Relevant bibliographies by topics / Muslimit

Contents

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

Academic literature on the topic 'Muslimit'

Author: Grafiati
Published: 4 June 2021
Last updated: 31 July 2024

Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles

Select a source type:

Consult the lists of relevant articles, books, theses, conference reports, and other scholarly sources on the topic 'Muslimit.'

Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.

You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.

Journal articles on the topic "Muslimit"

1

Hyökki, Linda. "Teemu Pauha and Johanna Konttori (eds): Suomalaiset muslimit." Temenos - Nordic Journal for Study of Religion 59, no. 1 (June 20, 2023): 137–39. http://dx.doi.org/10.33356/temenos.130470.

Full text
APA, Harvard, Vancouver, ISO, and other styles
2

Muzdalifah and Ismail. "Implementation of The Role Playing Method to Improve Student Learning Outcomes in The Solar System Subject Science." Equator Science Journal 1, no. 2 (October 30, 2023): 50–56. http://dx.doi.org/10.61142/esj.v1i2.6.

Full text
Abstract:
The research began with observations in May 2023, the purpose of this study was to describe how the role playing method improves student learning outcomes on the solar system at MI Mu'awanah Muslimin Muslimat. This study uses a class action research method in four stages. Each stage has four activities, namely as follows: preparing, implementing, observing, and contemplating. With observation sheet instruments, documentation, and a ten-question essay test, the research data consisted of an analysis of quantitative descriptions of the application of the role of playing learning methods. MI Mu'awanah Muslimin Muslimat class VI students are the subject of this study. After the data was collected, qualitative and quantitative data analysis was carried out. The results showed that MI Mu'awanah Muslimin Muslimat students in Samirejo village had utilized the planning, action, observation, and reflection stages of the role-playing learning approach starting from Cycles 1 and 2. The application of the role-playing method to solar science subjects at MI Mu 'awanah Muslimin Muslimat has the potential to improve student learning outcomes, with the percentage of learning outcomes as evidenced by the class average starting at 69% in the first cycle, and increasing to 88% in the second cycle. The role playing learning method can also be used with different materials, as evidenced by the findings of published researchers and the results are quite satisfactory. Implementation in the field of Limnology education.
APA, Harvard, Vancouver, ISO, and other styles
3

Abu Bakar, Sahlawati, Nazneen Ismail, Khairunnisa Ismail, and Norul Huda Bakar. "Peranan Dan Cabaran Muslimat Dalam Pengimarahan Masjid." e-Jurnal Penyelidikan dan Inovasi 10, no. 2 (September 29, 2023): 50–64. http://dx.doi.org/10.53840/ejpi.v10i2.131.

Full text
Abstract:
Masjid ialah sebuah institusi yang berperanan penting dalam melaksanakan aktiviti-aktiviti pengimarahan kepada masyarakat Islam. Semua aktiviti anjuran masjid didokong oleh ahli jawatankuasa yang dilantik sama ada dalam kalangan muslimin ataupun muslimat. Justeru, golongan muslimat turut berperanan dalam aktiviti-aktiviti pengimarahan masjid. Namun demikian, golongan muslimat ini mempunyai cabaran dalam penglibatan aktiviti-aktiviti anjuran masjid walaupun aktiviti-aktiviti tersebut turut melibatkan golongan ini. Kajian ini bertujan untuk membincangkan peranan muslimat dalam pengimarahan masjid dan mengenalpasti cabaran-cabaran mereka dalam penglibatan aktiviti-aktiviti di masjid. Kajian ini menggunakan rekabentuk kualitatif dan sumber dokumen sebagai kaedah pengumpulan data. Data dianalisis menggunakan kaedah analisis kandungan. Hasil kajian mendapati golongan muslimat berperanan dalam aktiviti berkaitan ibadah, pendidikan, dakwah, sosial dan ekonomi. Cabaran yang dihadapai mereka adalah dari aspek kecapaian ruang masjid bagi wanita, fasiliti, kelas-kelas khas untuk wanita dan dana. Kajian ini memberikan implikasi terhadap keterlibatan golongan muslimat dalam pengimarahan masjid dan pembangunan sosio agama.
APA, Harvard, Vancouver, ISO, and other styles
4

Johansen Karman, Karen-Lise. "Fatwaer og forandringer: Islamisk lovpraksis i Vesten." Tidsskrift for Islamforskning 4, no. 1 (May 24, 2010): 5. http://dx.doi.org/10.7146/tifo.v4i1.24584.

Full text
Abstract:
Må muslimer i Vesten spise ikke-halal slagtet kød? Må en muslimsk kvinde gifte sig med en ikke-muslimsk mand? Må muslimer i Europa stemme ved politiske valg? Sådan lyder nogle af de spørgsmål, som det europæiske fatwaråd The European Council for Fatwa and Research (ECFR) gennem tiden har modtaget fra muslimer bosat i Vesten og besvaret i form af religiøse anvisninger (fatwaer). Denne artikel ser nærmere på ECFR og dets fatwaer og viser, hvordan The European Council for Fatwa and Research opfordrer til integration samtidig med, at det viser vejen for en øget institutionalisering af islam gennem blandt andet etablering af islamiske voldgiftsdomstole i Europa.
APA, Harvard, Vancouver, ISO, and other styles
5

Canger, Tekla. "Fortællinger om positionering og muslimsk identitet." Tidsskrift for Islamforskning 4, no. 2 (September 24, 2010): 30. http://dx.doi.org/10.7146/tifo.v4i2.24594.

