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Journal articles on the topic 'Muslim University'
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1
Erkan, Serdar, and Keith D. Walker. "Fairness Perceptions and Experiences of Muslim University Students in Canada." International Education Studies 9, no. 7 (June 28, 2016): 72. http://dx.doi.org/10.5539/ies.v9n7p72.
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<p class="apa">The purpose of this article is to examine the perceptions and experiences of fairness amongst Muslim post-secondary students based on our gathering of data using a web-based survey. The participants, 189 Muslim students, were reached via student organizations, national and local Muslim organizations, and Muslim student groups organized on Facebook. Following these initial contact points, snowball sampling was used to invite prospective participants to respond to the quantitative items in the survey instrument (which also included qualitative inquiries). These quantitative responses were analyzed using descriptive statistical analysis techniques. For Muslim students, their university was perceived as the most fair amongst their experience of settings, followed by Canada in general, and the country that these Muslim students culturally most identified with. The World, at large, was perceived as the most unfair setting for responding Muslims. Except for the country that Muslim students culturally identified with, all settings were perceived to be fairer for non-Muslims than for Muslims. The majority of Muslim students reported that they had encountered, observed, or experienced unfairness at least once in their university settings during the previous academic year and that they had been impacted by that experience of unfairness.</p>
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Phillips, Richard. "Muslim Geographies." American Journal of Islam and Society 25, no. 3 (July 1, 2008): 147–51. http://dx.doi.org/10.35632/ajis.v25i3.1466.
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“Muslim Geographies,” a conference and public lecture organized byRichard Phillips (University of Liverpool) with support from the Economic&Social Research Council (ESRC Research Grant RES-000-22-1785), tookplace on 4-5 April 2008 at Liverpool University and the Merseyside MaritimeMuseum. The event had several goals: to draw together and advancegeographical research involving Muslims, provide a forum for debate aboutthe spaces that shapeMuslimlives, and establish informed dialogue betweenMuslims and non-Muslims as well as between academics and activists.These goals were pursued through a public lecture and debate, to whichmembers of Muslim, activist, and other local communities were invited. Tomake the conference as inclusive as possible, the eventwas free, some of the sessions were held off-campus, and researchers in architecture, sociology,religious studies, anthropology, public policy, geography, and other disciplineswere invited to participate.The opening session, “Envisaging Geographies of, for, and byMuslims,”traced current trends and future directions in geographical research involvingMuslims. Peter Hopkins (Newcastle) presented, and the ensuing discussionfeatured panelists Claire Dwyer (University College London), Ayona Datta(London School of Economics), and Kevin Dunn (New South Wales). Thepanelists complicated the term Muslim geographies by acknowledging theheterogeneity of Muslims’ experiences and identities and expressed concernabout how academic research represents Muslims. Nevertheless, they identifiedthe purchase of geographical research on key areas of Muslim life,including their integration, relationships, surveillance, and identities ...
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Haron, Muhammed. "Islam and the University Curriculum." American Journal of Islam and Society 31, no. 3 (July 1, 2014): 153–56. http://dx.doi.org/10.35632/ajis.v31i3.1067.
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This special academic event was organized by the Sociology of Religion(Socrel) Study Group of the British Sociological Association in London on December7, 2013. One of its main objectives was to discuss, in the light of negativepublicity and the increasing number of Muslim students pursuing certainprofessions, whether “Islam” as a module or a course has been adequatelywoven and integrated into the university teaching and learning contexts.The organizers, Socrel chair Abby Day (Department of Sociology, Goldsmiths,University of London) and Sarah-Jane Page (School of Languages andSocial Sciences, Aston University), sought answers to the following questions:To what extent are higher education institutions responding to this relationship?How do Muslim students feel that Islam is represented in higher education?Does a Christianized curriculum still dominate the way these courses are designed?How do non-Muslim students respond to the content of courses thatmainly deal with Islam and Muslims? How do teachers respond to a more diversestudent body that hails from various socio-cultural backgrounds?Sociologists of religion have realized the importance of reflecting criticallyupon the study and teaching of religion. Publications such as Robert Orsi’s editedThe Cambridge Companion to Religious Studies (New York: CambridgeUniversity Press, 2012) has paid attention to these and related aspects. A qualitativeshift of scholary endeavors has been noted; scholars and researchershave now turned their lenses to specific religious traditions that have comeunder the spotlight because of their adherents’ apparent “violent” acts. Since9/11, Islam and Muslims have naturally become one of the targeted traditions(see “The Muslim World after 9/11,” Rand report at www.rand.org).This scholarly attention has resulted in the spread of Islamophobia in westernEurope and elsewhere, not to mention the gradual securitization of Muslimcommunities. This latter development seems to have enormous implicationsfor the academic arena where courses/modules on aspects of “Muslim extremism”in countries such as the United Kingdom have been closely watched and ...
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Selamat, Abu Zarrin, Hafizul Fahri Hanafi, Sakinah Salleh, Aireen Aina Bahari, Mazarul Hasan Mohamad Hanapi, and Miftachul Huda. "THE Enhancing Moral Awareness for Racial Unity Through Islamic and Asian Civilization Course (TITAS): An Empirical Research from Non-Muslim Students’ Perspective." Jurnal Ilmiah Peuradeun 8, no. 3 (September 30, 2020): 521. http://dx.doi.org/10.26811/peuradeun.v8i3.582.
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This article attempted to investigate the significance of the Islamic and Asian Civilization Course (TITAS) according to the point of view of non-Muslim students to form a harmonious view towards Islam besides forming and cultivating racial unity in Malaysia. This study was also conducted with expectations that TITAS will be the impetus to create moral awareness amongst non-Muslim students towards Islam and Muslims other than giving ideas that multiracial is assimilable through TITAS. This matter was aligned with the objective of the Islamic Civilization study for non-Muslim students and the goals of TITAS introduced in 1983. This study was conducted using a quantitative approach involving 203 non-Muslim students from Universiti Pendidikan Sultan Idris as the study sample. The mean was 3.81 which depicts a high-level achievement of the goals and objectives of TITAS. This showed that TITAS was able and managed to predispose moral awareness amongst non-Muslim students towards Islam and Muslims. It is also proposed that TITAS continues to be maintained as the mainstream syllabus beyond the pre-university level.
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Ayub, Mohd Nasir, Surita Hartini Mat Hassan, and Mohd Asmadi Yakob. "Gagasan Madrasah al-Zahra’: Pemikiran Said Nursi dalam Pendidikan." Journal of Contemporary Islamic Studies 6, no. 1 (September 14, 2020): 111–35. http://dx.doi.org/10.24191/jcis.v6i1.7.
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Islamic education has been strongly emphasized in Muslim communities. The quality of education and adherence to the Islamic worldview will shape Muslim personalities towards the true meaning of excellence in this world and the hereafter. In the broader context of the establishment of the university as a more systematic field of knowledge has long been practiced in Muslim countries, in particular with the existence of Al-Azhar University, which is the oldest university in the world. However, whether the establishment of a university in a Muslim country now fulfill the needs of the Muslims themselves, while still meeting the characteristics of Islamic civilization. This paper aims to analyze the idea of education of an Islamic thinker at the end of the Ottoman Turkish government, namely Sheikh Badiuzzaman Said Nursi who is considered a figure who tried to integrate the religious and scientific knowledge in a single framework based on Madrasah al Zahra's model. This study is adopted a library research and its analysis is based on a content analysis framework. The study found that the idea of establishing Madrasah al Zahra Islamic University by Sheikh Badiuzzaman Said Nursi was in line with religious demands, to cater the needs of Muslims and restoring the strength of Muslims in leading the occupation of Western powers at that time.
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Sinclair, Kirstine. "An Islamic University in the West and the Question of Modern Authenticity." Numen 66, no. 4 (June 18, 2019): 403–21. http://dx.doi.org/10.1163/15685276-12341546.
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AbstractThe aim of this article is to discuss how Islamic universities in the West facilitate and condition the formation of modern Muslim subjectivities in minority contexts, with an emphasis on the institutions as providers of guidelines for good, Muslim minority life. This is done through a case study of Cambridge Muslim College in the UK. Its values and aims are explored through interviews with the founder and dean, faculty members and students, and through participatory observation. Cambridge Muslim College sees itself as a mediator between Islamic traditions and modern Muslims in the West, and as responsible for engaging in the development of both Muslim minorities and the wider society within which it operates. The questions guiding the study are the following: What role do Islamic universities play in shaping modern Muslim subjectivities in the West? How does Cambridge Muslim College combine understandings of authenticity with preparing their students for professional careers in Britain? The study shows that the understanding of authenticity that is encouraged by college dean Shaykh Abdal Hakim provides an important tool for the students as they strive to form meaningful selves and careers in contemporary Britain. Thus, references to authentic Islam is used to support the development of both working and moral modern subjects.
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Willoughby, Jay. "Muslim Cosmopolitanism." American Journal of Islam and Society 31, no. 1 (January 1, 2014): 161–63. http://dx.doi.org/10.35632/ajis.v31i1.1034.
