyāsī. Dār Iḥyāʼ al-Turāth al-ʻArabī, 2010.

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Book chapters on the topic "Muslim religious leaders"

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Chitwood, Ken. "Latin American Countries Muslim Leaders Religious Summit." In Encyclopedia of Latin American Religions. Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-08956-0_281-1.

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Chitwood, Ken. "Latin American Countries Muslim Leaders Religious Summit." In Encyclopedia of Latin American Religions. Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-319-27078-4_281.

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Tausch, Arno. "Introduction: What This Study Is Not and What It Aspires to Be." In Political Islam and Religiously Motivated Political Extremism. Springer International Publishing, 2023. http://dx.doi.org/10.1007/978-3-031-24854-2_1.

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AbstractThis study, financed by the Austrian “Dokumentationsstelle Politischer Islam”, attempts an analysis of what can be said about the phenomenon of “political Islam” in the Arab world and what can be said about religiously motivated political extremism (hereafter abbreviated RMPE) in an international comparison from the perspective of international, empirically oriented social sciences. We use open, internationally accessible data from the Arab Barometer and the World Values Survey to analyse these two phenomena. In this chapter, we describe the general outline of our study. We emphasise t
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Kabir, Humayun. "Minorities in a Democracy." In Liberal Islam. Oxford University Press, 1998. http://dx.doi.org/10.1093/oso/9780195116212.003.0017.

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Abstract The partition of the British colonies in South Asia in 1947 left I 00 million Muslims in the newly independent nation of India, but Muslim Indians comprise only 12 percent of the population of India. The Muslims of India are therefore keenly interested in protection of the rights of minorities.1 This theme is prominent in the work of Humayun Kabir (India, 1906-1969), one of the premier political and intellectual leaders of the Muslim community of India. Born and raised in the West Bengal region and educated both in India and at Oxford University, Kabir supported the Indian nationalist
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Taleqani, Mahmud. "Taleqani’s Last Sermon." In Liberal Islam. Oxford University Press, 1998. http://dx.doi.org/10.1093/oso/9780195116212.003.0004.

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Abstract Ayatollah Mahmud Taleqani (Iran, 191 1-1979) established a reputation as a reformist within the Shi’i Muslim religious establishment in the early I 960s when he helped to lead (along with Mehdi Bazargan, whose work is also included in this volume) a religious movement aimed at revitalizing both Islamic theory and Iranian politics.’ Arrested and jailed repeatedly by the monarchy for his political opposition, Taleqani was released for the last time in the fall of 1978 and immediately became one of the most respected leaders of the Iranian Revolution. Upon the shah’s fall in early 1979,
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Almazova, Leyla. "Muslim Leaders and the State in Contemporary Tatarstan." In Islam, Religions, and Pluralism in Europe. Springer Fachmedien Wiesbaden, 2016. http://dx.doi.org/10.1007/978-3-658-12962-0_22.

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Bhutto, Benazir. "Politics and the Muslim Woman." In Liberal Islam. Oxford University Press, 1998. http://dx.doi.org/10.1093/oso/9780195116212.003.0013.

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Abstract Benazir Bhutto (Pakistan, born 1953), twice prime minister of Pakistan ( 1988-1990 and 1993-1996), is known more for her political activities than for her religious scholarship. Following the overthrow and execution of her father, Prime Minister Zulfikar Ali Bhutto, Benazir Bhutto adopted the leadership of his Pakistani People’s Party and opposed the Islamic regime of General Zia-ul-Haq. She spent years in jail, under house arrest, and in exile. As a political leader in an Islamic country, Bhutto has naturally been sensitive to charges that Islam prohibits women from holding such posi
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Evolvi, Giulia. "“Europe is Christian, or It Is Not Europe”: Post-Truth Politics and Religion in Matteo Salvini’s Tweets." In Europe in the Age of Post-Truth Politics. Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-031-13694-8_7.

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AbstractPost-truth narratives are often connected to the online spreading of far-right ideologies and hate speech. Disinformation has also been studied in relation to religion, as it tends to target religious people and involve narratives about Christianity and Islam. In this chapter, I explore the use of post-truth online narratives about religion by focusing on the case of Italian populist political leader Matteo Salvini, who is renowned for his anti-Islam positions, for his Catholic faith, and for his intense use of social media. Through an analysis of tweets sent by Salvini between Septemb
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Walbridge, John, and Linda Walbridge. "Son of an Ayatollah: Majid al-Khu’i (Iraqi Religious Leader in Great Britain)." In Muslim Voices and Lives in the Contemporary World. Palgrave Macmillan US, 2008. http://dx.doi.org/10.1057/9780230611924_8.