Full text
Abstract:
I følgende artikel analyserer jeg, hvordan muslimsk identitet konstrueres i et samspil mellem unge muslimer og andres italesættelser af dem. Muslimsk identitet præsenteres her som en social konstruktion, der skabes over tid og i forskellige kontekster, og som konstrueres af såvel den enkelte som af den enkeltes omgivelser. Artiklen trækker på datamateriale bestående af livshistoriske interviews med unge kvinder med muslimsk baggrund. Argumentet er, at livshistorie som metode giver mulighed for at skabe blik for den enkeltes italesættelse af identitetskonstruktioner. I artiklen arbejdes der hen imod at vise hvilken betydning islam som identitetsparameter tillægges af såvel de interviewede som af de aktører, der tillægges betydning af og i de interviewedes liv.
APA, Harvard, Vancouver, ISO, and other styles
6

Hasibuan, Kali Junjung Hasibuan. "Tradisi Memberi Imbalan Untuk Menyalatkan Jenazah Dalam Pandangan Hukum Islam Di Desa Mompang Kecamatan Barumun Kabupaten Padang Lawas." CENDEKIA : Jurnal Penelitian dan Pengkajian Ilmiah 1, no. 3 (March 7, 2024): 67–78. http://dx.doi.org/10.62335/bfd8yx19.

Full text
Abstract:
Bila seorang muslim dan muslimah meninggal dunia dalam syari’at islam, kaum muslimin yang lain memiliki kewajiban terhadap empat perkara yaitu: memandikan, mengkafani, mensholatkan dan menguburkan hukumnya fardhu kifayah. Artinya jika dikerjakan oleh sebahagian kaum, muslimin seorang saja, maka lepaslah kewajiban itu untuk seluruh ummat Islam, akan tetapi sebaliknya bila tidak dikerjakan oleh seorangpun maka berdosalah seluruh kaum muslimin yang ada di tempat itu. Masyarakat Desa Mompang merupakan desa yang memegang teguh adat istiadat. Salah satunya adalah adat memberi upah kepada orang yang mensholatkan mayit. Hal ini terbutkti dari angket serta hasil wawancara yang dilakukan penulis. Namun, dari berbagai studi literatur didapatkan bahwa praktek pemberian upah kepada orang yang melakukan shalat jenazah tidak diperbolehkan (makruh takhrim). Sehingga, sebaiknya praktek memberi upah pada shalat jenazah dapat kiranya dihentikan karena termasuk bid’ah dholalah (sesuatu yang tidak ada nash) dan juga bisa merusak eksistensi ibadah yang disyariatkan kepada Allah SWT dan Rasullnya. Oleh karena itu, kita sebagai seorang muslim hendaknya saling tolong menolong, meluruskan niat dan semua kegiatan selalu merujuk pada Al-quran dan Hadis.
APA, Harvard, Vancouver, ISO, and other styles
7

Ihsan, Mas Darul, and Fairuz Mahdiyah Irghani. "PENGARUH SUPERVISI KLINIS TERHADAP PENINGKATAN MUTU BELAJAR SERAYA BERMAIN DI TK MUSLIMAT NU 8 GRESIK." Jurnal Ilmiah Jendela Pendidikan 11, no. 1 (January 1, 2022): 12. http://dx.doi.org/10.55129/jp.v11i1.1579.

Full text
Abstract:
Penelitian ini bertujuan untuk : 1) Mengetahui pelaksanaan supervisi klinis di TK Muslimat NU 8 Gresik. 2) Mengetahui pengaruh pelaksanaan supervisi klinis terhadap peningkatan mutu belajar seraya bermain di TK Muslimat NU 8 Gresik. Penelitian ini berjenis kualitatif dengan metode wawancara, observasi, kuesioner, dan dokumentasi. Subjek penelitian ini adalah kepala sekolah sebagai supervisor, 10 guru sebagai Supervised yang terdiri dari 5 guru kelompok A dan 5 guru kelompok B. Pengecekan keabsahan data pada penelitian ini menggunakan triangulasi teori dan menggunakan analisis data jenis Milles dan Huberman, Serta menggunakan teori Sagala dan Mulyasa. Dari hasil penelitian ini, dapat disimpulkan 1) Pelaksanaan supervisi klinis di TK Muslimat NU 8 Gresik ada 4 tahapan : a) Pra siklus. Guru terlebih dahulu membutuhkan bantuan dari supervisor guna menyelesaikan masalah pembelajaran. b) Siklus pertama. Supervisor dan guru membuat instrumen, jadwal yang diperlukan. c) Siklus kedua. Supervisor melakukan observasi proses belajar mengajar secara tatap muka. d) Siklus ketiga. Guru dan supervisor menyampaikan pendapat tentang pembelajaran yang telah dilaksanakan. Supervisor tidak hanya memberi bimbingan tentang perbaikan pembelajaran saja. Tapi juga memberi motivasi dan semangat kepada guru. 2) Mutu belajar seraya bermain di TK Muslimat NU 8 meningkat dengan adanya supervisi klinis. Dibuktikan dengan adanya peningkatan nilai presentase supervisi klinis dari semester I ke semester II. Sehingga supervisi klinis sangat berpengaruh positif dan dibutuhkan guru untuk peningkatan mutu belajar seraya bermain di TK Musliamat NU 8.
APA, Harvard, Vancouver, ISO, and other styles
8

Larsen, Malik Christian Reimer. "Danmarks nye muslimske intellektuelle – en ny islamisk autoritet?" Religion i Danmark 9, no. 1 (June 2, 2017): 52–60. http://dx.doi.org/10.7146/rid.v9i1.26379.

