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Relevant bibliographies by topics / Muslim Religious Movements

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Academic literature on the topic 'Muslim Religious Movements'

Author: Grafiati

Published: 4 June 2021

Last updated: 5 February 2022

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Journal articles on the topic "Muslim Religious Movements"

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Safi, Louay M. "Muslim Renaissance." American Journal of Islam and Society 20, no. 1 (2003): i—iv. http://dx.doi.org/10.35632/ajis.v20i1.1872.

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The last three decades have brought profound changes to how we look atthe funadmental notions that define the modern world, such as culture, ideology,religion, reform, and progress. A drastic shift from a bipolar worlddefined by the rivalry betweeen the liberal West and the communist bloc inthe 1980s, to a globalization intent upon breaking both market and culturalbarriers in the 1990s, to a new form of polarization driven by religious andcultural exclusivism at the turn of the twenty-first century. Not only hascommunism succumbed and disappeared as a credible sociopolitical force,but liberali

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Crow, Karim. "Nurturing Islamic Peace Discourse." American Journal of Islam and Society 17, no. 3 (2000): 54–69. http://dx.doi.org/10.35632/ajis.v17i3.2046.

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As the Muslim movements gain momentum around the Muslim world,so does the need for a discourse that would make a religious traditionrelevant to the conditions of modernity. Unless Muslims are consciousof the conditions and challenges of modernity and its historical and contemporarytrajectory, they cannot succeed in their emancipation fromtheir oppressors. A new discourse must be produced by those hluslimswho can look at the conditions of their times critically, in their pursuitof justice. Such a movement will produce a new epistemic basis for thenew Muslim society, which still may be a mass so

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QODIR, ZULY, HASSE JUBBA, DYAH MUTIARIN, and MEGA HIDAYATI. "Muhammadiyah Identity and Muslim Public Good: Muslim Practices in Java." International Journal of Islamic Thought 19, no. 1 (2021): 133–46. http://dx.doi.org/10.24035/ijit.19.2021.203.

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The study in the current article intends to explore the conception of the presence of the Islamic religious movement known as Muhammadiyah, which still remains to this day in relation to the life of the Muslim community, including its socio-religious, cultural, economic, and political aspects. Accordingly, a proper understanding of Muhammadiyah is not only achieved through a religious approach, but also by examining social-historical conditions, which is by demonstrating the extent that its presence in conducting religious activities correlates with the true concept of Islam (Muslim Public Goo

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Pinyugina, E. V. "Austrian Muslims. The problems and achievements of social and political integration." MGIMO Review of International Relations, no. 5(26) (October 28, 2012): 103–10. http://dx.doi.org/10.24833/2071-8160-2012-5-26-103-110.

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The national organization of Austrian Muslims in its first phase (1979–2000) was to improve dialogue between the state and Muslims, thereby making a contribution to the social integration of Muslims and their religious law and to social cohesion and so counteract social polarisation and segregation. Reality is more complicated: Muslims are not seen by others as part of Austrian society (right parties win up 18 to 30% by national and local elections) and their largest organizations are influenced by Turkish authorities or foreign fundamentalists. The construction of mosques and religious instru

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Ali, Jan A., and Faroque Amin. "Jamaat-e-Islami and Tabligh Jamaat: A Comparative Study of Islamic Revivalist Movements." ICR Journal 11, no. 1 (2020): 75–94. http://dx.doi.org/10.52282/icr.v11i1.24.

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Since the turn of the 20th century, a broad range of Islamic revivalist movements have sprung up in Muslim societies around the globe, especially where Muslims have formerly experienced, primarily through European colonisation, a gradual decline in key Islamic institutions and threats to their identity. Islamic revivalist movements have consequently emerged to inculcate religious principles en masse in the Muslim World through institutional developments, socio-political activities, missionary preaching, and propagation. Movements such as Ilyas’s Tabligh Jama’at and Maududi’s Jama’at-e-Islami a

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Roald, Anne Sofie. "Expressing Religiosity in a Secular Society: the Relativisation of Faith in Muslim Communities in Sweden." European Review 20, no. 1 (2012): 95–113. http://dx.doi.org/10.1017/s1062798711000342.

