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Journal articles on the topic 'Muslim religious leaders'

Author: Grafiati

Published: 4 June 2021

Last updated: 27 July 2025

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1

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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5

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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9

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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WARDANI, FITRIA KUSUMA. "SOCIAL CONSTRUCTION OF LEADERS AT INTEGRATED MADRASAH ALIYAH (MA) OF DARUL AMAL KARANGANYAR CONCERNING RELIGIOUS MODERATION POLICIES." INTERNATIONAL JOURNAL OF RESEARCH IN EDUCATION HUMANITIES AND COMMERCE 04, no. 03 (2023): 108–25. http://dx.doi.org/10.37602/ijrehc.2023.4310.

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This study aims to analyze the leadership's understanding of religious moderation and the way madrasah leaders construct their students to become moderate Muslims. This research was phenomenological qualitative research. The results of this study are that the leadership's thinking greatly influences the character of the santri. If the leader has a radical understanding, then the santri (students) will have a radical character, while the leader who has a moderate understanding will also become a moderate Muslim. The leadership of the Darul Amal Integrated Supreme Court has a good understanding

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Zuhdi, M. Nurdin, Iwan Setiawan, M. Anwar Nawawi, Muhammad Zubad, Iwanudin Iwanudin, and Habib Shulton Asnawi. "THE STUDENTS’ VIEWS ON THE INDONESIA’S NON-MUSLIM LEADER’S PHENOMENON IN AISYIYAH UNIVERSITY YOGYAKARTA." AKADEMIKA: Jurnal Pemikiran Islam 26, no. 1 (2021): 137. http://dx.doi.org/10.32332/akademika.v26i1.3123.

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The phenomenon of non-Muslim leaders in Indonesia has given pros and cons in society. Those pros and cons do not only appear among the general public but also appear among students. This study analyzes the views of Muslim students at ‘Aisyiyah University Yogyakarta (UNISA) about the phenomenon of non-Muslim leaders in Indonesia. This research became important considering the last two issues that have emerged in the study of Islam in Indonesia, namely religious intolerance and moderation in few years. The type of this research is mixed qualitative-quantitative field research. The research findi

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13

Mujiburrahman, M. "State Policies on Religious Diversity in Indonesia." Al-Jami'ah: Journal of Islamic Studies 46, no. 1 (2008): 101–23. http://dx.doi.org/10.14421/ajis.2008.461.101-123.

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This article discusses how Indonesian state manages its religious diversity. The state policies on religious diversity cannot be understood without analyzing the history of how the founding fathers decided to choose Indonesia as neither secular nor Islamic country, but somewhere between the two. The author discusses three topics, namely the recognized religions, muslim's fear of christianization, and dialogue and inter-religious harmony. Based on the Decree No.1/1965, Confucianism was one of six religions recognized by the state. However, in the Soeharto era, around 1979, this religion was dro

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Daniels, Timothy Patrick. "Blackamerican Muslim Scholars and Leaders in New York City." American Journal of Islamic Social Sciences 36, no. 4 (2019): 61–88. http://dx.doi.org/10.35632/ajiss.v36i4.549.

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Recent work has drawn attention to the state-led and media-driven discourse of "good" and "bad" Muslims. It is a flexible discourse, with benchmarks and shifting appraisals, that aims to mold American Muslims into "good" secular Muslims. Drawing on old Orientalist representations, this American Islamophobic framework strives to produce "good" Blackamerican Muslims through rendering them as invisible, voiceless, or under the control of allies of the U.S. secular power. The three ethnographic vignettes—a masjid fundraiser, two chaplains, and a political collective—demonstrate that Blackamerican

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Daniels, Timothy Patrick. "Blackamerican Muslim Scholars and Leaders in New York City." American Journal of Islam and Society 36, no. 4 (2019): 61–88. http://dx.doi.org/10.35632/ajis.v36i4.549.