Full text
Abstract:
Intellektuelle har altid spillet en central rolle i den islamiske historie og også i dag finder man muslimske intellektuelle i forskellige sammenhænge. I en dansk kontekst har sådanne optrådt iden offentlige debat fra så forskellige udgangspunkter som for eksempel talsmanden for Hizbut-Tahrir, Junes Kock, imamerne fra Dansk Islamisk Center, Waseem Hussain, Naveed Baig og Fatih Alev, eller samfundsdebattører med muslimsk baggrund som Tarek Ziad Hussein eller Ahmed Akkari. I det speciale, som ligger til grund for denne artikel, undersøgte jeg en række danske muslimer, som jeg har valgt at kalde for de nye muslimske intellektuelle i Danmark. De udgør ikke en organiseret gruppe, men kender udmærket hinanden. Det, som gør dem interessante, er, at de som nogle af de første dansk opvoksede muslimer har erhvervet sig formelle islamiske uddannelser fra muslimske majoritetslande ved siden af deres uddannelser til ingeniører, læger og jurister. På baggrund af begge dele mener de, som muslimske autoriteter, at have et bedre udgangspunkt for at balancere et muslimsk liv i en dansk sammenhæng end for eksempel de traditionelle imamer.
APA, Harvard, Vancouver, ISO, and other styles
9

Fadillah, Rahmat. "HADIS-HADIS TENTANG JASA (FEE-BASED SERVED): WAKALAH, KAFALAH, HAWALAH." Indonesian Interdisciplinary Journal of Sharia Economics (IIJSE) 2, no. 2 (January 31, 2020): 125–46. http://dx.doi.org/10.31538/iijse.v2i2.511.

Full text
Abstract:
Pesatnya perkembangan ekonomi syariah di Indonesia dirasa mulai mengalir disaat para muslimin-muslimat aktif terlibat dalam segala aspek perekonomian syariah. Berbagai aplikasi pelayanan berupa produk keuangan pun telah disediakan oleh masing-masing lembaga Keuangan Syariah baik yang Bank maupun yang non Bank (Baitul Mal Wattamwil, Koperasi Syariah, Takaful, Pegadaian Syariah, Reksadana Syariah, Pasar Modal Syariah, Obligasi Syariah/Sukuk, Lembaga ZISWAF). Wakalah, Kafalah, maupun Hawalah tiga materi ini merupakan praktik transaksi Syari’ah yang kita gunakan baik dalam perbankan maupun pada kehidupan sehari-hari, adapun dasar hukum yang melandasi tiga akad tersebut salah satunya dari hadits-hadits. Sehingga umat muslim patut untuk mengamalkan dan ikut turut andil dalam mengembangkan ekonomi yang berlandaskan asas syariah.
APA, Harvard, Vancouver, ISO, and other styles
10

Galal, Lise Paulsen, Monique Hocke, and Iram Khawaja. "Introduktion: Muslim og minoritet." Tidsskrift for Islamforskning 4, no. 2 (September 24, 2010): 3. http://dx.doi.org/10.7146/tifo.v4i2.24592.