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On November 8, 2013, Syed Muhd Khairudin Aljunied (National Universityof Singapore; Fulbright Fellow, Columbia University) addressed the topic of“Muslim Cosmopolitanism.” The event was held at the IIIT headquarters inHerndon, Virginia.He began his talk with a personal example: He is the child of an Arab fatherand an Indian mother, his culture is Malay, he prefers to talk in eitherMalay or English, and he understands Chinese. Thus, he is a living exampleof his assertion that “being Muslim is part and parcel of being able to appreciate many cultures … We are all hybrids,” and therefore it is only natural forMuslims to embrace diversity. While this was true for the first millennium ofIslamic civilization, it is, unfortunately, “not the case today.”Aljunied cited several examples of how contemporary Muslims have putthis reality aside. For example, he raised the question of why, when a Muslimengages in something that is clearly wrong, do Muslims apologize by sayingthat he/she is a “bad Muslim,” instead of a “bad person,” or become offensiveby saying that the action was somehow justified. He noted that this is “an unhealthydevelopment in the world in general, and especially in the UnitedStates” – one that Muslims should abandon. Instead, Muslims need to studytheir history and understand exactly who they are. With this goal in mind, hepraised AbdulHamid AbuSulayman’s Crisis in the Muslim Mind (IIIT: 1993)for its analysis of such concerns ...
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GAUTIER, LAURENCE. "A Laboratory for a Composite India? Jamia Millia Islamia around the time of partition." Modern Asian Studies 54, no. 1 (July 31, 2019): 199–249. http://dx.doi.org/10.1017/s0026749x18000161.
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AbstractThis article explores the role of Jamia Millia Islamia—the National Muslim University—in the formation of a composite national identity in India around the time of partition. This institution, born under the dual influence of the Khilafat and Non-Cooperation movements, constituted for its members a ‘laboratory’ for the nation. Through their educational experiments and constructive workà laGandhi, Jamia teachers and students sought to lay the ground for an independence that would be ‘meaningful’ not only for Muslims but for the entire nation. In so doing, Jamia members claimed the right for Muslims to be recognized as ‘unhyphenated Indians’, able to speak for the nation. This article thus discusses the efforts of Jamia members to promote an inclusive conception of ‘composite India’ of which Muslims were fully part. At the same time, it highlights the ambiguous attitude of government authorities vis-à-vis the institution. Despite Jamia members’ strong affinities with Congress leaders, notably Nehru, the school received little support from state authorities after independence. Paradoxically, Nehru's government preferred to turn towards another Muslim institution—Aligarh Muslim University—often considered the ‘cradle’ of ‘Muslim separatism’, in order to reach out to Muslim citizens and promote national integration. By exploring the motivations behind this paradoxical choice as well as the complex relations between Jamia and Nehru's government, this article highlights some of Nehru's own ambiguities towards the ‘Gandhian’ legacy as well as to Muslim representation in secular India.
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Siddiqui, Mohammad A. "The Muslims of America Conference." American Journal of Islam and Society 5, no. 2 (December 1, 1988): 319–25. http://dx.doi.org/10.35632/ajis.v5i2.2730.
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Organized By:The Arabic Club, the Department of History and The Near Eastern Studies Program, Universityof Massachusetts at AmherstIn the heart of seminaries and orientalist America, a conference on “TheMuslims of America” was held on April 15 and 16, 1988 at the Universityof Massachusetts at Amherst. The purpose of the conference, according toits director, Professor Yvonne Yazbeck Haddad, “was to expand the scopeof scholarly investigation about the Muslim community in the United States.”The conference focused “on the manner in which Muslims in America adapttheir institutions as they become increasingly an indigenous part of America.”Twenty-seven speakers, including sixteen Muslim scholars, addressed a varietyof topics dealing with the development and experience of the American Muslimcommunity. Among the more than 150 participants were representatives fromthe International Institute of Islamic Thought, the Islamic Society of NorthAmerica, the Muslim World League, the American Islamic College, theAssociation of Muslim Social Scientists, and various academic institutionsand local Muslim communities from the United States and Canada.The conference started on Friday, April 15, with a welcome speech byMurray Schwartz, Dean, Humanities and Fine Arts, University ofMassachusetts at Amherst. Chaired by Roland Sarti, Chairman, Departmentof History at the University of Massachusetts, the first session focused onthe demographics of the Muslims of America. Carol L. Stone of IndianaUniversity presented her paper on the Census of Muslims Living in America.Carol presented statistics of various Muslim communities and explained thedifficulties in collecting such data. She estimated the number of Muslimsin America to be 4.7 million in 1986, a 24 percent increase over the 1980estimates and projected that by the year 2000 this figure is likely to be doubled.Qutbi Ahmed of McGill University and former President of the Islamic Societyof North America, discussed the nature, role and scope of various organizationsin his paper on Islamic Organizations in North America. Abdul Aziz Sachedinaof the University of Virginia presented his paper on A Minority Within aMinority: The Case Study of the Shi'a in North America. He focussed onthe migration of the various Shi’i groups and their adjustment in the Americanenvironment. Sulayman Nyang of Howard University was the last speakerof the first session. The title of his paper was Conversion and Diversion ...
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Michalak, Laurence. "MOHJA KAHF, Western Representations of the Muslim Woman: From Termagant to Odalisque (Austin: University of Texas Press, 1999). Pp. 207. $16.95 paper." International Journal of Middle East Studies 33, no. 4 (November 2001): 638–40. http://dx.doi.org/10.1017/s0020743801344070.
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The Muslim woman—secluded, oppressed, and either longing for liberation or ignorant in her false consciousness—has been an enduring topos in the Western imagination since the spread of Islam. Right? Wrong. Mohja Kahf explains that in fact “the question of the liberty, or lack thereof, of the Muslim woman” does not appear until around the 17th century, and the image of the subjugated Muslim woman, with its trappings of harems and veils, does not reach full fruition until the 18th and 19th centuries. If we go back to the 8th century, even after the Muslims had conquered Spain and part of France, there was a lack of European curiosity about Muslims and a tendency to see them as just another enemy who was not particularly different from the pagans of Europe. Orientalism and its gendered images came much later and were based on and helped to justify Western domination over the East, especially during the rise and heyday of colonialism. What, then, was the European image of the Orient—in particular, of Muslim women—during the many centuries before Orientalism, when the Muslim world was as powerful as, or even more powerful than, Europe? Kahf answers this question by introducing us to a series of fictional Muslim women from European literature of the Middle Ages through the late Romantic period.
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Pradhana, Angga Bayu, and Ari Prasetyo. "Faktor Kepuasan Kerja Terhadap Kinerja Islam Pada Karyawan Muslim Tenaga Kependidikan di Fakultas Ekonomi dan Bisnis Universitas Airlangga." Jurnal Ekonomi Syariah Teori dan Terapan 1, no. 1 (December 1, 2015): 53. http://dx.doi.org/10.20473/vol1iss20141pp53-63.
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The purpose of this study was to determine the effect of job satisfaction factors on Islamic performance against Muslims employee of Workforce Education in Faculty of Economics and Business Airlangga University.This study used a questionnaire in the primary data collection and quantitative approach to the multiple regression analysis method. Criteria in this study population is Muslim employee education personnel status as a civil servant at the Faculty of Economics and Business Airlangga University totaling 87 people, consisting of 85 Muslim employees and 2 non-Muslim employees. While the sample in this study amounted to 85 Muslim employees. Sampling using sampling saturated technique, because the population in this study is less than 100 people.The results showed that the factors work itself, salary or wages, and co-workers has a positive effect (unidirectional) and partially significant to the Islamic performance. While factors promotional opportunities and working conditions negatively (opposite) and partially not significant to the Islamic performance, and supervision factors and partially significant positive effect on the Islamic performance. While simultaneously, 6 exogenous variables have a significant effect on the Islamic performance Muslim employees of educational staff in the Faculty of Economics and Business Airlangga University.
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Chen, Bateer, Humaira Tabassum, and Muhammad Aamir Saeed. "International Muslim Students." Journal of International Students 9, no. 4 (November 15, 2019): 933–53. http://dx.doi.org/10.32674/jis.v9i3.753.
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In recent years there has been an increase in the enrollment of Muslim international students in higher education institutions in China. This research provides a brief overview of the issues that international Muslim students face during their campus life, such as adopting a new culture, lack of understanding from the broader university community, poor cultural or religious-responsive education, lack of accommodation for religious practices, and social isolation. This qualitative study also highlights some information about the unique needs of the Muslim students on campus and identifies areas for improvement. To overcome these issues, specific practical suggestions are given to the university administration, faculty, and staff to meet the needs of Muslim students, not only academically, but also socially and culturally.
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Messanga, Gustave Adolphe, and Sylvestre Nzeuta Lontio. "Effect of Jihadist Terrorism on the Link Between Entitativisation and Anti-Muslim Attitudes and Behaviors in Cameroon." European Journal of Humanities and Social Sciences 1, no. 4 (July 14, 2021): 10–16. http://dx.doi.org/10.24018/ejsocial.2021.1.4.63.
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Cameroon is facing violent Islamist extremism. The literature reports that there is no link between jihadist terrorism and islamophobia. This study questions this observation by assessing the effect of jihadist terrorism on the link between entitativisation and anti-muslim attitudes and behaviors. First, it proposes that entitativisation of Muslims has weak links with anti-muslim attitudes and behaviors. It then postulates that there is a strong link between these attitudes and behaviors. To test these hypotheses, a survey is conducted among 147 students from the University of Dschang (89 men and 58 women). They are non-muslims of Cameroonian nationality, aged between 17 and 52 years. The data collected provide empirical support for the hypotheses of the study. It is concluded that jihadist terrorism has an impact on the link between entitativisation and anti-muslim attitudes and behaviors.