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This article discusses religion in public space and the case study is Muslim minorities in Sweden. The discussion deals with secularisation trends within Muslim communities in Swedish society in view of the notion of counter-secularisation as a fixed and unchanged form of religious expressions in contemporary public life. What happens in Muslim communities as Muslims of various cultural backgrounds and religious orientations meet and interact in a new secular context? The article argues that, similar to the nineteenth and twentieth centuries, Christian reform movements opened up for a relativi

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Wajdi, Firdaus. "Literacy Culture in the Islamic Religious Education and the Development of Islam in Indonesia." Hayula: Indonesian Journal of Multidisciplinary Islamic Studies 4, no. 2 (2020): 171–88. http://dx.doi.org/10.21009/004.2.02.

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Globalization has enabled the development of Islam in one localized region with the help of global movements. What we do not much understand is how Turkish Ulama have contributed to develop Islamic literacy culture to enhance the development of Islam in Indonesia. This paper identified Jamaat Nur Movement who have utilized globalization to establish literacy culture among Indonesian Muslims and introduced the works of Bediuzzaman Said Nursi. Through careful study of this global movement, this study seeks to understand how a global Muslim organization took advantage from globalization and what

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Kapoor, Aditya Ranjan. "Reforming the ‘Muslims’: Piety, State and Islamic Reform Movement in Bengal." Society and Culture in South Asia 3, no. 2 (2017): 157–74. http://dx.doi.org/10.1177/2393861717706293.

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Muslims in Bengal constitute a distinct ethnic group in terms of language, culture and history. After the Arabs, Bengali Muslims constitute the second largest Muslim ethnic group in the world. This article is based on a historical and ethnographic study of an Islamic reform movement that emerged in colonial Bengal. It was initiated by late Abu Bakr Siddique (d. 1939) and presently is linked with his shrine at Furfura Sahreif, West Bengal. The movement was an offshoot of tariqa-e-muhammadiya movement that came up in the early nineteenth century northern India and had an important impact on the

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Agha, Ambreen. "Religious Discourse in Tablighi Jama'at: A Challenge to Female Sexuality?" International Journal of Multicultural and Multireligious Understanding 2, no. 3 (2015): 1. http://dx.doi.org/10.18415/ijmmu.v2i3.5.

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This paper is an empirical research on women's participation in Islamic revivalist movement of Tablighi Jama'at. In the current discourse on religion and female sexuality, I intend to look within Islam, as a religion and as an assertion of identity in the form of Tablighi Jama'at and Tabligh's articulation of its weltanschauung on Muslim way of life, with excessive focus on female sexuality. Here I will discuss Tabligh's conceptualisation of gender and gender roles through my field experience and analysis of women participation in the movement. In recent years we see that there is an upsurge i

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Reitsma, Bernhard J. G. "The Jew a Jew, the Muslim a Muslim?" European Journal of Theology 30, no. 1 (2021): 143–65. http://dx.doi.org/10.5117/ejt2021.1.008.reit.

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Summary This article deals with an Islamic criticism that Paul in 1 Corinthians 9 is professing religious dissimulation – in Islam called Taqiyya – and that in Islamic contexts throughout history missionaries, and the so-called Insider Movements in particular, have adopted this as their missionary strategy. Paul seems to change his religion from Jew to Gentile and vice versa in order to trick people into Christianity. A more careful reading of this passage in context, however, shows that Paul primarily emphasizes the essence of the Christian faith while he is willing to give up anything that m

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Dissertations / Theses on the topic "Muslim Religious Movements"

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Kingsbury, Kate. "New Mouride movements in Dakar and the diaspora." Thesis, University of Oxford, 2014. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.669764.

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Al-Saud, Reem. "Female religious authority in Muslim societies : the case of the Da'iyat in Jeddah." Thesis, University of Oxford, 2012. http://ora.ox.ac.uk/objects/uuid:cf61954d-93ef-46c2-a1ca-3e38e12bd9ec.