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Leichtman, Mara A. "The Intricacies of Being Senegal’s Lebanese Shi‘ite Sheikh (Lebanese Religious Leader in West Africa)." In Muslim Voices and Lives in the Contemporary World. Palgrave Macmillan US, 2008. http://dx.doi.org/10.1057/9780230611924_7.

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Conference papers on the topic "Muslim religious leaders"

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Kayaoglu, Turan. "PREACHERS OF DIALOGUE: INTERNATIONAL RELATIONS AND INTERFAITH THEOLOGY." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/bjxv1018.

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While the appeal of ‘civilisational dialogue’ is on the rise, its sources, functions, and con- sequences arouse controversy within and between faith communities. Some religious lead- ers have attempted to clarify the religious foundations for such dialogue. Among them are Jonathan Sacks, the Chief Rabbi of the United Hebrew Congregations of Britain and the Commonwealth, Edward Idris, Cardinal Cassidy of the Catholic Church, and Fethullah Gülen. The paper compares the approach of these three religious leaders from the Abrahamic tra- dition as presented in their scholarly works – Sacks’ The Dign
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Pratiwi, Eko Kurniasih, Fahmi Medias, and Nasitotul Janah. "Perception of Non-Muslim Religious Leaders to Islamic Financial Institutions." In 1st Borobudur International Symposium on Humanities, Economics and Social Sciences (BIS-HESS 2019). Atlantis Press, 2020. http://dx.doi.org/10.2991/assehr.k.200529.188.

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Kibriani, Kimana. "School Leaders' Perception of Islam and How They Acknowledge Muslim Students' Religious and Cultural Values." In 2023 AERA Annual Meeting. AERA, 2023. http://dx.doi.org/10.3102/2016431.

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Bruckmayr, Philipp. "PHNOM PENH’S FETHULLAH GÜLEN SCHOOL AS AN ALTERNATIVE TO PREVALENT FORMS OF EDUCATION FOR CAMBODIA’S MUSLIM MINORITY." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/rdcz7621.

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Following the end of Khmer Rouge rule (1975–79), the Cham Muslim minority of Cambodia began to rebuild community structures and religious infrastructure. It was only after 1993 that they became recipients of international Islamic aid, mostly for the establishment of mosques, schools and orphanages. Now Cambodia boasts several Muslim schools, financed and/or run by Saudi Arabian and Kuwaiti NGOs as well as by private enterprise from the Gulf region, most of which rely on a purely religious curriculum. However, Cambodian Muslim leaders are urging attendance of public Khmer schools and seeking to
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Kibriani, Kimana. "School Leaders' Perception of Islam and How They Acknowledge Muslim Students' Religious and Cultural Values." In AERA 2023. AERA, 2023. http://dx.doi.org/10.3102/ip.23.2016431.

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Kuru, Ahmet T. "CHANGING PERSPECTIVES ON ISLAMISM AND SECULARISM IN TURKEY: THE GÜLEN MOVEMENT AND THE AK PARTY." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/mmwz7057.

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The debate between secularists and Islamic groups, a conspicuous feature of Turkish politics for decades, changed in the late 1990s when the political discourse of mainstream Islamic groups embraced secularism. The establishment elite advocate the existing French model of an ‘assertive secularism’, meaning that, in the public domain, the state supports only the ex- pression of a secular worldview, and formally excludes religion and religious symbols from that domain. The pro-Islamic conservatives, on the other hand, favour the American model of ‘passive secularism’, in which the state permits
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Ebaugh, Helen Rose, and Dogan Koc. "FUNDING GÜLEN-INSPIRED GOOD WORKS: DEMONSTRATING AND GENERATING COMMITMENT TO THE MOVEMENT." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/mvcf2951.

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The projects sponsored by the Gülen-inspired movement are numerous, international and costly in terms of human and financial capital. Critics of the movement often question the fi- nancing of these initiatives – with some convinced of collusion with Middle Eastern govern- ments, others (within Turkey) suspicious that Western governments are financially backing the projects. Aware of these criticisms, in a recent comment to a group of visiting follow- ers, Fethullah Gülen indicated greater financial transparency must become a priority for the movement. This paper addresses the financing of Güle
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Hairi, Nur Atika, and Norhafizah Ahmad. "Pengaruh dan Impak Angkatan Belia Islam Malaysia (ABIM) Terhadap Isu Palestin di Malaysia." In Conference on Pusat Pengajian Umum dan Kokurikulum 2020/1. Penerbit UTHM, 2020. http://dx.doi.org/10.30880/ahcs.2020.01.01.001.