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Kareem, Muritala Kewuyemi, and Jamilah Adenike Adeogun. "Challenges Facing Female Muslim Medical Practitioners (FMMP) in the University College Hospital (UCH), Ibadan, Nigeria." ICR Journal 11, no. 1 (June 15, 2020): 126–46. http://dx.doi.org/10.52282/icr.v11i1.27.
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In Nigeria, religious intolerance between Muslims and Christians continues to increase. Muslim women are among those who have felt the most impact from the resulting religious prejudice, intolerance, and discrimination, especially in their workplaces. While many studies have been conducted to investigate the myriads of challenges facing women in general and Muslim women in particular, little research has been done on the challenges they face in their workplaces. This study intends to fill this gap by studying Female Muslim Medical Practitioners (FMMP) at the University College Hospital (UCH), Ibadan, Nigeria. Purposive and snowball samplings were used to select seventy research participants. Face-to-face and in-depth individual interviews, which lasted between 30 minutes and three hours each, were used to collect data for the study, in which relevant statistical tests were used for data analysis. The study reveals that FMMPs in the hospital encounter several challenges, such as donning the hijab (the Muslim headscarf), performing daily prayers (salat), and employment opportunities. There is also evidence of high-level discrimination in the workplace. Finally, the study recommends that the management of UCH enhance its practice and policies regarding religious tolerance, equality, fairness, unity, and cooperation amongst its administrative staff and personnel.
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Sein, Layla. "The Thirtieth Annual Conference of the Association of Muslim Social Scientists (AMSS)." American Journal of Islam and Society 18, no. 4 (October 1, 2001): 200–205. http://dx.doi.org/10.35632/ajis.v18i4.2001.
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The Association of Muslim Social Scientists (AMSS) held its 30th annualconference with the collaboration of the International Institute of IslamicThought (IIIT) at the University of Michigan - Dearbom campus fromOctober 26 - 28,2001. Students, academicians, Muslim and non-Muslimintellectuals and activists were among the guests at the conferencecosponsored by the University of Michigan - Dearborn and its Center forArab-American Studies, and Project MAPS: Muslims in the AmericanPublic Square, Georgetown University.The conference theme "Religion and Public Life in the Global Epoch"echoed in the presentations given by eighty five panelists in twenty panelsand seven roundtable discussions, including one workshop; two plenarysessions; and a keynote address at the annual banquet. The social issuesoutlined and defined by Muslims and non-Muslims in these sessions didnot only encourage a stimulating and lively debate after the panel androundtable presentations, but they also advanced the development of theacademic forum fostered by the AMSS, since its inception, to analyze theapplication of an Islamic worldview on social issues in the larger worldcommunity.In his opening statement, AMSS President Mumtaz Ahmad, who is alsoa political science professor at Hampton University, underscored the needfor Muslim scholars and professionals to educate the public on Islam,and to work with people of different faith groups to influence the developmentof a global social order based on justice, morality and Godconsciousness.His remarks drew attention to the importance of establishinga better understanding of Islam and creating an awareness of ourcommon humanity. Professor Ahmad's opening remarks also set the tenorof the conference and established a theme based on peace and goodwilltowards mankind that echoed throughout the three-day gathering.In fact, the character of the conference was further established on the firstday at the Conference Reception hosted by the University of Michigan atthe Henry Ford Estate -Dearborn campus, when Dr. Ronald Stockton,Interim Director, Center for Arab-American Studies (CAAS), stated that ...
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Aliyu, Chika Umar. "National Seminar on Muslims and Islamic Scholarship in Twentieth Century Nigeria." American Journal of Islam and Society 12, no. 1 (April 1, 1995): 137–39. http://dx.doi.org/10.35632/ajis.v12i1.2401.
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This seminar was organized by the Center for Islamic Studies (CIS),Usmanu Danfodiyo University (UDU), Sokoto, Nigeria. Many importantpersonalities and academics of merit attended. The main theme wasdivided into seven subthemes: Islamic scholarship in modem Nigeria, intellectualcontributions of notable Muslim scholars, Muslim relationswith non-Muslims, Muslim religious groups and national unity, the influenceof foreign Muslims on Muslims in Nigeria, contemporary innovation(bidah) and the challenge of Islam, and Muslims and religiouspractices.Twenty-two papers were presented. During the opening ceremony,speeches were made by Zayyanu Abdullahi (vice-chancellor of UsmanuDanfodiyo University) and Sambo W. Junaid (director, Center of IslamicStudies, Usmanu Danfodiyo University). The paper by Colonel YakubuMu’azu (governor of Sokoto State) was delivered by his representative,Muhammad Lawa Maude (commissioner for works, housing, and environment).The representative of Alhaji Ibrahim Dasuki (sultan of Sokoto)Magajin Rafi of Sokoto also attended the opening ceremony.In the first session, M. G. Maitafsir (Faculty of Education, UDU) presented“Islamic Scholarship in Nigeria Today: A Way Forward.” He discussedthe problem facing Islamic scholarship and offered solutions. BelloD. Bada (Department of Modem European Languages, UDU), speakingon “The Role of Hausa Proverbs in the Propagation of Islam in Nigeria,”explained how some Hausa proverbs containing codes of “do’s” and“don’t’s” similar to Islam help to establish the Islamic faith and practices.Habib al Hassan (Translation Bureau UNESCO, UDU), in his “TheKnowledge of HisLsb and Its Teachers in Hausaland (1900-1914),” pointedout that many Nigerian scholars specialize in this area. In a similar paper,“How Hisab is Performed in Hausaland (1900-1914),” he showed throughfigures and illustrations how mathematics is mixed with magic to find certainhidden facts and to perform certain good or bad actions ...
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Tayob, A. I. "Approaches to the Study of Islam and Muslim Societies." American Journal of Islam and Society 9, no. 3 (October 1, 1992): 425–27. http://dx.doi.org/10.35632/ajis.v9i3.2585.
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This conference was convened by J. H. Dreyer of the Department ofSemitic Studies at the University of South Africa, Pretoria, South Africa, andthe Department of Religious Studies, University of Cape Town, Cape Town,South Africa. It was preceded by a banquet, during which the Islamic Studiesprogram of the Department of Religious Studies was introduced to the peopleof Cape Town. Approximately 250 invited guests attended the conference,which was well received by local Muslims and set the parameters for ahealthy relationship between the department and the Muslim community.The conference was attended by a fluctuating audience of eighty to 150individuals from the University of Cape Town and various Muslim communities.This provided an ideal opportunity for the emergence of a varietyof lively and critical ideas. Issues affecting Muslims living in South Africaalso generated a lot of discussion.The keynote guest speaker was Richard Martin, Arizona State University,Tucson, Arizona. The rest of the papers were presented by scholars fromSouth African universities who have been involved in the study of Islam andArabic. The following broad areas were covered: early Islamic history;Qur'anic hermeneutics in traditional and modem scholarship; revivalism;Islam in South Africa; and Muslim personal law in South Africa.The first session dealt with early Islam and featured two presentations.The first, Martin's paper on "Public Theology in Medieval Islam: The Roleof Kalam in Conflict Definition and Resolution," set the pace with aninteresting and innovative approach to the study of early theological disputes.In addition, he presented kalam disputes to illustrate how modem discussionsand debates on fundamentalism have produced a kind of public theologyinvolving both the media and academia in North America. He was followedby Abdul Kader I. Tayob, University of Cape Town, who dealt with themeaning and significance of the masjid as a sacred space as reflected in theQur'an and si'rah literature of the thirteenth hijri century.Two papers on Qur'anic hermeneutics made up the second session. A. K. ...
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Green, Nile. "The Trans-Border Traffic of Afghan Modernism: Afghanistan and the Indian “Urdusphere”." Comparative Studies in Society and History 53, no. 3 (June 30, 2011): 479–508. http://dx.doi.org/10.1017/s0010417511000223.
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In October 1933, two motorcars drove out of Peshawar towards the Khyber Pass carrying a small delegation of Indian Muslims summoned to meet the Afghan ruler Nadir Shah in Kabul. While Nadir Shah had officially invited the travelers to discuss the expansion of the fledgling university founded a year earlier in Kabul, the Indians brought with them a wealth of experience of the wider world and a vision of the leading role within it of Muslim modernists freed of Western dominance. Small as it was, the delegation could hardly have been more distinguished: it comprised Sir Muhammad Iqbal (1877–1938), the celebrated philosopher and poet; Sir Ross Mas‘ud (1889–1937), the former director of public instruction in Hyderabad and vice-chancellor of Aligarh Muslim University; and Sayyid Sulayman Nadwi (1884–1953), the distinguished biographer and director of the Dar al-Musannifin academy at Azamgarh. The three were traveling to Kabul at the peak of their fame; they were not only famous in individual terms but also represented India's major Muslim movements and institutions of the previous and present generations. Ross Mas‘ud, grandson of the great Muslim modernist Sir Sayyid Ahmad Khan (1817–1898), had fifteen years earlier been the impresario behind the foundation of Osmania University in the princely state of Hyderabad. A decade earlier, Sulayman Nadwi, the heir of the reformist principal of the North Indian Nadwat al-‘Ulama madrasa Shibli Nu‘mani (1857–1914), had been among the leading figures of the pan-Islamist, Khilafat struggle to save the Ottoman caliphate. And eighteen months earlier, Muhammad Iqbal had represented India's Muslims at the Round Table Conference in London that would shape India's route to independence.