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The purpose of this dissertation was to explore how uninstitutionalised female preachers, or dā'iyāt, in Jeddah, Saudi Arabia construct authority in a context in which male ulama dominate the production of religious knowledge and represent the apex of the religious and social hierarchy. The study was broad, descriptive, and explanatory and drew primarily on the framework known as ‘accountable ethnography’. Data collection occurred between June and December 2009 and consisted of observations, interviews, and collection of literary artefacts, which were reviewed alongside literature published

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Curry, John Joseph IV. "Transforming Muslim mystical thought in the Ottoman Empire: the case of the Shabaniyye Order in Kastamonu and beyond." The Ohio State University, 2005. http://rave.ohiolink.edu/etdc/view?acc_num=osu1117560455.

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Linehan, Margaret D. "Varieties of Muslim nonviolence| Three Muslim movements of nonviolence and peace building." Thesis, Georgetown University, 2013. http://pqdtopen.proquest.com/#viewpdf?dispub=1536045.

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<p> Religiously based nonviolence varies in motive, intent and interpretation. John Howard Yoder outlines a variety of religious nonviolence in his book Nevertheless. Muslim nonviolence is not addressed in the book. Identifying a distinctly Muslim understanding of nonviolence requires an appreciation of aspects of peace building that are emphasized in Islam. Muhammad Abu-Nimer has formed a framework for identifying and encouraging nonviolence and peace building in an Islamic context. By applying the basic outlines formulated by Yoder and the framework developed by Abu-Nimer to three cases of M

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Khariroh, Khariroh. "The Women's Movement in Indonesia's Pesantren: Negotiating Islam, Culture, and Modernity." Ohio University / OhioLINK, 2010. http://rave.ohiolink.edu/etdc/view?acc_num=ohiou1275938710.

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Susilo, Moh. ""Visit My Mosque": Exploring Religious Activism to Help Tackle Islamophobia and Negative Perceptions of Muslims in Britain." Thesis, Uppsala universitet, Teologiska institutionen, 2020. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-428963.

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Islamophobia and misconceptions or negative portrayal of Muslims have led Muslims in Western societies being discriminated by people who hold religious and racial prejudice. Against this backdrop, Muslim communities in Britain run a national campaign called “Visit My Mosque”. This thesis explores whether the campaign follows the three variables of social movements: political opportunities, mobilising structures, and framing processes to take shape and emerge. Close examination to data, collected from interviews with four Muslim activists, reveals themes which point to the variables. The region

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Hameed, Qamer. "Grassroots Canadian Muslim Identity in the Prairie City of Winnipeg: A Case Study of 2nd and 1.5 Generation Canadian Muslims." Thesis, Université d'Ottawa / University of Ottawa, 2015. http://hdl.handle.net/10393/32987.

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What are grassroots “Canadian Muslims” and why not use the descriptor “Muslims in Canada”? This thesis examines the novel concept of locale specific grassroots Canadian Muslim identity of second and 1.5 generation Muslims in the prairie city of Winnipeg, Manitoba. The project focuses on a generation of Muslims that are settled, embedded, and active in a medium sized Canadian metropolis. Locale plays a powerful part in the way people navigate identities, form attachments, find belonging, and negotiate communities and society. In order to explore this unique identity a case study was conducted i

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Silverman, Gregory Carmine. "The Influence of the Reformed Jewish Movement and Religious Belief on Text-Setting in Darius Milhaud's Service Sacré." Diss., The University of Arizona, 2013. http://hdl.handle.net/10150/311577.

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The music and texts of the Jewish liturgy are commonly called the Sacred Service. Choral settings of this liturgy form a distinct genre of choral music. Despite the rich history and influence of the text itself, relatively few composers have set it chorally. Among the two most influential settings are Avodath Hakodesh (1933) by Ernest Bloch and Darius Milhaud’s Service sacré (Sacred Service) of 1947. Temple Emanu-El Reformed Congregation in San Francisco commissioned both under the leadership of Cantor Reuben Rinder, and the two pieces have many similarities. The focus of the present rese

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Omar, Abdurahman. "The Ethiopian Muslims Protest in the Era of Social Media Activism." Thesis, Uppsala universitet, Teologiska institutionen, 2020. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-419675.