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Recent work has drawn attention to the state-led and media-driven discourse of "good" and "bad" Muslims. It is a flexible discourse, with benchmarks and shifting appraisals, that aims to mold American Muslims into "good" secular Muslims. Drawing on old Orientalist representations, this American Islamophobic framework strives to produce "good" Blackamerican Muslims through rendering them as invisible, voiceless, or under the control of allies of the U.S. secular power. The three ethnographic vignettes—a masjid fundraiser, two chaplains, and a political collective—demonstrate that Blackamerican

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Al-Astewani, Amin. "To Open or Close? COVID-19, Mosques and the Role of Religious Authority within the British Muslim Community: A Socio-Legal Analysis." Religions 12, no. 1 (2020): 11. http://dx.doi.org/10.3390/rel12010011.

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A whirlwind of developments have unfolded in the UK since the emergence of the COVID-19 pandemic, which has subsequently instigated an intensely animated debate among British Muslim religious leaders about the contentious and sensitive topic of mosque closure, producing a rich and sophisticated spectrum of responses. These responses emerged within the dramatic global background of an imminent closure of Islam’s most cherished mosque to international pilgrims, namely the sacred precinct in Mekkah. The stakes were, therefore, high for British Muslim religious leaders considering mosque closure,

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Kevern, Peter, Dawn Lawrence, Nargis Nazir, and Anna Tsaroucha. "Religious Influences on the Experience of Family Carers of People with Dementia in a British Pakistani Muslim Community." Healthcare 11, no. 1 (2022): 120. http://dx.doi.org/10.3390/healthcare11010120.

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This paper reports on a study that begins to address the paucity of research around the religious motivations of Muslim carers of family members with dementia. Seven carers were recruited for interviews from the British Pakistani Muslim community concentrated in the Midlands and North of England. Interview transcripts were analysed thematically using an iterative collaborative methodology. The findings suggested that the Muslim faith plays a pivotal role as a support mechanism for individual carers and their families, but the wider faith community and its leaders did not typically offer suppor

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Rivera, Catherine, Theis Oxholm, and Wil Hoverd. "New Zealand Religious Groups’ Responses to the Christchurch Terror Attacks." Journal for the Academic Study of Religion 36, no. 1 (2023): 1–27. http://dx.doi.org/10.1558/jasr.21175.

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This article explores how New Zealand religious leaders and their communities responded to the 15 March 2019 Christchurch mosque shootings. This article analyses qualitative data, drawn from leaders across New Zealand’s diverse religious communities, specifically including minority religions and the non-religious. It utilizes a two-time-period qualitative data collection methodology combining material drawn directly after the attacks with interviews subsequently conducted one year later with a diverse sample of religious leaders (n=14). We offer three findings: 1) Immediate religious community

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19

Haron, Muhammed. "African Muslim Leaders and Turkey’s Diyanat." American Journal of Islam and Society 24, no. 3 (2007): 160–63. http://dx.doi.org/10.35632/ajis.v24i3.1543.

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Turkish-African relations began with the formation of the Ottoman Empire.Early relations were confined to parts of modern-day Tunisia, Libya andEgypt, which the empire ruled for centuries. Later on, the empire spread toother parts of Africa, as shown by such emerging scholars as Hatice Ugur,who wrote Osmanli Afrikasi’nda Bir Sultanlik Zengibar (Istanbul: 2005),and the scholarly works of Eric Germaine and others. Their research hasbeen bolstered by the variety of extant documents that still need to be studied and explored (cf. A. Kavas, ed. Solidarity of Ottoman-African Muslims:Under the Light

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Ismail, Feiby, Zainal Arifin, and Sri Rahmi. "Maqasidi Leadership of Minority Religions Figure for Maintaining Tolerance in Manado, Indonesia." Jurnal Pendidikan Islam 9, no. 2 (2020): 149–72. http://dx.doi.org/10.14421/jpi.2020.92.149-172.