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De Nolf, Ans, Leen d’Haenens, and Abdelwahed Mekki-Berrada. "Face to Face with Anti-Muslim Sentiment: A Qualitative Study into the Coping Mechanisms of Young College and University Muslim Students and Graduates in Flanders." Religions 12, no. 2 (February 20, 2021): 135. http://dx.doi.org/10.3390/rel12020135.
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This explorative study seeks to provide insights into the ways young Muslim adults experience and cope with Islamophobia in Flanders. For this purpose, in-depth interviews with 14 Muslims aged 19 to 33 were conducted in the spring of 2020. Our interviewees defined themselves as Muslims and all had been confronted with racism or anti-Muslim sentiment in their daily life. Depending on reported intentions, we identified seven coping strategies in the face of such sentiment: relativization, avoidance, communication, oppression, conciliation, reaction and passive coping strategies. These forms of coping are not mutually exclusive. They are often used in combination, and they may be interchangeable in some situations. This study seeks to complement and deepen the existing literature on anti-Muslim sentiment in Flanders. Its findings should be considered as a starting point for further deductive testing of the identified typologies, meant to inspire follow-up research and serve as evidence for future policymaking.
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Hussain, Amir. "A Muslim Perspective on Interfaith Dialogue with Christians." Review & Expositor 105, no. 1 (February 2008): 53–66. http://dx.doi.org/10.1177/003463730810500106.
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This essay will be an introduction to interfaith dialogue between Muslims and Christians. It will begin with autobiographical information about how the author, a Canadian Muslim of Pakistani origins, came to be a professor of theology in a Jesuit university in Southern California. It will then move to a discussion of problematic verses in the Qur'an that would seem to discourage interfaith dialogue, and then discuss those verses that promote alliance between Muslims and Christians. Next, I will discuss inclusive and exclusive views in both Islam and Christianity with reference to Jesus as a focal point for dialogue between Muslims and Christians. The essay will end with a discussion of pluralism.
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Willoughby, Jay. "The Thirty-fourth AMSS Annual Conference." American Journal of Islam and Society 22, no. 4 (October 1, 2005): 148–50. http://dx.doi.org/10.35632/ajis.v22i4.1677.
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This conference, held from Sept. 30 – Oct. 2, 2005 and co-sponsored byTemple University (Philadelphia), represented a homecoming for theAssociation of Muslim Social Scientists (AMSS), for its source of inspiration,Dr. Isma`il al-Faruqi, taught religion there from 1968-1986. Elevenpanels addressed the theme, “Muslims and Islam in the Chaotic ModernWorld: Relations of Muslims among Themselves and with Others,” by coveringa wide range of topics, from Muslim minority groups, mutual understanding,and women, to modernity, family law, legal theory, education, andjust war. Due to space constraints, only a few of them will be covered here.After the welcoming and introductory remarks by Program ChairKhalid Blankinship (Temple University) and Rafik Beekun (University ofNevada), Abdul Mutualo (American University in Cairo) began the proceedingsby discussing the history of Islam as an “imported” religion in his nativeMozambique. Heol Choul Kim (Temple University) spoke on KoreanMuslims’ problems due to cultural traditions (e.g., ancestor worship) and thelack of an indigenous Muslim community. Robert Riggs (University ofPennsylvania) discussed how the White Fathers gave Algeria’s KabyleBerers a sense of national self-consciousness and how many of them, livingin small Christian communities, left Algeria after independence.The banquet’s keynote speaker, Abdullah Schleifer (American Universityin Cairo), reflected on his many years as a news reporter and producerin the Middle East. His talk received such an enthusiastic response that wehave included it in our “Forum” section. The winners of the AMSS BestGraduate Paper Awards were also announced: Zareena Grewal (first place),Maleeha Aslam (second place), and Kamran Hashimi (third place).Panel 4A featured, among others, Helena J. Kaler (George WashingtonUniversity), who revealed, probably to the surprise of many, commonalitiesbetween Ayman al-Zawahiri’s and Farid Esack’s responses to modernity.She said that while al-Zawahiri bases his worldview on grievances, Esack ...
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Ulum, Muhammad Bahrul. "Book Review: Asma Afsaruddin, The First Muslims History and Memory (Oxford: Oneworld Publication, 2011) pp. xx + 254. Paperback: $19.95." e-Journal Lentera Hukum 4, no. 3 (December 16, 2017): 237. http://dx.doi.org/10.19184/ejlh.v4i3.6176.
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This is one of remarkably few recent books devoted to the Islamic theoretical conversation of constitutional law, by considering the genesis of polity within the Muslim community through historical, political, theological, and legal perspectives. The book provides the contentious concept of jihad and Islamic state which is perceived as the early Muslims’ legacy in this contemporary world. Specifically, it opens a window into the way of understanding the Muslim history by contesting Muhammad’s tolerant polity and the current extremism notion attached to Islam. Beginning the chapter, Asma Afsaruddin, an associate professor at the University of Notre Dame, presents an account of the dawn of Islam brought by the Prophet Muhammad. She takes the lifetime of Muhammad into an account of how the early Muslim community would be shaped from the age of ignorance (Al-Jahiliyya). The term Al-Jahiliyya refers to the time of recklessness and disregard for certain moral, spiritual, and social values revered by Muslims and other righteous people (p. 3).
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Jung, Dietrich. "Modernity, Islamic Traditions, and the Good Life: An Outline of the Modern Muslim Subjectivities Project." Review of Middle East Studies 50, no. 1 (February 2016): 18–27. http://dx.doi.org/10.1017/rms.2016.72.
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AbstractThis article provides a brief overview of the heuristic framework of the Modern Muslim Subjectivities Project that is being conducted at the University of Southern Denmark as of the writing of this article. The project explores ways in which Islamic traditions have played a role in the construction of modern Muslim subjectivities. Applying a problem-driven perspective, it selectively borrows from theories of successive modernities, sociology of religion, and poststructuralist approaches to modern subjectivity formation, introducing a novel heuristic framework to the field of Islamic studies. In posing the question as to the ways in which Muslims have constructed modern selfhoods, the project combines studies on Islamic reform, young Muslims in Egypt and Denmark, (post)modern Sufism, Islamic higher education, and changing notions of intimacy in two Egyptian revolutions. In criticizing the alleged exclusivity of Western modernity, the project wants to make original contributions to both conceptual discussions in the humanities and our knowledge of modern Muslim societies.
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Johnston, David L. "Advancing Muslim-Christian Dialogue Today." American Journal of Islam and Society 25, no. 4 (October 1, 2008): 109–15. http://dx.doi.org/10.35632/ajis.v25i4.1434.
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Books Reviewed: Philip Jenkins, God’s Continent: Christianity, Islam, andEurope’s Religious Crisis. Oxford and New York: Oxford University Press,2007; Jane Idleman Smith, Muslims, Christians, and the Challenge ofInterfaith Dialogue. Oxford and New York: Oxford University Press, 2007;Irfan A. Omar, ed., A Muslim View of Christianity: Essays on Dialogue byMahmoud Ayoub. Maryknoll, New York: Orbis, 2007.Not surprisingly, the Archbishop of Canterbury’s recent comments aboutintegrating more of Shari`ah law within the United Kingdom’s legal systemraised a firestorm of protest in Britain and in many parts of the world. Yetfor twenty-five years already, Britain’s Muslims have been using Shari`ahlaw in community arbitration; by simply adding elements of Islamicjurisprudence in family matters, Muslims would be able to settle mostdivorce cases through arbitration, thus freeing up already congested divorcecourts. Why is this suggestion so outrageous?The only explanation for the deluge of complaints has to do with thesuper-charged and dangerously polarized socio-cultural and religious atmosphereof the “West” in the 2000s. Besides 9/11, other events have contributedto the ratcheting-up of Muslim-European tension: the Danish cartoon saga;the assassination of Dutch filmmaker Theo Van Gogh; the London bombings;the “Fitna” film; and, most recently, the tendentious DVD distributedto nearly 30 million American households in swing states during the presidentialcampaign, “Obsession: Radical Islam’s War Against the West.” Withright-wing politicians determined to raise the specter of “Islamofascism,” anymention of including aspects of the Shari`ah in “enlightened” secular legalstructures is enough to give some people fits of panic.Yet this is the context in which we must insert the three books underreview, each of which examines a particular aspect of today’s vastly complexMuslim-Christian relationship. Philip Jenkins marshals his consider ...
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Ghorbani, Nima, P. J. Watson, Hamid Reza Gharibi, and Zhuo Job Chen. "Model of Muslim Religious Spirituality: Impact of Muslim Experiential Religiousness on Religious Orientations and Psychological Adjustment among Iranian Muslims." Archive for the Psychology of Religion 40, no. 2-3 (December 2018): 117–40. http://dx.doi.org/10.1163/15736121-12341354.