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The Muslim Youth Movement of Malaysia (ABIM) is an Islamic organisation legally established in 1972. From 1971 until now, ABIM is very concern to international issues, especially the Israeli-Palestinian issue. This article discusses the influence and impact of ABIM in fighting for the liberation of Palestine (1971-2020). ABIM has always called on those responsible for Palestinian independence and the freedom of its people from the grip of Israel. Although various peace negotiations have been held between Israel and Palestine internationally, concrete solutions have not been reached. The object
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Simion, Marian Gheorghe. "Projections of the Imaginal in the Museum of World Religions." In Conferință științifică internațională "Filologia modernă: realizări şi perspective în context european". “Bogdan Petriceicu-Hasdeu” Institute of Romanian Philology, Republic of Moldova, 2022. http://dx.doi.org/10.52505/filomod.2022.16.37.

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This reflective essay focuses on the work performed by the author as part of a Harvard University team of researchers who, in 1999, developed the early content outlines of the Museum of World Religions (www.mwr.org.tw), built in Taipei, Taiwan, by the Buddhist leader, Dharma Master Hsin-Tao. Apart from its reflective content, the scientific research component of this essay highlights themes related to the internal debates on how religion ought to be displayed in a museum, and on the significance of „imaginal” as a compelling conceptual device in exhibiting religion in its essence and outlook.
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Małek, Anna. "Комуністична ідеологія як еквівалент релігії на прикладі північнокорейської музики". У ALTITUDO MUNDI SPIRITUALIS. Духовність у сучасному світі: просвітницько-культурогічний підхід. Publishing House "Krok", 2024. http://dx.doi.org/10.37835/ams-2024-17-18-04-4.01.

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It is noted that the industrial society of the nineteenth century was distant from religion, and its consciousness was filled with the ideology of communism. The attractive promises of politicians in those circumstances created a strong position in Western Europe. The concepts of "political ideology", "religion", "authoritarianism" and "authoritarian personality" are clarified. It is noted that the cultural manifestations of the influence of communist ideology are especially noticeable in the music of the Democratic People's Republic of Korea, where lyrics often honor leaders and contain eleme
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Reports on the topic "Muslim religious leaders"

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Yilmaz, Ihsan, and Nicholas Morieson. Nationalism, Religion, and Archaeology: The Civilizational Populism of Benjamin Netanyahu and Likud. European Center for Populism Studies (ECPS), 2022. http://dx.doi.org/10.55271/pp0015.

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This paper examines civilizational populism in Israel and focuses on the largest and most powerful party in Israel since the 1980s, National Liberal Movement (Likud), and its most significant leader of the past twenty years, the populist politician Benjamin Netanyahu. We show how Netanyahu incorporates ‘civilizationism’ into his populist discourses by, first, using the notion that Jewish civilization predates all others in the region to establish the legitimacy of the state of Israel, the hegemony of Jewish culture within Israel, and at times his own political decisions. Second, through his po
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HEFNER, Robert. IHSAN ETHICS AND POLITICAL REVITALIZATION Appreciating Muqtedar Khan’s Islam and Good Governance. IIIT, 2020. http://dx.doi.org/10.47816/01.001.20.

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Ours is an age of pervasive political turbulence, and the scale of the challenge requires new thinking on politics as well as public ethics for our world. In Western countries, the specter of Islamophobia, alt-right populism, along with racialized violence has shaken public confidence in long-secure assumptions rooted in democracy, diversity, and citizenship. The tragic denouement of so many of the Arab uprisings together with the ascendance of apocalyptic extremists like Daesh and Boko Haram have caused an even greater sense of alarm in large parts of the Muslim-majority world. It is against
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Trends of Radicalisation: Iraq/3.2 Research Report. Glasgow Caledonian University, 2025. https://doi.org/10.59019/a3gabp69.

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Iraq is one of the countries most exposed to instability and lack of security, due to many reasons which are the fragility and weakness of the state that leads to many hot spots of extremism and terrorism. These foci exist in ethnically or religiously homogeneous and heterogeneous societies, which we will discuss in this report. Moreover, the difference in the geography of these regions is one of the reasons. The importance of the report about Iraq lies in the fact that this country is one of the first ranks in extremism and terrorism, so it must be highlighted and promised as a model in the s
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