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The Islamic movement study mostly focused on radical, extremist, violent, or military aspects. The current research was carried out to examine the nonviolent elements of the Islamic movement. Based on the ethnographic photo research conducted in the Ethiopian Muslims Protest, the Islamic movements nonviolent aspect investigated. The Ethiopian Muslims were organized social media-led protests called Let Our Voices be Heard for their religious rights between 2011 and 2015. The study first examined where this Let Our Voices be Heard protest fits in civil resistance studies. Second, it investigated

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Trilupaitienė, Jūratė. "XVI-XVII a. Lietuvos bažnytine muzyka: konfesiniu̜ sa̜jūdžiu̜ poveikis jos raidai [Lithuanian church musie of the 16th and 17 century: The influence of religious movements on its development] Habilitation, Vilnius 1999 [Zusammenfassung]." Universitätsbibliothek Leipzig, 2017. http://nbn-resolving.de/urn:nbn:de:bsz:15-qucosa-225381.

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The aim of the work is to shed light on the development of Lithuanian church music in the 16th and 17th century by c1arifying the influence of the reformation and the counter-reformation, and by researching Protestant and Catholic musical cultures.

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Books on the topic "Muslim Religious Movements"

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1876-1948, Jinnah Muhammad Ali, and ʻAqīl Muʻīnuddīn, eds. Resurgence of Muslim separatism in British India: A selection of unpublished correspondence. Iqbal Academy Pakistan, 2001.

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Bird, Jessalynn, ed. Papacy, Crusade, and Christian-Muslim Relations. Amsterdam University Press, 2018. http://dx.doi.org/10.5117/9789462986312.

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This book examines the role of the papacy and the crusade in the religious life of the late twelfth through late thirteenth centuries and beyond. Throughout the book, the contributors ask several important questions. Was Innocent III more theologian than lawyer-pope and how did his personal experience of earlier crusade campaigns inform his own vigorous promotion of the crusades? How did the outlook and policy of Honorius III differ from that of Innocent III in crucial areas including the promotion of multiple crusades (including the Fifth Crusade and the crusade of William of Montferrat) and

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Abdul, Latif. The Muslim mystic movement in Bengal, 1301-1550. K.P. Bagchi, 1993.

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Tan, Lee. Buddhist Revitalization and Chinese Religions in Malaysia. Amsterdam University Press, 2020. http://dx.doi.org/10.5117/9789463726436.

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Buddhist Revitalization and Chinese Religions in Malaysia tells the story of how a minority community comes to grips with the challenges of modernity, history, globalization, and cultural assertion in an ever-changing Malaysia. It captures the religious connection, transformation, and tension within a complex traditional belief system in a multi-religious society. In particular, the book revolves around a discussion on the religious revitalization of Chinese Buddhism in modern Malaysia. This Buddhist revitalization movement is intertwined with various forces, such as colonialism, religious tra

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Wolf, Kenneth Baxter. Christian martyrs in Muslim Spain [microform]: Eulogius of Cordoba and the making of a martyrs' movement. University Microfilms International, 1985.

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Ramadan, Tariq. Globalisation: Muslim resistances = La mondialisation : résistances musulmanes = La globalización : resistencias musulmanas = Globalisierung : muslimischer Widerstand = La mondializzazione : resistenze musulmane. Tawhid, 2003.

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Gomez, Hilario M. The Moro rebellion and the search for peace: A study on Christian-Muslim relations in the Philippines. Silsilah Publications, 2000.

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Allah in the West: Islamic movements in America and Europe. Stanford University Press, 1997.

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Allah in the West: Islamic movements in America and Europe. Polity Press, 1997.

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Garzón, Juan José Calles. Resucitó: Fundamentos de una teología cantada. Universidad Pontificia de Salamanca, Servicio de Publicaciones, 2012.

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Book chapters on the topic "Muslim Religious Movements"

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Michel, S. J., Thomas. "Peaceful Movements in the Muslim World." In Religious Pluralism, Globalization, and World Politics. Oxford University Press, 2008. http://dx.doi.org/10.1093/acprof:oso/9780195323405.003.0009.

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Al-wazedi, Umme. "Breaking Silence Through Gender Jihad." In #MeToo Issues in Religious-Based Institutions and Organizations. IGI Global, 2020. http://dx.doi.org/10.4018/978-1-5225-9195-5.ch009.