Full text
Abstract:
Forholdet mellem det ’at være muslim’ og det ’at være en minoritet’ har blandt muslimer været et emne til debat, siden profeten Muhammed udvandrede eller flygtede fra Mekka til Medina for dér at leve i eksil i 8 år. I dag kan man blandt andet på arabiske islamiske satellit-kanaler følge med i, hvordan denne debat er blevet en del af muslimers hverdagspraksis i Europa, hvor de forsøger at finde svar på, hvordan de skal leve som muslimer i samfund, hvor islam ikke er majoritetsreligionen.At muslimer i Europa er en minoritet, er en commonsense betragtning, der florerer i den offentlige debat, i hverdagssproget, såvel som i forskningen på feltet. Ganske ofte tages denne betragtning af muslimers status for givet, uden at det udforskes nærmere, hvilke præmisser der ligger bag denne kategorisering, og hvad konsekvenserne er. For at komme nærmere en forståelse af sammenhængen mellem ’det at være muslim’ og at være ’en minoritet’, er det nødvendigt at udfordre denne commonsense forståelse af muslimer som værende en minoritet. Hvad menes der med, at de er en minoritet? Muslim er betegnelsen for en religiøs identitet, men hvad får det af betydning for det religiøse tilhørsforhold, den enkeltes hverdagslige tilværelse og selvforståelse, at muslimer betegnes som værende en minoritet? Er det overhovedet religionen, der er afgørende for deres minoritetsidentitet, og hvordan spiller den religiøse og den minoriserede kategorisering sammen? Set i forhold til majoritetens rolle må man blandt andet spørge, hvordan kategoriseringen af muslimer som værende en minoritet får betydning for lovgivning og institutionelle praksisser. Der er således rigtig mange aspekter af dette tema, som kunne være relevante at belyse.Dette temanummer belyser nogle udvalgte aspekter af dette omfattende emne om den religiøse og minoriserede identitet. Disse aspekter afspejler til dels den forskning, der aktuelt dominerer i det danske forskningsfelt, og er til dels influeret af politiske interesser for integration, antiradikalisering, muslimsk identitet etc. Ambitionen er en tværfaglig vinkling på konstruktioner af muslimske minoritetsidentiteter med en særlig opmærksomhed på samspillet mellem den religiøst definerede og den status- eller magt-definerede identitet, som minoritetsbegrebet refererer til. Temanummeret tager således udgangspunkt i en definition af minoriteter som en analytisk kategori, hvor minoriteten er defineret ved en asymmetrisk magtrelation til majoriteten. Det er dermed ikke det numeriske mindretal, der i sig selv gør muslimer til en minoritet, men tilskrivningen af betydning til gruppen af muslimer og dens størrelse i relationen til en majoritet. Denne – magtrelationelle – betydningstilskrivning tildeler minoriteten en anderledes, afvigende eller negativ identitet, der fratager minoriteten samfundsmæssig status og definitionsmagt. Hvilke forskelle i form af afvigelser fra normen, der konkret tillægges betydning, kan samtidig variere over tid og sted og være udgangspunkt for forhandlinger og kampe, som det tydeligt vil fremgå af dette temanummers artikler. Alle artikler i dette temanummer synes – eksplicit eller implicit – at tage udgangspunkt i denne definition af minoriteten. Daniel Henchen viser, hvordan danske missionærer i Syrien i begyndelsen af det 20. århundrede ikke blot definerer muslimer som objekter for mission, men definerer beduiner som særligt missionsmodtagelige. Definitionen af minoriteten blandt minoriteten – nemlig beduinen – bliver dermed en definition med et praktisk formål: mission, og dét er udgangspunktet for, hvordan beduinen og de andre muslimer betydningstillægges i relation til islam såvel som kristendom. Pointen, om at definitionen af minoriteten har et praktisk formål, er gennemgående for flere af artiklerne. Lasse Lindekilde spørger således til sammenhængen mellem særlige integrations- og antiradikaliseringsindsatser og radikalisering blandt muslimer. Integrationsindsatsen er formuleret på baggrund af udgrænsningen af en særlig gruppe, en minoritet i samfundet, der tilskrives et særligt behov for hjælp til at blive integreret. Spørgsmålet, som Lindekilde også rejser, er, om det er selve indsatsen, minoriteten reagerer på, eller kategoriseringen, idet denne netop af mange opleves og opfattes som en eksklusion snarere end et oprigtigt forsøg på inklusion. Minoritetsdefinitionen er altså ikke ligegyldig eller blot et spørgsmål om akademisk spilfægteri, men har direkte konsekvenser for social praksis, og er derfor også væsentlig at udforske som netop social praksis.I forlængelse af udpegningen af den ’praktiske’ minoritet, som eksempelvis enten skal omvendes eller integreres, rejser der sig et andet spørgsmål knyttet til temaet for dette nummer. Hvordan er islam – eller dét at være muslim – blevet det aspekt, der betydningstilskrives som anderledes, afvigende eller negativt, og hvordan finder det sted og opleves af de involverede parter? I denne forbindelse er det centralt at være opmærksom på, hvordan den muslimske identitet som forklaringsmodel konvergerer med andre faktorer, så som etnicitet, migrantstatus, køn, klasse etc. De fleste er opmærksomme på, at den dominerende ’praktiske’ minoritet de seneste 10-15 år i den danske politiske debat i stigende grad synes at være blevet muslimer, hvor det tidligere var flygtninge og længere igen tilbage, migrantarbejdere. Der er gode grunde til at hævde, at intersektionen af immigrant (og efterkommere heraf) og muslim derfor ikke kan adskilles. Den muslimske minoritet er stadig betydningsindskrevet i en integrationsdiskurs, der strukturerer rammerne for, hvordan den muslimske identitet tilskrives betydning. At det nu er religionen, snarere end tidligere kulturen eller klassetilhørsforholdet, der bliver tillagt betydning, ikke blot illustrerer, hvordan tilskrivningen af betydning ændres over tid og sted, men er vigtig for forståelsen af minoritetens strategier og handlemuligheder. Hvordan islam og kategorien muslim bliver til og forhandles er noget, som særligt Tekla Canger kommer ind på i sin artikel. På baggrund af livshistoriske interviews af minoriserede kvinder med muslimsk baggrund analyseres positioneringen ’muslim’ som en grundlæggende intersektionel og sammenvævet konstruktion, der på forskellig vis konvergerer med andre sociale kategorier og kontekstuelle positioneringer. Canger kommer blandt andet ind på de unges muligheder for at skabe et ”tredje rum” i deres forhandlinger af en muslimsk andethed.At skabe en ’praktisk’ minoritet indebærer for det tredje, at den tillægges betydning som anderledes, hvilket sker gennem specifikke kategoriseringer og repræsentationer. Det sker i mange forskelligartede kontekster, som herværende artikler hver især eksemplificerer. Gennem sammenligninger af fremstillinger af jøden i begyndelsen af det 20. århundrede med fremstillinger af muslimen i begyndelsen af det 21. århundrede, argumenterer Cora Alexa Døving således for, at selve konstruktionen af ’minoritetsstereotypen’ synes at have fællestræk på tværs af tid og rum. Fremstillingerne, der analyseres, er fra den norske offentlige debat i form af avisartikler, bøger, pamfletter mv. Signe Kjær Jørgensenundersøger muslimers betingelser for selvfremstilling i medierne gennem en analyse af et interview med Asmaa Abdol-Hamid i Politiken. Her argumenterer Kjær Jørgensen for, at minoriteten har stærkt afgrænsede muligheder for selvfremstilling, idet betingelserne herfor udstikkes af majoritetens normativitet og forforståelser. Medierne er således én kontekst for kategorisering og repræsentation. I Lindekildes artikel vises, hvordan det politiske tiltag om brugen af rollemodeller som integrationsfremmende og radikaliseringshæmmende redskab implicit opererer med kategoriseringer. Den institutionaliserede politiske praksis er således en anden kontekst for kategorisering. Den politiske diskurs om muslimer og særligt radikaliserede muslimer er ligeledes central i Iben Helqvists artikel, da embedsmandsværket indretter deres politiske praksis i forbindelse med valg af muslimske samtalepartnere efter politikeres og mediers offentlige kategoriseringer af specifikke muslimer og muslimske organisationer som værende radikale eller ekstreme i deres islamfortolkning. Her konvergerer de mediebårne kategoriseringer med institutionaliseret politisk praksis. Imidlertid viser Helqvists artikel, at minoritetens vilje til tilhørsforhold og krav om anerkendelse som ligeværdige borgere i det danske samfund blandt andet artikuleres gennem netop den demokratiske proces. Således peger Helqvist på muslimske organisationers forhandling af at repræsentere en dansk islam og indgå som samarbejdspartnere i en national politisk kontekst.Som det fremgår af dette bud på minoritetsperspektiver, som dette temanummers artikler kan læses med, handler temaet muslim og minoritet ikke så meget om islam, som det handler om muslimsk identitet i en særlig form for samfundsmæssighed. Adskillige af de boganmeldelser, som også rummes i dette nummer, har samme interessefelt. Det er med interesse for dette felt, at vi opfordrer læserne til at læse dette nummer af Tidsskrift for Islamforskning.
APA, Harvard, Vancouver, ISO, and other styles
More sources