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Manado's Muslim minority mindset stops social, political, and religious activities. Although Islam is the second-largest religion after Protestantism, this mindset can be seen by the impression that Manado is a 'Christian City' known as the “Tower of a Thousand Churches.” This article describes the strategy of minority religious leaders (Islam) in tolerating the perspective of Maqasid al-Syari'ah. The research data was collected through observation and in-depth interviews with religious leaders from the Islamic boarding school Kiai, IAIN Manado lecturers, and Muslim youth. The research finding

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Zhang, Shaodan. "Islam in the Chinese Religious Landscape: Secularization of Mosque Leadership in Late Imperial China, 1600–1900." International Journal of Islam in Asia 2, no. 1 (2022): 44–69. http://dx.doi.org/10.1163/25899996-20221027.

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Abstract This paper argues that in late imperial China, leaders of mosques and Muslim communities underwent a secularizing process, shifting from traditional spiritual leaders to social and political Muslim elites in the mainstream Chinese society. Instead of causing a decline of Islam, the process produced seemingly contradictory outcomes. On the one hand, Muslims came to embrace Chinese political ideology and apparatus. On the other hand, mosques and Islamic education flourished in China. Secularization in this case was a “reconfiguration” of Islam – a strategy of Muslims to incorporate them

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Khalid, Ayisha, Sarika Haque, Saad Alvi, et al. "Promoting Health Literacy About Cancer Screening Among Muslim Immigrants in Canada: Perspectives of Imams on the Role They Can Play in Community." Journal of Primary Care & Community Health 13 (January 2022): 215013192110630. http://dx.doi.org/10.1177/21501319211063051.

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Purpose: Immigrants tend to have lower rates of cancer screening than non-immigrants in Canada. Inequity in screening rates may stem from religious factors, which religious leaders can influence. This study aimed to explore the knowledge and attitudes held by Muslim religious leaders about cancer screening, as well as the role religious leaders perceive they can play in improving cancer screening health literacy among South Asian Muslim immigrant women. Methods: We conducted interviews with 8 Muslim religious leaders in Calgary, Canada. Participants’ knowledge and attitudes were inductively su

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Safi, Louay. "Muslim Leadership and the Challenge of Reconciling the Religious with the Secular." American Journal of Islam and Society 20, no. 2 (2003): i—iv. http://dx.doi.org/10.35632/ajis.v20i2.1855.

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The "return to religion" is a worldwide reality shared equally by the followers of different religions. Now that secularism, as a social ideology, has failed to provide a moral foundation for modern society, religion is reasserting its authority in all cultures. Intellectuals and religious leaders are increasingly rethinking the place of religion in modern society. Nowhere is the challenge of reconciling the religious and the secular more intense than in Muslim societies. Unlike western societies, Muslim cultures have experienced secularism not as a structure designed to prevent the impositi

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Sonn, Tamara. "Continuity and Change in Religious Authority among Sunni Arabs." Sociology of Islam 6, no. 2 (2018): 141–64. http://dx.doi.org/10.1163/22131418-00602008.

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The gravitation of some disaffected young Muslims toward radical demagogues has raised questions in recent years about leadership in Muslim communities. While global media have made terrorist leaders such as Osama bin Laden household names, few can name even one religious authority who represents the Muslim majorities whose rejection of terrorism is reflected in global opinion polls. Who speaks for them? Is there a leadership crisis among Muslims? This paper argues that far from there being too few religious leaders among Arab Sunni Muslims, there are more than ever. As in earlier eras, epocha

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Iqbal, Asep Muhammad. "THE EDUCATIONAL BACKGROUND OF IMAMS AND ITS CONTRIBUTION TO THEIR RECOGNITION AS RELIGIOUS LEADERS: THE CASE OF INDONESIAN MUSLIM COMMUNITY IN THE NETHERLANDS." Islam Realitas: Journal of Islamic & Social Studies 3, no. 1 (2017): 21. http://dx.doi.org/10.30983/islam_realitas.v3i1.209.