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With the advent of the #MeToo movement many Muslim women are naming their abusers now—both in the US and internationally. First, it has opened the door for re-studying the orientalist approach to portraying Muslim women's bodies, and to challenge and critique the idea that Muslim women's complaints against Muslim men complicate race relations in the aftermath of the war on terror in the US and France. Second, this movement has created such movements as the #MosqueMeToo movement and has given birth to a very needed phase of Public Feminism that criticizes Muslim patriarchy. This chapter critically analyzes several documentaries and fictions written and directed by Muslim women and argues that this movement gives an opportunity to Muslim women to speak out against their abusers; it has given freedom to councilors in faith-based institutions and other not-for-profit organizations to talk about sexual assaults—a much needed community service that was previously unavailable.

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Voll, John O. "Trans-state Muslim Movements and Militant Extremists in an Era of Soft Power." In Religious Pluralism, Globalization, and World Politics. Oxford University Press, 2008. http://dx.doi.org/10.1093/acprof:oso/9780195323405.003.0010.

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"Appendix I: Situating the Movements Studied within the Wider Islamic Field in Germany." In The Religious Identity of Young Muslim Women in Berlin. BRILL, 2013. http://dx.doi.org/10.1163/9789004251311_011.

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Savateev, Anatoly D. "Muslim prophets-revolutionaries in Sub-Saharan Africa: prophetic movements in the history of the continent." In DIGEST OF WORLD POLITICS. ANNUAL REVIEW. VOLUME 10. St. Petersburg State University, 2020. http://dx.doi.org/10.21638/11701/26868318.07.

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In the article, the phenomenon of mimicries to Muhammad the Prophet by African religious leaders of XVIII–XX centuries is investigated. It is noted that the paedagogical component played the leading role in the formation and evolution of the prophetic movements. The society was being reformed both political (the Muridiyya Sufi order) and military ways (different jihadist movements).

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Loimeier, Roman. "Reform in Context IV: Tanganyika/Tanzania (and Kenya)." In Islamic Reform in Twentieth-Century Africa. Edinburgh University Press, 2016. http://dx.doi.org/10.3366/edinburgh/9780748695430.003.0006.

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This chapter introduces Tanganyika (since 1964 Tanzania) as the regional context for the emergence of both Sufi- and Salafi-oriented movements of reform. It shows that neither movement of reform was monolithic but characterized by multiple splits informed by generational dynamics as well as family disputes. The chapter presents Sufi-oriented movements of reform as the first movements of reform in Tanganyika and explains why Salafi-oriented groups developed so late, although Salafi ideas of reform had already been presented by Shaykh al-Amin b. Ali al-Mazru’i in the 1930s. Salafi-oriented groups in fact developed only as a reaction to efforts of the Tanzanian state to impose religious hegemony through the agency of state controlled Muslim institutions which were regarded as being highly corrupt by Tanzania Muslims. Since the 1980s, Tanzania’s Salafi-oriented Muslims, known under the term “ansar al-sunna” fought against the alleged marginalization of Muslims by the Tanzanian state and against the massive growth of Pentecostal churches. The chapter finally compares the development of Salafi-oriented reform in Tanganyika/Tanzania with developments in Kenya and shows that the development of Salafi-minded reform in Kenya was again linked with the Kenyan political and historical context and characterized by organizational and doctrinal fragmentation. Neither in Tanzania nor in Kenya were Salafi-minded movements of reform able to become popular mass movements.

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"Imagining the “Muslim” woman: Religious movements and constructions of gender in the sub-continent." In The Postcolonial World. Routledge, 2016. http://dx.doi.org/10.4324/9781315297699-21.

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Hansen, Thomas Blom. "Global Hindus and Pure Muslims." In Melancholia of Freedom. Princeton University Press, 2012. http://dx.doi.org/10.23943/princeton/9780691152950.003.0008.

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This chapter analyzes the quest for religious purification that arose from the Indian middle class in South Africa. It talks about the power and attractiveness of neo-Hindu movements in South Africa and how new and more standardized Brahmanical forms of Hinduism today clash with the popular customs and traditions that still inform ideas of belief and rituals in the Indian townships. A strikingly similar logic of purification is at work among the Muslims of Indian origin, only even more so. Apartheid forced forms of social and ritual sharing upon communities that despite their common religious orientation have little desire or inclination to share social spaces or mosques. The postapartheid society has made it possible for the traditional Muslim elite to embrace global piety movements and to reimagine their own genealogies as somehow Arab and thus not South Asian.