Dissertations / Theses on the topic "Muslimit"

1

Demircioglu, Dilan. "Muslim i ett icke-muslimskt samhälle : En kvalitativ studie med fokus på fem muslimer som flyttat till Sverige från Turkiet." Thesis, Södertörn University College, School of Gender, Culture and History, 2010. http://urn.kb.se/resolve?urn=urn:nbn:se:sh:diva-3599.

Full text
Abstract:

The purpose of this study is to examine whether religious behavior or religious identity changes when a person with Muslim background moves to a Christian country and also very secular such as Sweden. 

I have interviewed five people with Muslim background that have moved from Turkey to Sweden. In this study I have applied Anthony Giddens and Thomas Ziehe's theories about building up an identity but also Nader Ahmadis theory of migration and identity.

The results of this study show that there is a change in the practice of religion but also that this differs between these five people who came from the same country. Nevertheless, a change in the practice of religion can on one hand be as a result of modernity and on the other hand, exclusion of family. It also proves that it is not possible to draw general conclusions on this issue instead it should be looked at from an individual perspective.

APA, Harvard, Vancouver, ISO, and other styles
2

Hessami, Arzoo. "Att vara muslim i Sverige : Enkvalitativ forskningsstudie om muslimska individers upplevelser, bemötande ochintegration i det svenska samhället." Thesis, Mälardalens högskola, Akademin för hälsa, vård och välfärd, 2013. http://urn.kb.se/resolve?urn=urn:nbn:se:mdh:diva-18876.

Full text
Abstract:
Studiens syfte är att öka förståelse för muslimska minoritetsgruppers bakgrund, identitet, värdering och upplevelser.                                                                                                                                 För att få svar på studiens syfte har jag intervjuat 5 muslimska respondenter.  Jag har använt mig av den hermeneutiska metoden och jag har använt mig av min förförståelse och intryck för att kunna tolka och förstå respondenternas upplevelser. Fem vetenskapliga artiklar har används i denna studie som behandlar olika fenomen omkring islam och muslimer i Kanada, Sverige, Tyskland och Norge. Artiklarna handlar om hur den muslimska slöjan bemöts, vad som ligger bakom negativa attityder mot muslimer, integration och segregation och diskriminering av muslimer. Två teoretiker som jag ansåg vara lämpliga för mitt arbete var Taylor och Abbasian, som framför vikten av erkännande och integration i samspel med varandra i samhället. Resultatet  i denna studie visar att respondenterna vill behålla sina muslimska värderingar och den egna identiteten. Värderingarna och identiteten ska respekteras och accepteras av de övriga i samhället. Respondenterna anser inte att media har gett en rättvis bild av muslimer, och de har gett en felaktig bild av muslimer bland västerlänningar.
The purpose of the study is to increase the understanding of the Muslim minorities’ background, identity, values and experiences. To get answers for the purpose of the study, I interviewed five Muslim respondents. I have used the hermeneutic method and I have used some of my preunderstamdings and impressions in order to interpret and understand the respondents’ experiences. Five scientific articles have been used in this study, which deals with various phenomena about Islam and Muslims in Canada, Sweden, Germany and Norway. Articles about how the Muslim veil is met, what lies behind negative attitudes towards Muslims, integration and segregation and discrimination against Muslims. Two theorists who I considered to be suitable for my study were Taylor and Abbasian, who talks about the importance of recognition and integration in interaction with each other in society. The result of the study is that respondents want to retain their Muslim values and their identity. The values and identity must be respected and accepted by the rest of the society. The respondents do not believe that media has recognized a fare image of Muslims, and it has given the wrong image of Muslims among the western world.
APA, Harvard, Vancouver, ISO, and other styles
3

Elmali, Ayse. "Muslim - non-Muslim marriages in the UK : perspectives from Muslim women experiencing marriage to non-Muslims." Thesis, University of Birmingham, 2019. http://etheses.bham.ac.uk//id/eprint/8892/.