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The Netherlands is one of European countries whose population with Islamic background has been increasing significantly. Statistical data show that there are around one million Muslims in this country or around six per cent of total population of the Netherlands. Some Muslim communities in this country came from Southeast Asia including Indonesia. The number of Muslim population from Indonesia was estimated to be around 200,000 out of 400,000 Dutch population with Indonesian background. This certainly necessitates the involvement and role of religious leaders who are able to serve the need and

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Ojha, Niranjan. "The Religious Life of Muslims of Miya Patan Pokhara." Voice of History 31, no. 1 (2023): 18–26. http://dx.doi.org/10.3126/voh.v31i1.53789.

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Muslims of Miya Patan of Pokhara practice their religion in accordance with Islamic law. The Muslims differ to the Hindus or other indigenous people in terms of religious beliefs and its practice. Hindus usually view them as the opposite religion. Because of the cultural assimilation and modernization of the society perception has been gradually changing among Muslims. Muslims of Pokhara practice their religion rigorously and liberally. Instead of young adults with modern education, religious leaders (such Maulana, Imams, and others) are reported to have very strong religious standards and val

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Yucel, Salih, and Muhammed Tahir. "Pope Francis’ Dialogue Initiatives with Muslims." Australian Journal of Islamic Studies 6, no. 3 (2021): 56–68. http://dx.doi.org/10.55831/ajis.v6i3.411.

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Pope Francis’ dialogue activities with the Muslim world have been welcomed by the majority of Muslims and covered extensively in media. His visits to Muslim countries, meeting with the heads of state and official religious authorities, and his encouraging Catholics for dialogue activities can contribute to world peace. This article will first elaborate on how the terms “Ahl al-Kitab” and “Ummah Muqtasidah” (Moderate Nation) are interpreted by Quranic exegetes. These two terms of the Qur’an are the key for the theology of Islam regarding dialogue. Secondly, the article will focus on Nostra Aeta

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Khabutdinov, A. Yu. "Muslim Clergy’s Activities in the Volga-Ural Region in 1917." Islam in the modern world 18, no. 2 (2022): 133–46. http://dx.doi.org/10.22311/2074-1529-2022-18-2-133-146.

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The article is devoted to the role of Muslim religious leaders of the Volga- Ural region in the social movement of 1917. After the February Revolution of 1917, the participation of the clergy in the change of leadership of the Orenburg Mohammedan Spiritual Assembly (OMDS), as well as the creation of clergy societies, in the work of All- Russian Muslim and provincial Muslim congresses could be seen. The paper is intended to investigation of this phenomenon in a number of regions. It should be noted that the OMDS clergy for more than a century of its activity (1788–1917) set an example of civic

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Sunarso, Ali. "HISTORIOGRAPHY OF INDONESIAN ISLAM (Historical Analysis of the Transitional Era of Social and Political System in Java in the 15-16th Century and the Contribution of Javanese Kings in Islamization)." IJISH (International Journal of Islamic Studies and Humanities) 1, no. 1 (2018): 9. http://dx.doi.org/10.26555/ijish.v1i1.129.

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This writing explained about the social, economic, and political background around the local leaders which happened when there was political power change in harbors of Java north seashores throughout the 15th century. This explanation could make clear about the process of Islamic settle through the politic power shift from Hindu-Budha to Muslim leaders in Java north seashores to be something which was plausible. The above description has ignored the social, economic, and political contexts in the societies, where the king lives and leads. This description also assumed that it was not important

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Fidiyawati, Alifa, and Ulya Ulya. "KERUKUNAN BERAGAMA PERSPEKTIF PARA PEMUKA AGAMA DAN KEPERCAYAAN DI KARANGROWO KUDUS." Jurnal SMART (Studi Masyarakat, Religi, dan Tradisi) 5, no. 2 (2019): 173–86. http://dx.doi.org/10.18784/smart.v5i2.842.