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Previous research indicates that spirituality expressed in tradition-specific terms may initiate, invigorate, and integrate Muslim religious commitments, suggesting a 3-I Model of Religious Spirituality. In a test of this model, Islamic seminarians, university students, and office workers in Iran ( N = 604) responded to Muslim Experiential Religiousness (MER), Religious Orientation, and mental health scales. The tradition- specific spirituality of MER displayed correlation, moderation, and mediation results with Intrinsic and Extrinsic Personal Religious Orientations that pointed toward initiation, invigoration, and integration effects, respectively. MER also clarified the ambiguous implications of the Extrinsic Social Religious Orientation. These data most generally confirmed the heuristic potential of the 3-I Model.
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Sein, Layla. "The Thirty-First Annual Conference of the Association of Muslim Social Scientists." American Journal of Islam and Society 19, no. 4 (October 1, 2002): 150–55. http://dx.doi.org/10.35632/ajis.v19i4.1910.
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The Association of Muslim Social Scientists (AMSS) held its thirty first annual conference in Washington, DC, from October 25-27, 2002, with the collaboration of the International Institute of Islamic Thought (IIID. The conference was cosponsored by the School of International Service, American University, and supported by the university's Ibn Khaldun Chair ofislamic Studies, Dr. Akbar Ahmed.
In his welcoming remarks, Dr. Louis Goodman, Dean of the School of International Service, American University, encouraged the use of academic forums to highlight social concerns of the larger world community. Introductory comments by AMSS President Dr. Louay Safi, stressed the need for scholars to examine the different agendas being introduced to address concepts dealing with the fears and concerns faced by the larger Muslim and non-Muslim communities in a post-9/11 world.
The Conference Chair, Dr. Amira Sonbol, Georgetown University, OC, hoped that this conference would promote debate on how Islam has been studied to date, and encourage Muslims to revisit moments in history to understand their community's position in world history. The conference theme, "The Muslim World after September 11: Agenda for Change," echoed in the presentations made by over 40 scholars in eight consecutive panels, one roundtable discussion, a plenary session, and a keynote address at the annual banquet. Students, academicians, activists, and intellectuals engaged in a lively debate with the panelists after their presentations. Media coverage was provided by the Washington Post and the Washington Times ...
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Arshad, Muhammad, Muhammad Khalid Irfan, Qamar Zaman, Muhammad Akhtar, and Muhammad Asif Shahzad. "Association of Veiling with Religious Obligation among University Students." International Journal of Human Resource Studies 3, no. 1 (January 24, 2013): 63. http://dx.doi.org/10.5296/ijhrs.v3i1.3124.
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Veiling is considered a religious obligation among Muslim women. With respect to veil there are certain Ayat in the Holy Quran (saying of Almighty Allah) as well as Ahadith (saying of the Holy Prophet SAW) that confirmed veil as a religious obligation for Muslim women. For a long time Muslims ruled Indo-Pak Sub-continent influencing heavily on local society. Role of Sufia is another factor of the religious attitude of the people of the Pakistan. But the slogan of modernization and imitation of the traditions of developed countries is a common issue now day that is spoiling the culture of non developed countries. As Pakistan is a country among those who remained a colony of the British who while leaving the region left behind some cultural elements that have been dominated in the society by the name of modernization and veil is one among these changing cultural aspects. Therefore, this study was designed to see the association of veil with religious obligation among university students in Pakistan. The results of the study revealed that it has mixed trend towards the use of veil among university students in Pakistan. Key words: Veil, culture, religious obligation, the Holy Quran, modernization
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Kelli, Deonna. "Islam and Society in the Twenty-First Century." American Journal of Islam and Society 17, no. 3 (October 1, 2000): 129–30. http://dx.doi.org/10.35632/ajis.v17i3.2055.
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The Twenty-Ninth Annual Conference of the Association of Muslim SocialScientists took place October 13-15 at Georgetown University inWashington, DC. The event was titled Islam and Society in the Twenty-First Century and was cosponsored by John Esposito’s Center for MuslimChristian Understanding.Most members of this organization, old and new, considered this AMSSconference among the most successful for several reasons. It scored the bestattendance record in years and the presence of a new generation of bothmale and female Muslim academics. Participants commented positively onthe high quality of papers. The quality and quantity of the presenters andaudience members confirmed that the presence of Muslims in western academicinstitutions is growing.The conference was an international collection of Muslim and non-Muslim scholars with eighty academic papers and over ninety participantspresenting throughout the three-day event in panel sessions and roundtables.Running parellel to the academic session were community issues panels thatdrew in those who were interested in policy-related matters pertinent to theMuslim community. The academic participants of the conference reflectedupon topics that ranged from conceptual and theoretical issues to area andstrategic studies. Some of the themes explored were gender, global warming,globalization, Islamic law, Muslims in the West, cross-cultural communication,family and society, political theory, economics, Islamic philosophyand strategic studies panels on Pakistan and Afghanistan.The conference featured two plenary sessions that provided seminalscholars an opportunity to reflect upon issues facing Muslims in the newmillennium. Islam, Pluralism, and Democracy, moderated by KamalHassan (Rector of the International Islamic University of Malaysia), featuredMurad Hofmann, Abdel-Karim Soroush (Director of Institute ofEpistemological Research, Tehran), John Voll (Georgetown Univeristy),and Mumtaz Ahmad (President of AMSS). The session encouraged academicscholars to have a reflective rather than apologetic approach regardingIslam and to deflect questions from haw Islam is compatible withdemocracy to what type of democracy is compatible with Islam ...
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Haque, Amber. "Muslims and Islam in the Twenty-first Century." American Journal of Islam and Society 22, no. 1 (January 1, 2005): 147–49. http://dx.doi.org/10.35632/ajis.v22i1.1747.
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The Muslim world remains embroiled in a whole host of religious, social,political, economic, and cultural disputes. Without any real internationalinfluence, despite the 57-member Organization of the Islamic Conference,great wealth, and large numbers, Muslims are mere spectators in world politics;Islam is synonymous with extremism; and Muslims are often labeled asterrorists. Such issues, as well as questions of media bias, the validity of the“clash of civilizations” thesis, Islamophobia, and realistic Muslim responsesled to the above conference, initiated by the Department of Psychology,International Islamic University Malaysia (IIUM), Kuala Lumpur.Held at the Putra World Trade Center and hosted by IIUM on August4-6, 2004, this conference attempted to highlight and devise solutions tosome of these burning issues. Distinguished scholars presented 120 selectedpapers, in addition to several panel discussions and keynote speeches.About 400 delegates from over 30 countries participated, and PrimeMinister Abdullah Ahmad Badawi gave the inaugural speech.After an “Introduction to the Conference” by Amber Haque, chairmanof the Organizing Committee, the morning session started with keynotespeeches from Ibrahim Abu Rabi` (“Globalization and Social Change”),Lawrence Pintak (“The Communication Gap between America and theWorld’s Muslims”), and Jamal Badawi (“Muslim–Non-Muslim Relations:An Integrated Approach”). These papers were followed by a panel discussionon “Internal Conflicts in Muslim Societies.” M. Nejatullah Siddiqui,Jamal Badawi, Syed Shahabuddin, Anis Ahmad, Ismail Nawwab, ZiauddinSardar, and Zafar Ishaq Ansari were the participants, while ChandraMuzaffar was the moderator. These scholars seemed to agree that whileMuslims must examine and resolve the ummah’s internal problems, theyshould not ignore the problems’ external sources. This panel session was ...
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Naima Tabassum, Tabassum Afzal, and Abdul Hadi. "CORRELATION BETWEEN RELIGIOUS MOTIVES AND THE PERSONAL WISH OR FAMILY PRESSURE AS REASON OF VEILING AMONG MALAYSIAN MUSLIM UNIVERSITY STUDENTS." Asia-Pacific - Annual Research Journal of Far East & South East Asia 38 (February 5, 2021): 87–108. http://dx.doi.org/10.47781/asia-pacific.vol38.iss0.2429.
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This paper is part of the broader research to investigate Malaysian university student’s veiling pattern and their motives to adopt and using veiling. This paper particularly focuses on relationship between religious motives and the personal wish or family pressure as the reason of using veiling articles among Malaysian Muslim University students. The data were collected through survey method with the help of a closed ended questionnaire from 335 female (Muslim and non-Muslim) university students of University Malaysia Perlis. After processing of Data 255 cases of veiling Muslim university students were included in this research paper. The research tool for this research study comprises of three broader main scales to assess the practice of veiling due to religious motives, personal wish, and family pressure among these students. The data were analyzed to identify the relationship between religious motives behind veiling and the choice made by the student’s personal wish for veiling or due to their family pressure to veil by applying Pearson correlation. The results show a statistically significant positive relationship between religious motives and the personal wish of veiling among Malaysian Muslim university students.
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Mohmand, Abdul-Qayum. "AMSS Regional Conference." American Journal of Islam and Society 20, no. 2 (April 1, 2003): 146–48. http://dx.doi.org/10.35632/ajis.v20i2.1871.