Full text
Abstract:
Despite the increased number of interreligiously married Muslim women, especially in Western countries, the phenomenon remains overlooked. This research aims to highlight interreligiously married Muslim women's untold stories and to examine their experiences of being part of an interfaith marriage. The research illustrates that Muslim women's interfaith marriages are seen as prohibited and unconventional by many Muslim scholars and communities, and they view this prohibition as a subject that is closed for discussion due to the traditional scholarly consensus supporting it. However, some contemporary Muslim scholars have started to discuss Muslim women's interfaith marriages and argue that the rule and consensus regarding these unions should be re-evaluated considering the ways in which society and gender roles in today's marriages are changing. Using qualitative interviews with intermarried Muslim women, this study examines the impact of the families on Muslim women's decision to marry a non-Muslim, how they deal with the religious differences in the family and the impact the interfaith union has upon their religiosity. The research reveals that 'love' is the main reason behind the Muslim women's decision of interfaith marriage. The findings also indicate that while interfaith marriage does not directly impact Muslim women's religiosity, community pressure and negative perceptions of their marriages have curtailed Muslim women and their children's relationship with the Muslim community.
APA, Harvard, Vancouver, ISO, and other styles
4

Bhutta, Akhtar-Saeed. "Muslim education and education of Muslims : a Scottish perspective." Thesis, University of Strathclyde, 2002. http://oleg.lib.strath.ac.uk:80/R/?func=dbin-jump-full&object_id=21634.

Full text
Abstract:
This study focuses on the Muslim community in Glasgow, the largest in Scotland. The establishment of the first successful independent Muslim school in Scotland is used as a backdrop to ascertain the Muslim perspective on educational issues. Issues related to Muslim or Islamic education including race, ethnicity, Islamophobia and identity of Muslim children are explored. Mosque-schools and related institutions that supplement the education of Muslim children are discussed and contextualised to appreciate fully the experiences of Muslim children in Scotland. Historical developments pertaining to the establishment of the Muslim school have been explored. Parents who send their children to the Muslim independent school have been interviewed to establish the reasons for their choice as have the parents who have decided not to support the Muslim school by sending their children to it. A survey of a larger sample of the Muslim community was carried out to gauge their opinions about educational issues and determine their priorities. The results should be of interest to those who work in the fields of multicultural education, ethnic minority issues and social inclusion.
APA, Harvard, Vancouver, ISO, and other styles
5

Bergström, David. "Muslim och svensk! : En studie av identitetsprocesser hos svenska muslimer." Thesis, Södertörns högskola, Institutionen för historia och samtidsstudier, 2015. http://urn.kb.se/resolve?urn=urn:nbn:se:sh:diva-29564.

Full text
Abstract:
Mitt syfte är att undersöka ”vita” svenska muslimers självbild i relation till omvärldens bild av dem i Sverige. Centrala frågor är: Hur identifierar sig de intervjuade? Hur beskriver de omvärldens bild av dem som muslimer? Hur hanterar de den beskrivna omvärldsbilden? Jag har intervjuat fyra män, varav tre är uppväxta i Sverige och en är växelvis uppväxt i Japan och Sverige med svenska föräldrar. Jag använder mig av ett postkolonialt teoretiskt perspektiv och använder mig av verktyg från detta fält. Jag har kommit fram till att informanternas identitetspositioner varierar situationellt och att de intervjuade förhåller sig till diskurser både hos den icke-muslimska omgivningen, diskurser hos andra muslimer och gentemot mig som intervjuare. Jag har sett att klädsel är en viktig markör för muslimsk identitet. Ett annat resultat av min studie som jag har sett är att de intervjuade använder sig av olika strategier för att bemöta stereotypa föreställningar från omvärlden. Det framkommer kritik mot media för att de inte utför sitt arbete vid skildringen av islam och muslimer och även kritik mot andra delar av samhället.

HT 2015

APA, Harvard, Vancouver, ISO, and other styles
6

Abdullah, Mohamad Ridhuan. "Islamophobia & Muslims‘ religious experiences in the Midwest: proposing critical Muslim theory, a Muslim autoethnography." Diss., Kansas State University, 2013. http://hdl.handle.net/2097/16904.

Full text
Abstract:
Doctor of Philosophy
Department of Curriculum and Instruction
Kay Ann Taylor
This study explored Islamophobia and Muslims’ religious experiences in the Midwest. Its purpose was to propose a new theory named Critical Muslim Theory. The research methodology was autoethnography (me, the researcher) in concert with discovering in-depth experiences and narratives of nine Muslim participants (five Muslim females and four Muslim males) in dealing with Islamophobia. Religion became the centrality of Critical Muslim Theory in replacing race (as in Critical Race Theory) while centralizing other oppressions Muslims experience through intersections with religion and law, religion and gender, and religion and race. Critical Muslim Theory represents six basic tenets, namely: (a) Islamophobia is endemic and pervasive, (b) Critical Muslim Theory is critical towards how the dominant society views Islam and Muslims, (c) Islamophobia is a social construction, (d) Legal basis, (e) Intersectionality, and (f) Storytelling and counterstories reveal the oppression and pain of Muslims. An historical context was established for Muslims in the United States of America, although more research needs to be contributed to this area. Instances of interest convergence also were present, however, more research in this area is needed. One recommendation from this research suggests combating ignorance through education and establishing a pure relationship between Muslims and non-Muslims through dialogue for understanding. This study further proposes Muslim Double Consciousness as an area for future research. This topic was of interest due to proposing the theory, its further research and development, and the potential for Critical Muslim Theory to stand on its own as a methodology.
APA, Harvard, Vancouver, ISO, and other styles
7

Michaelsson, Hanna. "En självklar del av Sverige : En studie om hur ungdomar med anknytning till Sveriges Unga Muslimer hanterar sin muslimska identitet i det svenska samhället." Thesis, Linnéuniversitetet, Institutionen för kulturvetenskaper (KV), 2016. http://urn.kb.se/resolve?urn=urn:nbn:se:lnu:diva-49926.