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Religious diversity in plural society tends to have the potential for conflict over the differences they have. In several regions in Indonesia there have been also conflicts due to the diverse religions and beliefs. But in Karangrowo, Undaan-Kudus, people live in harmony. This article discusses the concept of harmony according to religious leaders (Muslim clerics/kyai & priests) and teachers of faith believers ‘Sedulur Sikep’ in Karangrowo, Undaan Kudus and its implementation. This study is a field research with a qualitative approach and data were collected from religious leaders, faith b

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Qoniah, Siti, and Ashif Az Zafi. "ANALISIS KEPEMIMPINAN NON MUSLIM MENURUT FIQIH DAN HUKUM TATA NEGARA DI INDONESIA." AL IMARAH : JURNAL PEMERINTAHAN DAN POLITIK ISLAM 5, no. 2 (2020): 147. http://dx.doi.org/10.29300/imr.v5i2.3487.

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Abstract: The leader is the most important figure in a sphere of community life, both small and broad, the progress of a sphere of society depends on how the leader in bringing the country, whether it is more advanced, prosperous or vice versa. Therefore, it is the responsibility of all of us as a citizen to be selective in choosing a leader. Islam as a religion of revelation for Muslims and make it as a guide in carrying out their lives, including in political matters, namely becoming a leader. The leader has an important position in Islam. In the Islamic view of non-Muslim leaders, there are

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Kholid, Abd, Abu Bakar, Muktafi Muktafi, and Mukhammad Zamzami. "Rereading the Indonesian Interpretation of the Qur’an on Awliyā’: The Cases of Hamka and M. Quraish Shihab." QIJIS (Qudus International Journal of Islamic Studies) 9, no. 1 (2021): 37. http://dx.doi.org/10.21043/qijis.v9i1.7567.

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<p>There are some problems with interpreting the verses contained in the Koran to the understanding of the contemporary Islamic age, especially regarding the issue of non-Muslim leaders. The majority of Muslim scholars argue that their religion prohibits selecting a non-Muslim leader in a normal situation. Meanwhile, few of them allow such leaders in reasonable conditions based on the argument that the prohibition in the Qur’ān and the Sunna is no longer applicable in the present life. Therefore, this paper re-analyzed the meaning of awliyā’ from the interpretation of Hamka and M. Qurais

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Umam, Khaerul. "Resolutions of Conflicts among Radical Beliefs through the Wisdom of Cultural Values." Religious: Jurnal Studi Agama-Agama dan Lintas Budaya 6, no. 3 (2022): 305–16. http://dx.doi.org/10.15575/rjsalb.v6i3.21439.

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This study seeks to identify a form of cultural reconciliation applied by the community to the radical belief clash between Dayak Indramayu mysticism and the Muslim community in Indramayu Regency, West Java, Indonesia. This study employed a strategy for resolving cultural conflicts by collecting data via observation and in-depth interviews with both parties. This investigation yielded multiple findings. First, the fight between Dayak Indramayu and Muslims in the Indramayu Regency is a religious dispute. The crisis began when the Indonesian Ulema Council (MUI) labelled Dayak Indramayu group as

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Ramzy, Mohammad Ismath, Mohammed Salem Alshighaybi, and Mohamed Rislan. "Measuring the Level of Intercultural Competence (IC) among Muslim Religious Leaders in Sri Lanka." Religions 13, no. 9 (2022): 800. http://dx.doi.org/10.3390/rel13090800.

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As far as the religious leaders are influential in Sri Lankan society, their intercultural competence (IC) level matters for social harmony in the country. The existing literature found a lack of IC among religious leaders and highlighted their damaging role in a long history of ethnic violence in Sri Lanka. Referring to the 2019 easter attack, some social activists questioned the level of IC of Muslim religious leaders and the relevance of madrasa education. This research, therefore, evaluates the level of IC among the graduates of Sri Lankan madrasas. For this purpose, the Developmental Mode

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Syarif, Syarif, and Saifuddin Herlambang. "Building Peace Through Qur’anic Interpretation in Muslim Communities in the Post-Conflict West Kalimantan." Ulumuna 27, no. 1 (2023): 141–71. http://dx.doi.org/10.20414/ujis.v27i1.629.