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On April 12, 2003, the Association of Muslim Social Scientists (AMSS), incollaboration with the Muslim Students' Association (MSA) of theUniversity of Utah, held its first regional conference in Salt Lake City,Utah. The day-long conference, "The Place of.Islam in America," includedpanel discussions and workshops. The first panel dealt with "Images andPerceptions of Islam in America," and the second panel focused on "TheEmerging Muslim Community: Opportunities and Challenges." Toward theend of the program, both the panelists and the audience participated in threeworkshops: "Challenges of Raising a Muslim Child," "Examining the UtahMuslim Community," and "Muslim Youths Dealing with Temptations andPeer Pressure." Louay Safi (president, AMSS) and Sayyid M. Syeed (generalsecretary, ISNA) gave the two keynote addresses.At the beginning of the conference, Abdul-Qayum Mohmand, programcoordinator, welcomed the panelists and the guests and stated that: "Sincethe Muslim community is part of the social and political construct of thissociety and contributes to the build up of this society in many aspects, it isvital for them to find out where they are placed in this society."In his opening remarks, Safi talked about the importance of the Muslims'political and social positioning in the United Stated and pointed out that"American Muslims have a great opportunity to develop Islamic thought andinstitutions for modern-day society." He stressed that "faced with new socialchallenges stemming from modernist trends, American Muslims possess aUthe ingredients they need to develop solutions with far-reaching impact onimproving the quality of life both in the U.S. and throughout the Muslimworld." He expressed confidence that the conference deliberations are part ofthe Muslim American struggle to better the human condition.In the first panel, James Toronto (associate professor oflslamic studies,Brigham Young University, Utah) focused on the challenges and responsi bilitiesof the American Muslim community. Calling upon its members to ...
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Tuerxun, Sainula, Nik A. Hisham, Ridhuan Abdulla, and Nur Syahidah Khalid. "PSYCHOLOGICAL ADJUSTMENT OF MUSLIM CHINESE INTERNATIONAL STUDENTS IN MALAYSIA." International Journal of Education, Psychology and Counseling 5, no. 34 (March 15, 2020): 60–79. http://dx.doi.org/10.35631/ijepc.534005.
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International students are growing in numbers in Malaysian college and university campuses since the commercialization of education at the tertiary level introduced in the 1990s. More significantly, there is an increase in the Muslim student population as more and more young Muslims come to Malaysia from different parts of the world. For example, there is a substantial increase in Muslim students from the People’s Republic of China (PRC) who see Malaysia as a peaceful and developing Muslim country. The aim of this qualitative study is to explore the thoughts and experiences of Muslim students from China studying at different Malaysian universities. Six Muslim students from RPC were interviewed in this study, and based on the data obtained from the interviews, the findings were categorized into several themes. Most Muslim-Chinese students found it difficult to adjust to the new environment, especially in terms of climate, food, and infrastructure. The students also found that language was a barrier in their interactions with the locals. At the individual level, the students suffered from loneliness and homesickness and also found that their financial situation posed a challenge. In the course of the study, several coping strategies were identified that the students had adopted in their pursuit of knowledge in Malaysia. On the other hand, they felt supported in their efforts to adjust to living in Malaysia by university management, faculty members, local students, and friends. Overall, the students concluded that Malaysia is a peaceful and beautiful country characterized by the kindness, tolerance, and helpfulness of her people. Finally, the students recommended that services and facilities should be improved for all international students in Malaysia.
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Alam, Arshad. "Syed Ahmed Khan and His Educational Ideas." Contemporary Education Dialogue 16, no. 1 (December 6, 2018): 108–24. http://dx.doi.org/10.1177/0973184918807297.
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Syed Ahmed Khan is understood as the harbinger of modern education amongst Muslims of South Asia. There is a general scholarly consensus that it was through his educational efforts that English medium education came to Muslims who were otherwise aligned with traditional religious education. The commentary argues that this consensus needs revision and that Muslims were already accessing modern education through the English medium even before Syed Ahmed started his college at Aligarh. Moreover, the commentary also problematizes the notion of Muslim community within Syed Ahmed’s thought. Through his writings and speeches, it is pointed out that for Syed Ahmed, the notion of Muslim community was confined to upper caste Muslims called the Ashrafs. Also, Syed Ahmed’s views were extremely regressive when it came to women’s education. Despite Aligarh being a modern university which is accessible to all castes and gender, Syed Ahmed’s legacy has not been critically analysed. The commentary is a small start in this direction
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Ahmad, Junaid S. "Islamic Law, Gender, and Politics." American Journal of Islam and Society 24, no. 3 (July 1, 2007): 158–60. http://dx.doi.org/10.35632/ajis.v24i3.1542.
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Throughout February 2007, American University’s Washington College ofLaw (WCL) sponsored several important forums and conferences as part ofthe college’s “Founders’ Celebration.” The National Muslim Law StudentsAssociation (NMLSA), in conjunction with the WCL’s Islamic Legal Forum,proposed a conference that would look at the intersection of classical andmodern conceptions of Islamic law, discourses around gender and Islam, andthe larger political questions that often frame these issues. Many Muslim lawstudents were interested in engaging with these themes, which emerge fromany discussion on “Islam and/in the West,” or “Islam and Modernity.” Muslimlaw students and the region’s Muslim community in general, as well asinterested non-Muslims, were pleased to hear about WCL’s sponsorship andsupport for the conference, which was held on February 2-3, 2007.Mohammad Fadel (faculty member, School of Law, Toronto University)opened the first panel, “Islamic Law: An Introduction and Critical Issues,” bypresenting the basics of Islamic law. He clarified several misunderstandingsheld by Muslims by distinguishing between the Islamic juristic and legal traditionand the Islamic theological cum philosophical tradition. One of NorthAmerica’s leading scholars on Islamic law and with a J.D. from the ...
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FAROOQI, MOHD KALEEMULLAH, and MOHD KAMIL USMANI. "Record of genus Xestophrys Redtenbacher, 1891 (Orthoptera: Tettigoniidae: Conocephalinae; Copiphorini) and description of one new species from India." Zootaxa 4388, no. 3 (March 4, 2018): 431. http://dx.doi.org/10.11646/zootaxa.4388.3.9.
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The study deals with one new record of genus Xestophrys Redtenbacher, 1891 (Conocephalinae: Copiphorinae) and one new species from India, and provides species descriptions and illustrations of the male. All type specimens are deposited in the Zoology Museum, Aligarh Muslim University, India.
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Aris, Aadam T., Norhaznee M. Nor, Noor A. Febrianto, K. V. Harivaindaran, and Tajul A. Yang. "Muslim attitude and awareness towards Istihalah." Journal of Islamic Marketing 3, no. 3 (September 14, 2012): 244–54. http://dx.doi.org/10.1108/17590831211259736.
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PurposeThe purpose of this study is to investigate the attitude and awareness towards Istihalah of Muslim Malaysian students in Universiti Sains Malaysia, Penang. This study aims to indicate the alertness of Muslim students about Istihalah in their daily life.Design/methodology/approachA total of 450 students from the university were selected using a stratified random sampling technique. The self‐administered questionnaire focused on attitude and awareness towards Istihalah and their interest to learn more about Istihalah.FindingsA total of 99.1 percent of respondents agreed that the Muslim community lack of exposure about the Istihalah concept. Male students are more agreeable than female students (100.0 percent vs 98.2 percent). More than 94.7 percent of the respondents believe that Istihalah concept is very important to Muslim consumers. A total of 100.0 percent of the respondents are interested to know more about Istihalah.Research limitations/implicationsThe respondents in this research were Muslim students in Universiti Sains Malaysia. The results of this research are only applicable to the subjected community. Therefore, any generalization of the findings on the whole or other Muslim communities should be avoided.Originality/valueThis paper is the first paper produced to investigate the attitude and awareness towards Istihalah among Muslim students, not only in Universiti Sains Malaysia, Penang but also the Muslim community as a whole. This paper will provide new information on the attitude and awareness of students towards Istihalah and the product of Istihalah as there no records on the matter prior to this. It will also be the pioneer to future research on this matter.
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Navarro-Prado, Silvia, Jacqueline Schmidt-RioValle, Miguel A. Montero-Alonso, Ángel Fernández-Aparicio, and Emilio González-Jiménez. "Unhealthy Lifestyle and Nutritional Habits Are Risk Factors for Cardiovascular Diseases Regardless of Professed Religion in University Students." International Journal of Environmental Research and Public Health 15, no. 12 (December 14, 2018): 2872. http://dx.doi.org/10.3390/ijerph15122872.
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To date, few studies have evaluated the possible association between religion and nutritional habits, lifestyle and cardiovascular risk in the university population. This study identified differences in the eating habits of Christian and Muslim university students and determined a possible association between the impact of religion on their lifestyles and the parameters related to cardiovascular risk. A cross-sectional study was performed with a sample population of 257 students (22.4 ± 4.76 year) at the campus of the University of Granada in Melilla (Spain). An anthropometric evaluation and a dietary assessment were performed. Blood pressure was also measured. There was a higher prevalence of overweight (29.1%) among Christian university students. The prevalence of pre-hypertension was similar between Christians and Muslims (48.3%) but was higher among Christian males (74.5%). Christian students presented higher levels of visceral fat. Students of both religions ingested carbohydrates, saturated fatty acids and total cholesterol, proteins, sodium and alcohol in excess. Significant positive correlations were found between food energy, sweets, snacks, soft drinks and body mass index (BMI) in both sexes and between the consumption of sausages-fatty meats and the systolic blood pressure (SBP) and body adiposity index (BAI) variables. Muslim students were less likely to consume alcohol (odds ratio [OR] = 7.88, 95% confidence interval [CI] = 4.27, 14.54). Christian and Muslim students presented improvable lifestyles and intake patterns. The high intake of saturated fatty acids, total cholesterol, sodium and alcohol in Christian students could lead to the early development of cardiovascular disease.