Full text
Abstract:
This essay examines how young Muslims, with connection to the coalition Sveriges Unga Muslimer, handle their Muslim identity. The essay examines strategies the young Muslims use in the meeting with the Swedish society and how they construct a functioning and secure identity. Six Muslim youths, who were members of two local associations connected to SUM, were interviewed. The results of this essay showed that democratic rights and liberties, a Muslim community and a self-constructed identity, freed from the stereotype media picture, are important in the development of a functioning and secure Swedish Muslim identity. The young Muslims in the study did not handle their identity in a conservative way, by way of isolation. Neither did they use a secular strategy, where they completely adapt to Swedish society. Instead these young Muslims have succeeded in finding a path between isolation and assimilation, a path where they consider themselves faithful to Islam and at the same time interact in a functioning way with their Swedish surroundings and actively participate in the society as self-assured Swedish citizens. Thus the young Muslims used a third type of strategy in their meeting with a western society. They also seemed to have constructed a sort of new European interpretation of Islam, a so-called euro-Islam.
APA, Harvard, Vancouver, ISO, and other styles
8

Samwini, Nathan Iddrisu. "The Muslim resurgence in Ghana since 1950 and its effects upon Muslims and Muslim-Christian relations." Thesis, University of Birmingham, 2003. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.398902.

Full text
APA, Harvard, Vancouver, ISO, and other styles
9

Khan, Abdul Rashid. "The all India Muslim educational conference : its contribution to the cultural development of Indian Muslims 1886 - 1947 /." Oxford [u.a.] : Oxford Univ. Press, 2001. http://www.loc.gov/catdir/enhancements/fy0611/2001289263-d.html.

Full text
APA, Harvard, Vancouver, ISO, and other styles
10

Röder, Maria. "Haremsdame, Opfer oder Extremistin? : muslimische Frauen im Nachrichtenmagazin "Der Spiegel" /." Berlin : Frank & Timme, 2007. http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&doc_number=016230795&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA.

Full text
APA, Harvard, Vancouver, ISO, and other styles
More sources

Books on the topic "Muslimit"

1

Sakaranaho, Tuula, and Heikki Pesonen. Muslimit Suomessa. Helsinki: Yliopistopaino, 1999.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
2

Tuomas, Martikainen, Sakaranaho Tuula, and Juntunen Marko, eds. Islam Suomessa: Muslimit arjessa, mediassa ja yhteiskunnassa. Helsinki: Suomalaisen Kirjallisuuden Seura, 2008.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
3

Sakaranaho, Tuula, and Tuomas Martikainen. Mitä muslimit tarkoittavat?: Keskustelua islamilaisista virtauksista Suomessa ja Euroopassa. Turku: Savukeidas, 2011.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
4

Hassan, Gubara Said. Radical Islam: History, catalysts, social bases and the ideological quest for an international Islamic alternative ; cases from Egypt and the Sudan. Helsinki: University of Helsinki, Department of Political Science, 2003.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
5

Hadžišehović, Munevera. Muslimanka u titovoj Jugoslaviji. Tuzla: Bosanka riječ, 2006.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
6

Zulehner, Paul M. Muslimas und Muslime in Österreich im Migrationsstress. Wiesbaden: Springer Fachmedien Wiesbaden, 2016. http://dx.doi.org/10.1007/978-3-658-11829-7.

Full text
APA, Harvard, Vancouver, ISO, and other styles
7

Mallouhi, Christine A. Mode, Mütter und Muslime: Mit Muslimen leben. Giessen: Brunnen Verlag, 1999.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
8

Leena, Taavitsainen-Petäjä, ed. Islamin musta kirja: 1914-2006 : sorto, fundamentalismi, terrori. Helsinki: W. Söderström, 2009.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
9

(Riyadh), Darussalam Research Division, ed. Lessons for new Muslims =: Durūs lil-muslimīn al-jadīd. 2nd ed. Riyadh: Darussalam, 2006.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
10

ʻAṭṭār, Aḥmad ʻAbd al-Ghafūr. Innanā ʻArab wa-Muslimūn: Lā-- lasnā ʻArab wa-lā Muslimīn. Makkah: A.ʻA. al-Gh. ʻAṭṭār, 1990.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
More sources

Book chapters on the topic "Muslimit"

1

Al-Kuwari, Shaikha H. "History and Culture of Muslims in America." In Arab Americans in the United States, 25–42. Singapore: Springer Nature Singapore, 2024. http://dx.doi.org/10.1007/978-981-99-7417-7_3.

Full text
Abstract:
AbstractThis chapter offers a comprehensive review of the history of Muslims in America. The chapter will be divided into three sections. The first section reviews the history of Muslims in America, including African American Muslims, Arab American Muslims, and South Asian American Muslims, and their immigration history, as well as Islamic movements and the groups’ relationships. The second section of the chapter will discuss the significance of mosques in the lives of American Muslim immigrants. This section will include ethnographic observations related to the experience of visiting mosques and the dynamic political and religious roles of mosques in Dearborn, MI. The third section of the chapter addresses the culture and identity of American Muslim immigrants as they relate to family and marriage, gender roles, and identity formation.
APA, Harvard, Vancouver, ISO, and other styles
2

Ziaka, Angeliki. "Muslims and Muslim Education in Greece." In Islamische Erziehung in Europa, 141–78. Wien: Böhlau Verlag, 2009. http://dx.doi.org/10.7767/9783205119258-009.