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This study explores building peace in post-conflict areas in the West Kalimantan area, Indonesia, especially among Muslim communities that had experienced ethnic conflict in 1999. This qualitative research with a phenomenological approach observes and conducts in-depth interviews with the Muslim community, both ethnic Malay Sambas and ethnic Madurese. In addition, the author also conducted interviews with several religious leaders in West Kalimantan. This study found that there are still few religious leaders who carry out conflict resolution through contextual interpretation of the Qur’an in

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Samuel, Samuel, and Esther Epin Tumonglo. "Toleransi: Peran Tokoh Agama sebagai Perekat Kerukunan Umat Beragama." Abrahamic Religions: Jurnal Studi Agama-Agama 3, no. 1 (2023): 81. http://dx.doi.org/10.22373/arj.v3i1.14734.

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Religious Figures As Adhesives for Inter-religious Harmony in Toraja, starting from the phenomenon that the Toraja people, specifically the southern Toraja bordering the Enrekang area, which is predominantly Muslim, is a plural society from generation to generation while maintaining harmony between religious communities, especially Christian Muslims. This harmony has never been shaken by sara issues like in some other places. One of the glues is the religious leaders themselves. As the focus of this research, a research question was formulated, namely how religious figures play a role in gluin

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Oguntola Laguda, Danoye. "RELIGION, LEADERSHIP AND STRUGGLE FOR POWER IN NIGERIA: A CASE STUDY OF THE 2011 PRESIDENTIAL ELECTION IN NIGERIA." Studia Historiae Ecclesiasticae 41, no. 2 (2015): 219–33. http://dx.doi.org/10.25159/2412-4265/225.

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The crisis of leadership today in Nigeria provides a formidable challenge to political and other social scientists. Between 1999 and 2015 several elections have been held with many leaders elected and sworn into office; with interactions between religion and politics the ongoing subject of academic analysis (Abubakar 1984; Igboin 2012; Kukah 1998; Oguntola-Laguda 2008; and so forth). Political office holders often drew on religious ideas, practices and symbols as a tool of negotiation with the electorate during political campaigns. As a result, candidates were often selected based on their rel

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Masduki, Yusron, Hanif Cahyo Adi Kistoro, Sutipyo Ru’iya, Sutarman Sutarman, and Sukirman Sukirman. "STRENGTHENING RELIGIOUS EDUCATION FOR FAMILY RESILIENCE IN YOGYAKARTA MUSLIM MINORITIES." Conciencia 20, no. 1 (2020): 28–39. http://dx.doi.org/10.19109/conciencia.v20i1.5686.

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Family resilience is very important for minority Muslim societies. The family and environmental factors become the main thing. The role of parent and community leaders is one of the keys to the success of strengthening religious aspects for minority Muslims. This research will seek to answer the questions about how to strengthen religious education for family security among minority Muslims. This research approach used a descriptive narrative. It related the life experience of a person or group which was important data of explaining the meaning of the phenomenon to be studied. The participants

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Shakeel, Samia, Shakeel Ahmed, and Imran Ahmad Sajid. "Interfaith Collaboration: The Case of PCWR-FF in Contextualizing Postmodern Realities in Pakistan." Pakistan Journal of Applied Social Sciences 14, no. 2 (2023): 21–39. http://dx.doi.org/10.46568/pjass.v14i2.739.

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Religious and faith-based organizations are extremely important for interfaith harmony. With a sizable Muslim population, Pakistan is a multi-cultural, multi-ethnic, and multi-religious country. Numerous other religions exist, including Buddhism, Christianity, Hinduism, and Sikhism. The non-Muslim Kalashi minority also resides in Khyber Pakhtunkhwa. From a modernist perspective, the religious affairs in the country were static in the sense that every Religion was confined to its sphere of influence and dialogue as a process of understanding was outside of this equation. In this study, we exami

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Nisa, Eva F. "THE BUREAUCRATIZATION OF MUSLIM MARRIAGE IN INDONESIA." Journal of Law and Religion 33, no. 2 (2018): 291–309. http://dx.doi.org/10.1017/jlr.2018.28.