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Becker, Felicitas. "Conclusion." In Becoming Muslim in Mainland Tanzania, 1890-2000. British Academy, 2008. http://dx.doi.org/10.5871/bacad/9780197264270.003.0010.

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The future of relations between Tanzanian Muslims and the state is in the balance as recriminations between reformists and Bakwata continue, and the outline of potential compromises between Ansar and Lailah Muslims is as yet hard to see. Beyond the acceptance of basic religious practices, being Muslim meant very different things to different people at different times: a privileged connection to coastal sites of exchange for pre-colonial big men; social ascendancy for pre-colonial patricians, but social equality to inter-war immigrants; full participation in the social and ritual life of the village for rural converts in the mid-twentieth century; an increasingly problematic separate allegiance for post-colonial Tanzanians. The permutations of public ritual are covered. The concern about ignorance is not in itself a product of post-colonial political rhetoric. The chapter then discusses the political topography and the distribution of religious affiliations. The history of town and countryside helps in the understanding of the context that has shaped academic representations of Swahili culture as an urban culture. The Ansar and the debate on Islam and modernity are explained. The Islamist movements in the Southeast and East Africa at large draw on allegiances and grievances rooted in both recent and long-term history.

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Tüzünkan, Demet. "The International Migration Movements and Immigrant Policies From the Ottoman Empire 1299 to Republican Turkey 2016." In Social Considerations of Migration Movements and Immigration Policies. IGI Global, 2018. http://dx.doi.org/10.4018/978-1-5225-3322-1.ch002.

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During times when the Ottoman Empire gained more land from its foundation in 1299 until declaration of Republic in 1923, by settling Muslim communities in each newly conquered territory, and yet seeking rights of foreign subjects, Ottoman Empire exhibited both a religious and yet liberal and democratic migration policy. Even though migration policies from 1299 to present day have changed over time along with reasons behind the migrations, it cannot be said that concepts of Islamism and Turkism, that have existed/been felt at the core of these laws, have been distanced. During this study, titles such as Immigration and Immigrant Rights during Ottoman Empire, Immigrations and Immigrant Rights in the Republic of Turkey, Migration Policies in Development Plans, will be handled together with Migration Data and respective general assessments were made in the conclusion.

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Conference papers on the topic "Muslim Religious Movements"

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Barber-Kersovan, Alenka. "Songs for the Goddess. Das popmusikalische Neo-Matriarchat zwischen Ethno-Beat, erfundenen Traditionen und kommerzieller Vermarktung." In Jahrestagung der Gesellschaft für Musikforschung 2019. Paderborn und Detmold. Musikwissenschaftliches Seminar der Universität Paderborn und der Hochschule für Musik Detmold, 2020. http://dx.doi.org/10.25366/2020.47.

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The musical neo-matriarchy is linked to the growing popularity of Neo-Paganism. This pseudo-religious scene is based on romantic heritage, real or invented folk traditions and more or less serious historical, theological and anthropological studies of neo-matriarchy. In the focus of the scene stands the veneration of the Great Goddess and its worshipers are exclusively women. The main ideas of this eco-feminist movement are being conveyed also through (popular) music. My contribution encompasses the origins of the musical neo-matriarchy, the mythology it is based on, the message of the songs f

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Alomari, Mahmoud A., Dana M. Shqair, Khaldoon Alawneh, Omar F. Khabour, Mahmoud E. Nazzal, and Monsef A. Sadaqah. "Prayer-related Physical Activities for Cardiovascular Health." In Qatar University Annual Research Forum & Exhibition. Qatar University Press, 2020. http://dx.doi.org/10.29117/quarfe.2020.0263.

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Introduction: Muslims are obligated to pray 5 times daily. Each prayer is a number of rakaa completed with a set of physical movements, preferably in the neighborhood masjid. The vascular effects of religious-related physical activities (RRPA) are not known, despite the well-known cardiovascular benefits of regular physical activity. Therefore, the current study examines the relationships of RRPA with vascular measures. Methodology: Arterial and venous indices at rest and after 5 of arterial occlusion were examined in 192 healthy participants (age: 19-85 years) using strain gauge plethysmograp

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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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