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Daryaee, Touraj. "JAMSHEED K. CHOKSY, Conflict and Cooperation, Zoroastrian Subalterns and Muslim Elites in Medieval Iranian Society (New York: Columbia University Press, 1997). Pp. 207. $46.00." International Journal of Middle East Studies 32, no. 1 (February 2000): 158–60. http://dx.doi.org/10.1017/s0020743800002129.
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In the past two decades, several important studies have dealt with the impact of the Arab Muslim conquest on the Near East, but they have mostly dealt with the lands that were conquered from the Mediterranean region to Iraq. Although the book under review is not a detailed history of Arab Muslims' conquest of Iran, it attempts to fill the gap in our knowledge of the eastern area that came under their control. The work is primarily concerned with the interaction between the Zoroastrian and the Muslim community in Iran and Central Asia from the 7th to the 13th century. The book attempts to study the processes in which the Zoroastrian community, which was the dominant religious community during the Sasanian empire (224–641), gradually lost its status and hold on power, while the new Muslim community became dominant as a social and political group.
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Ali, Jan. "Muslim Citizens in the West." American Journal of Islam and Society 25, no. 1 (January 1, 2008): 154–56. http://dx.doi.org/10.35632/ajis.v25i1.1508.
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The Centre for Muslim States and Societies, in collaboration with theAustralian Institute of InternationalAffairs (WesternAustralia Branch), heldthe Fulbright International Symposium at the University ofWestern Australia,Perth, on 1-3 August 2007. Associate Professor Samina Yasmeen (symposiumconvenor) welcomed the participants, and Professor Allan Robson(vice chancellor, University ofWesternAustralia) formally opened the event.The symposium’s objective was to explore complex socioeconomic,religio-cultural, and political factors involved in contributing to a sense ofinclusion or exclusion on the part of minorityMuslim communities living intheWest. The twenty-seven presenters, fifteen from abroad and twelve fromAustralia, analyzed the theme of “Muslim Citizens in the West: PromotingSocial Inclusion” during the event’s eight themed panels from a variety ofperspectives ...
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Parray, Tauseef Ahmed. "Images of the Prophet Muhammad in English Literature." American Journal of Islamic Social Sciences 36, no. 4 (October 1, 2019): 125–28. http://dx.doi.org/10.35632/ajiss.v36i4.666.
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‘Literary Orientalism’, a significant and fast-emerging sub-genre, is simply defined as “the study of the (mis)representation of Islam and Muslims in the English (literary) works.” In this field, one of the prominent Muslim writers from India is Abdur Raheem Kidwai (Professor of English, and Director, K.A. Nizami Centre for Quranic Studies, Aligarh Muslim University, India). Some of his previous works in this genre include Orientalism in Lord Byron’s Turkish Tales (1995); The Crescent and the Cross (1997); Stranger than Fiction (2000); Literary Orientalism (2009); Believing and Belonging (2016); and Orientalism in English Literature (2016).
To download full review, click on PDF.
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Ma, Haiyun. "The Dao of Muhammad." American Journal of Islam and Society 23, no. 3 (July 1, 2006): 106–9. http://dx.doi.org/10.35632/ajis.v23i3.1603.
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Zvi Ben-Dor Benite has contributed an important piece to the history ofMuslims in imperial China, centered on a seventeenth-century Muslimgenealogy known as the Jing Xue Xi Chuan Pu (hereinafter Genealogy),which has been recently discovered, punctuated, and printed as the Jing XueXi Chuan Pu (Xining: Qinghai Renmin Chubanshe, 1989). His book followsSachiko Murata’s study of Confucian Muslim texts and teachers (namely,Chinese Gleams of Sufi Light: Wang Tai-Yu’s Great Learning of Pure andReal and Liu Chih’s Displaying the Concealment of the Real Realm [Albany,NY: State University of New York, 2000]) and illuminates many aspects ofthe Muslims’ cultural life in imperial China.The book consists of an introduction, four chapters, and a conclusionwith tables and illustrations. The first chapter decodes the Genealogy andoutlines the trajectory of the Chinese Muslims’ educational network in centraland coastal China. The second chapter explores the “social logic”behind the practices of the Muslim literati (p. 74) – that is, how they envisionedand understood the educational system, their roles, and Islam in referenceto imperial China’s existing sociocultural categories. This chapterreveals how Muslim educational institutions enabled and empoweredMuslim intellectuals to convert “Islam” and “Muslim” into valid social categoriesof school (xuepai) and to envision themselves as “literati” (shi) thatwere as much Chinese as Muslim.The third chapter analyzes the transformation of Islamic knowledge from“orality” to “texuality” (p. 158) and the formation of the Chinese Islamicschool, which was patterned on contemporary Chinese schools of scholarship.The fourth chapter explains how Confucian Muslims interpreted Islam,Prophet Muhammad, and Islamic canons as equivalents and counterparts ofConfucianism (enumerated in the Han Kitab as “Dao,” “Sage,” and “Classic”),and how the Muslim literati embraced Confucianism. In the ...
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Haron, Muhammed. "World Conference on Islamic Thought and Civilization." American Journal of Islam and Society 31, no. 4 (October 1, 2014): 159–62. http://dx.doi.org/10.35632/ajis.v31i4.1085.
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Kolej Universiti Islam Sultan Azlan Shah (KUISAS) organized and hostedthe Second World Conference on Islamic Thought and Civilization (WCIT)during August 18-19, 2014, at Casuarina Hotel, Ipoh, Malaysia. Under theleadership of chairperson Wan Sabri bin Wan Yusof (associate professor), theorganizers chose Ibn Khaldun’s notion of the rise and fall of civilization asthe general theme and asked potential presenters to explore the contemporarystate of Muslim affairs. The over 200 selected presenters, ranging from thesocial sciences to the applied sciences, were slotted into various parallel panels.After welcoming and introducing the sponsors and various presenters,Nordin Kardi (vice-chancellor and rector, KUISAS) spoke on the Arab Springand other problems that continue to afflict the Muslim world: a low to mediumlevel of socioeconomic human development, an absence of good governance,intra-Muslim conflict, and an attitude of the “Muslim world and the rest.” Hesuggested that Muslims begin building strategic bridges to deal with them.The first keynote speaker, Sultan Nazrin M. Shah (pro-chancellor, Universityof Malaya), echoed some of Kardi’s points and reflected critically uponthe Organization of Islamic Cooperation member states’ general poor performancein producing scientific publications as a typical example of the deplorablestate of knowledge production among Muslims as a whole. Headvocated participation, transparency, equitable treatment, good governance,and sound education to remedy this generally negative condition.The second keynote speaker, Serif Ali Tekalan (vice-chancellor, Fatih University,Turkey) spoke on “The Role of Waqf in Islamic Civilization: Turkey’sExperience in Waqf for Education.” A great deal of evidence shows thatTurkey has used “endowment policies” to transform its socio-educational andreligious landscape. Both Muslim-majority and minority communities shouldbe able to benefit from its experience. The final keynote speaker, Zamry AbdulKadir (chief minister), who closed the conference, remarked that Muslimsshould return to the Qur’an and Sunnah to rebuild Islamic civilization. He optimisticallystated: “[I]ronic as it may seem, despite the multitude of conflicts… are we actually looking at the … resurgence of Islam?” He observed thatthe conference’s main result was “a call to re-examine the essence of Islamic ...
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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 (July 29, 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 findings show that there are two kinds of views of UNISA Muslim students about non-Muslim leaders; First, Muslim students who disagree about non-Muslim leaders. They argue that choosing a leader must be based on his/her religion first. This group believed that Islam is the main non-negotiable requirement for someone who wants to run for a leader. Some of them even firmly stated that choosing a non-Muslim leader is categorized as haram. Second, Muslim students agree and do not object to the existence of non-Muslim leaders. The second group believed that religion is not an absolute issue as the requirement for a person who wants to become a leader. This second group argues that track records are more important than religion or ethnicity. The educational background of students also influences their views. Students with religious education backgrounds tend to be more accepting of differences. On the other hand, students who have a general educational background tend not to easily accept differences. Therefore, it can be concluded that the better a person understands religion, the more tolerant of differences he/she will be.
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Rahman, Mushtaqur. "Sixteenth Annual Conference of The Association of Muslim Social Scientists." American Journal of Islam and Society 4, no. 2 (December 1, 1987): 329–31. http://dx.doi.org/10.35632/ajis.v4i2.2737.