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AbstractThe phenomenon of “secret” (siri) Muslim marriages—marriages that are conducted without state recognition—has become a hotly debated topic in Indonesia, particularly since the emergence of Muslim marriage agencies that organize unregistered online marriages. The issue is particularly contested between the state, women's activists, legal activists, and religious leaders. This article analyses the current efforts of the Indonesian state to bureaucratize Muslim marriages by insisting that unregistered marriages need to be registered with the state, and the societal responses to such regul

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Døving, Cora Alexa. "Position and Self Understanding of Sunni Muslim Imams in Norway." Journal of Muslims in Europe 3, no. 2 (2014): 209–33. http://dx.doi.org/10.1163/22117954-12341288.

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Norwegian society is markedly secular, and religious leaders generally have no power beyond their own religious community. Public debate is nevertheless distinguished by a commonly held belief that religious leaders are powerful individuals. This is particularly the case with imams, who are accused of having too much power and of using this power to inhibit the integration of Muslims into Norwegian society. This article nuances this image by presenting imams’ activities and work; the conditions for this; and their self-understanding of their position of power in Norway. The imam’s role is illu

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AbdulWahhab Danladi Shittu and AbdulWaheed Olarewaju Yakub. "Juristic Differences on Salat Within the Maliki School and Its Relevance to Nigerian Muslims." Al-Arfa: Journal of Sharia, Islamic Economics and Law 2, no. 1 (2024): 104–18. http://dx.doi.org/10.61166/arfa.v2i1.62.

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Salat, or Islamic prayers, is central to Muslim devotion globally. However, different schools of Islamic jurisprudence interpret and apply Salat uniquely. The Maliki school stands out for its distinct approach, influencing how Salat is performed. In Nigeria, where Maliki jurisprudence predominates among Muslims, these differences are especially relevant. Nigeria's diverse Muslim population offers an ideal setting to explore how Maliki jurisprudence impacts Salat practice and religious identity. This study examines the unique interpretations and rulings of the Maliki school regarding Salat, foc

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Robertson, Derek L., and Omar M. Husain. "U.S. Muslim Religious Leaders’ Experiences Since the 2016 Election Cycle: Implications for Counselors." Counseling and Values 68, no. 1 (2023): 80–101. https://doi.org/10.1163/2161007x-68010001.

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Abstract Islamophobia and discrimination have increased against Muslims since the 2016 election cycle (Kishi, 2017), threatening their safety and mental health. We used phenomenological methods to examine the experiences of 10 U.S. Muslim religious leaders and their insights on their congregants’ needs since the 2016 election cycle. We identified five themes: (a) anxiety, sadness, and dwindling hope after the 2016 election, (b) coping with the new realities of Islamophobia and discrimination after the 2016 election, (c) “not again”—the fallout from terrorist attacks, (d) grappling with faith a

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Haddade, Abdul Wahid, and Muhammad Risal. "The Application of Minority Fiqh in Muslim Communities: A Case Study of Religious Adaptation in Tana Toraja." Al-Risalah Jurnal Ilmu Syariah dan Hukum 25, no. 1 (2025): 1–16. https://doi.org/10.24252/al-risalah.vi.52606.

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The concept of minority fiqh (fiqh al-aqalliyyat) addresses the unique challenges faced by Muslim communities living as minorities in non-Muslim-majority societies. Tana Toraja, a region in Indonesia with a predominantly Christian population, presents a distinct sociocultural context where Muslims must navigate religious practices while adapting to local customs. This study aims to examine the application of minority fiqh in the daily lives of the Muslim minority in Tana Toraja and explore how Islamic law is contextualized within this pluralistic society. Using a qualitative case study approac

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Moore, Kathleen. "The Case for Muslim Constitutional Interpretive Activity." American Journal of Islam and Society 7, no. 1 (1990): 69–75. http://dx.doi.org/10.35632/ajis.v7i1.2667.

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Muslim Involvement: The Court Record 1.Prisoners' RightsCan we rely upon the courts to protect Islam and Muslims from discriminatory treatment? Have the courts considered Islam to be a 'religion' worthy of constitutional protection? The issue of First Amendment protection of Muslim beliefs and practices has arisen most often in cases brought by African-American Muslims who are incarcerated. In fact, the area of law to which Muslims have made their most substantial contribution to date is the area of prisoners' rights litigation. African-American Muslim inmates have been responsible for establi

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Trofimova, Ksenia. "Исключенность и исключительность: самопрезентация религиозного лидера и социальный контекст религиозной повседневности". Islamology 9, № 1-2 (2019): 178. http://dx.doi.org/10.24848/islmlg.09.1.13.

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The paper addresses specific narratives of self-presentation of Sufi religious leaders who belong to Roma Muslim communities of Skopje (North Macedonia). Aiming at reconstruction of the actual social context by which the subjectivity of religious leader is formed, I focus on retrospective narrations and their interpretations provided by spiritual leaders and “ordinary” believers. Drawing from my ethnographic fieldwork (2014-2019), I describe some of their everyday practices and analyze the plots focused on the continuity, education and ethical code (adab) issues since they act as prime argumen

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Bangstad, Sindre. "The Changed Circumstances for the Performance of Religious Authority in a Cape Muslim Community." Journal of Religion in Africa 34, no. 1-2 (2004): 39–61. http://dx.doi.org/10.1163/157006604323056714.

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AbstractIn the Muslim communities of Cape Town, South Africa, religious authority is based on processes of designation in local communities. Increased access to higher religious education, and increased exposure to the diversity of local and global Islamic discourses as a result of general societal democratisation and processes of globalisation, leads to increased contestation over religious authority in Cape Muslim communities. As the rights to Muslim discourse are democratised, religious authority becomes more unstable. This article, based on fieldwork in a coloured township south of Cape To

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Mirzakhmedov, Khurshid A. "The Role Of Ethno-Confessional Leaders In The Political Life Of Society." American Journal of Social Science and Education Innovations 03, no. 01 (2021): 364–73. http://dx.doi.org/10.37547/tajssei/volume03issue01-69.

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In the article, the authors are based on the verdict that the main and most important element of world religion is the phenomenon of the prophets. However, at the beginning of the New century as a world. Similarly, in regional terms, the media reports about false prophets and insults to religious prophets, including the great prophet Muhammad, which negatively affects the feelings of believers in the Muslim world. According to the authors of the article, this seriously depresses the international political situation, since the cult of the Holy prophets is recognized as the meaning-forming basi

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Siregar, Einil Sahmadan. "Sikap Moderasi Beragama Komunitas Islam dan Kristen: Studi di Kelurahan Tegal Sari Mandala II." Islam & Contemporary Issues 2, no. 2 (2022): 37–43. http://dx.doi.org/10.57251/ici.v2i2.540.

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It has long been a custom and part of the culture of the Tegal Sari Mandala II Village for the Muslim and Christian populations to practice religious tolerance. The expansion and development of tolerance values and a sense of mutual care, as well as each religious community's awareness of the meaning of diversity and supported with the involvement of local government, community leaders, youth leaders, religious leaders, and of course the existing religious institutions, are all factors that support the establishment of an attitude of religious moderation between the Muslim and Christian commun

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Yantos, Yantos, and Putriana Putriana. "KEARIFAN LOKAL DALAM MEMBANGUN KERUKUNAN ISLAM DAN HINDU DI DESA ADAT KUTA BADUNG." Jurnal Dakwah Risalah 31, no. 2 (2021): 237. http://dx.doi.org/10.24014/jdr.v31i2.10398.

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This study aims to determine the local wisdom of the people of Desa Adat Kuta, Badung Regency, Bali Province, in building harmony between Muslims and Hindus. This study uses social integration theory as a basis for seeing the assimilation and unification of Muslims and Hindus. This study used a qualitative method with the research subjects of village officials, Muslim and Hindu religious leaders, and community leaders. The results showed that the community's wisdom in the Desa Adat Kuta is a hereditary tradition, in the form of mutual agreement in regulating the relationship between Muslims an

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