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The Association of Muslim Social Scientists (AMSS) held its SixteenthAnnual Conference at the ISNA headquarters in Plainfield, Indiana, October9-11, 1987. Registration listed about 200 participants from the United States,Canada, the United Kingdom, Pakistan, Trinidad, and other countries. Theinaugural session on October 9 provided a hospitable setting for camaraderie.Eloquent and spirited speeches by Iqbal Unus, Conference Chairman; lbrahimSyed, AMSE Program Chairman; and Mushtaqur Rahman, AMSS ProgramChairman, set the stage for the conference and the sessions.Chaired by Salahuddin Malik, AMSS Vice-president, the first session onPolitical Science was held on Friday evening after Salat-ul Maghrib. HashemAl-Jaseem of the University of California was the first to present his paperon Islam and Politics. He was followed by Taysir Nashif of Essex CountyCollege, who pleaded for a Nuclear Free Zone in the Middle East. LouaySafi of Wayne State University concluded the session with his presentationof War and Peace in Islam.This session was so lively and discussions so absorbing that no time wasleft for the following session scheduled for the same evening. Conferees preferredto postpone the second session rather than to conclude the discussions.It was heartening that every conferee maintained the Islamic tradition of conductingdebates in a spirit of good humor, disagreeing without beingdisagreeable.The first full day of the conference, Saturday, October 10, began with aTilawat-e-Quran, and a session on Education. Chaired by M.A.W. Fakhri ofChicago State University, the session had two presentations. Hakim Rashidof Howard University opened the session with his paper on “SocializatiodEducationof Muslim Children in America”. He was followed by NimatHafez Barzangi of Cornell University, who presented her paper on “Perceptionsof the Islamic Belief System: The Muslims in North America. Followingthe session on education, two concurrent sessions were held on Sociologyand History dealing with Muslim minorities. This was the first time the strategyof concurrent sessions was ever tried in the AMSS. The sociology sessionChairperson, Ilyas Baynus of the State University of New York, first invited ...
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Zohdy, Nada. "Islam, Muslims, and the Media." American Journal of Islam and Society 27, no. 2 (April 1, 2010): 125–55. http://dx.doi.org/10.35632/ajis.v27i2.1343.
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On 26 February 2009, scholars, students, and journalists gathered at MichiganState University (MSU) to hear experts’ perspectives on “Islam, Muslims,and the Media.” Organized by MSU’s Muslim Studies Program andthe Institute for Social Policy and Understanding (ISPU), it was kicked offthe previous evening with the short documentary “Arabs, Jews, and theNews” and a performance by comedian Azhar Usman of the “Allah MadeMe Funny” tour. The Social Science Research Council; the MSU UniversityActivities Board; the MSU Center for European, Russian, and EurasianStudies; and the Michigan State University-University of Wisconsin Consortiumfor Middle Eastern Studies also provided support. A brief summary ofthe different panels follows ...
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Barfield, Thomas. "JONATHAN N. LIPMAN, Familiar Strangers: A History of Muslims in Northwest China, Studies on Ethnic Groups in China (Seattle: University of Washington Press, 1997). Pp. 302. $22.50 paper." International Journal of Middle East Studies 32, no. 1 (February 2000): 164–66. http://dx.doi.org/10.1017/s0020743800002154.
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Chinese Muslims, known today as the Hui and during the 19th century as Dungans, present a particular problem for a historian. Why should Chinese-speaking believers in Islam constitute a separate ethnic group when believers in other religions of foreign origin (Buddhism and Christianity, for example) do not? Did Chinese Muslims have a common history across China, or has one been created for them because they are now labeled an ethnic minority group (minzou) in the People's Republic of China? Jonathan Lipman begins his history by challenging the whole notion of the “Hui” as an ethnic group, which he argues in his Introduction has been taken as an unproblematic category by both Chinese and Western scholars. Lipman prefers the term “Sino-Muslim” to “Hui” to emphasize the reality that these Muslims are and have been Chinese in culture for centuries and to distinguish them from non–Chinese-speaking Muslim groups in China.
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Irfan Syuhudi, Muhammad. "The Islamic Movement at Khairun University Ternate." Analisa 22, no. 2 (December 11, 2015): 255. http://dx.doi.org/10.18784/analisa.v22i2.215.
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<p>This article aims to describe Islamic religious thought of Muslim student at Khairun<br />University in Ternate and the dynamic of religious movement organizations on campus. Informants of this study were selected using purposive method including activists of Islamic organizations, students, and lecturers of the university. Data were collected using interviews, observation, and documentation, and searching data related to social context of the study from the internet. Findings of the research shows that the type of religious understanding and nationality of Muslim students after the reformation era at Khairun University began experiencing a shift since the presence of trans-national organizations, such as the Indonesian Muslim Student Action Union (KAMMI), Campus Propagation Institute (LDK), Hizbut Tahrir (HT), and Wahdah Islamiyah (WI). Those organizations adopt fundamentalists thought who want purification of Islam, and anti-tradition. Nationality thought adopted by these organizations is a country that imposes Islamic law and Establishes a state of Khilafah (HT). Nevertheless, most students at the Khairun University embrace cultural Islam, following the footsteps of their parents and Ternate society in general.</p>
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Aris, Aadam T., Wahidu Zzaman, Tajul A. Yang, and K. V. Harivaindaran. "Is there a market for Istihalah food product in Indonesia?" Journal of Islamic Marketing 6, no. 3 (September 14, 2015): 377–87. http://dx.doi.org/10.1108/jima-12-2013-0087.
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Purpose – This study aims to investigate the awareness of Muslim students regarding Istihalah in their daily life. The study was carried out to investigate attitude and awareness towards Istihalah among Muslim students in Universiti Pertanian Bogor (UPB), Indonesia. Design/methodology/approach – In total, 456 students were randomly selected from the university. A self-administered questionnaire was handed out to consenting students focusing on attitude and awareness towards Istihalah and eagerness to learn more about Istihalah. Findings – Results showed that Muslim students lacked information about Istihalah. From the total number of students 86.18 per cent agreed that information and knowledge of Istihalah is scarce. 40.1 per cent believed that Ulamas (Muslim scholars) are a very important source of knowledge regarding Istihalah, and 87.50 per cent are willing to learn more about Istihalah. Research limitations/implications – The respondents in this study were Muslim students in UPB, Indonesia. The results of this study are only applicable to the specific community. Thus, extrapolation of the results to represent society at large is not possible. The study merely attempts to investigate the prevalence of the concept among students of the university. Originality/value – This study is formed as a novel study to explore the attitude and awareness towards Istihalah among Muslim students in UPB, Indonesia. Students being representatives of the educated society are important links in creating awareness of the concept of Istihalah at large. This pilot study is the second of its kind, and prior study of Istihalah with regards to community awareness is limited to just one other performed by the same team.
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Tottoli, Roberto. "The Oxford Handbook of American Islam." American Journal of Islam and Society 32, no. 4 (October 1, 2015): 97–99. http://dx.doi.org/10.35632/ajis.v32i4.1005.
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Shortly after publishing Jocelyne Cesari’s edited Handbook of European Islam(Oxford University Press: 2014), Oxford University Press more or less roundsoff the topic of Muslims in the western world with this volume on the UnitedStates. The editors, Yvonne Y. Haddad and Jane I Smith, have made amplecontributions on this topic during the last twenty years at least. This volume,to some extent, updates their previous works that have followed the evolutionand changes seen by the country’s Muslim communities (e.g., Muslim Communitiesin North America [Albany: SUNY Press, 1994], edited by both, andThe Muslims of America [New York: Oxford University Press, 1991], editedby Haddad). This may not be the last step in this direction, but it is certainlythe most comprehensive and ambitious one so far.The titles of their previous works, and indeed of this volume, touch on apreliminary problem. As a matter of fact, the volume should have borne thetitle Islam in the USA, since Central and Latin America and even Canada arenot mentioned. Many reasons, in any case, justify this circumscribed focus.As rightly pointed out in the “Introduction” (p. 4), American Islam is the mostheterogeneous in the world and no doubt constitutes the main issue when dealingwith Islam in North, Central, and South America. It is also the most heterogeneousand the most complex. As a matter of fact, these complex lines ofevolution of the West’s Islamic communities are exemplified by a simple comparisonbetween the two handbooks. Whereas Cesari’s edited European Islamwas described with an extensive first part that introduced the history and evolutionof Muslim communities in European countries plus some thematicchapters, in this book the approach is different.The thirty chapters deal with a number of specific topics identified assignificant, not to say fundamental, and are, furthermore, organized in three ...
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Conwill, William L., and Khairunnissa Jooma. "Thwarting Ethnoviolence Against Muslim Women: Performing Identity in Social Action." Journal for Social Action in Counseling & Psychology 1, no. 2 (April 1, 2008): 30–47. http://dx.doi.org/10.33043/jsacp.1.2.30-47.
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This is a case study of campus-based activist research on multicultural diversity and tolerance in a college town in the Southeast after the destruction of the World Trade Center (WTC) towers to decrease the post-9/11 hostility against Muslims, particularly women. As part of a Community Mental Health Consultation project at the University of Tennessee, the first author, a professor, assigned the second author, a foreign-born Muslim woman graduate student, to recruit and organize several Muslim women students from the Muslim Students Association. The students, performing their identity as Muslim women, conducted community workshops on Islam to promote knowledge and awareness of religious differences, and ethnic diversity and tolerance; and to reduce hostility against the Muslim community. This article includes web links to videos of their first workshop. We describe in detail the students collaborative intervention to address threats of gendered ethnoviolence as social action. A number of positive outcomes accompanied their empowering intervention, including the institution of the Ramadan Fast-a-Thon, now celebrated nationally at more than 230 colleges and universities. We conclude with implications for counseling and psychology for such collaborative intentional action in community interventions, given the harsh polarization around religious and cultural issues we struggle with today.