Full text
APA, Harvard, Vancouver, ISO, and other styles
3

Saritoprak, Seyma N., and Hisham Abu-Raiya. "Living the Good Life: An Islamic Perspective on Positive Psychology." In Handbook of Positive Psychology, Religion, and Spirituality, 179–93. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-031-10274-5_12.

Full text
Abstract:
AbstractThis chapter aims to explore Muslims’ religion/spirituality and discuss the factors that are important to consider in scientific research and clinical practice at the intersections of positive psychology, religion, and spirituality. The discussion is based on the theological teachings of the Islamic religion, theoretical speculations regarding the links between Islam and positive psychology, and the relevant findings of empirical studies conducted with Muslim samples. The chapter is composed of five sections. The first is an overview of the geographic distribution, demographic composition, and intrafaith diversity of Muslims around the world. The second section reviews key Muslim religious/spiritual beliefs, teachings, practices, and texts. The third section discusses common Muslim understandings of virtues, health, and well-being. The fourth section reviews potential implications for science and practice at the intersections of positive psychology, religion, and spirituality. The final section offers recommendations for guiding research and practice when working with Muslims at these intersections.
APA, Harvard, Vancouver, ISO, and other styles
4

"71 Muslima, Muslimin Wie heißt es: »Muslima« oder »Muslimin«?" In Warum ist der Buddha so dick?, 81. Göttingen: Vandenhoeck & Ruprecht, 2024. http://dx.doi.org/10.13109/9783666600302.81.

Full text
APA, Harvard, Vancouver, ISO, and other styles
5

"71 Muslima, Muslimin. Wie heißt es: »Muslima« oder »Muslimin«?" In Warum ist der Buddha so dick?, 81. 2nd ed. Göttingen: Vandenhoeck & Ruprecht, 2024. http://dx.doi.org/10.13109/9783666600364.81.

Full text
APA, Harvard, Vancouver, ISO, and other styles
6

Cornell, Vincent J. "A Muslim to Muslims." In Dissent from the Homeland, 83–94. Duke University Press, 2003. http://dx.doi.org/10.1215/9780822385059-009.

Full text
APA, Harvard, Vancouver, ISO, and other styles
7

CORNELL, VINCENT J. "A Muslim to Muslims:." In Dissent from the Homeland, 83–94. Duke University Press, 2003. http://dx.doi.org/10.2307/j.ctv1220pfj.12.

Full text
APA, Harvard, Vancouver, ISO, and other styles
8

Poston, Larry. "Hasan al-Bannā‘ and Abul A‘lā Mawdūdī Pioneers of Modern Islamic Pietism." In Islamic Da‘wah in the West, 64–80. Oxford University PressNew York, NY, 1992. http://dx.doi.org/10.1093/oso/9780195072273.003.0005.

Full text
Abstract:
Abstract The offensive-activist Muslims resident in North America have not developed their missiological orientation in a vacuum. The majority of them adopted an internal-personal methodology traceable to two movements in the Muslim world which, despite the fact that they originated and evolved in different countries, display notable similarities in matters of ideology and praxis. The first of these movements was institutionalized in the organization known as al-Ikhwan al-Muslimun (the Muslim Brothers) and was founded by the Egyptian Hasan al-Banna’ (1906-1949). The second movement took form in the Jama’at-i IslamI, the brainchild of Abul A’la MawdudI (1903-1979), who resided during the first half of his life in India and during the second half in Pakistan.
APA, Harvard, Vancouver, ISO, and other styles
9

Sultan, Shoaib. "Islam, muslimer og humor." In Ingen spøk, 163–78. Cappelen Damm Akademisk/NOASP, 2019. http://dx.doi.org/10.23865/noasp.69.ch8.

Full text
Abstract:
Humour has always been prevalent in Muslim communities. This chapter examines various aspects of Islam, Muslims and humour with an emphasis on humour in popular culture today. The focus is on humour performed by comedians with a Muslim background rather than humour about Muslims from non- Muslims. First, a historical context from the Muslim world is presented, including the many humorous stories about the figure Mulla Nasruddin who lived 700 years ago in what is now Turkey. The main part of the chapter, however, concerns Muslim humour in a modern context, including both humour in the Muslim world today and Muslim humour in the West. Muslim stand-up comedians, represented by the American comedian group Allah Made Me Funny, and humour about and with Muslims in sitcoms, such as the Canadian series Little Mosque on the Prairie, are examined.
APA, Harvard, Vancouver, ISO, and other styles
10

Khatun, Nadira. "The Muslim Modern Genre." In Postcolonial Bollywood and Muslim Identity, 202–40. Oxford University PressOxford, 2024. http://dx.doi.org/10.1093/oso/9780198891017.003.0006.

Full text
Abstract:
Abstract The previous three genres (Muslim Historical, Muslim Social, and Muslim Political) identified films that dealt with the liminality of the Muslim Other in the national space by stereotyping Muslims or striving to integrate the Muslim Other into the normative Hindu self. After 2005, mainstream films shifted away from traditional depictions of Muslims as ‘enemy’ or ‘aliens’ to one in which Muslims were gradually portrayed as ‘pleasant’, ‘sensible’, and ‘secular’ human beings. The Muslim Modern genre moves away from the clichéd portrayal of Muslims in older popular films and moves towards one in which Muslims are presented as ‘good’ and ‘ordinary’ human beings who face everyday issues and challenges. This chapter looks at adopting modernity as a philosophy that implies ‘a break with tradition’ rather than a particular historical period. The chapter argues that there is a discontinuity of Muslim representational patterns in the contemporary era because the key Muslim characters are shown without the Islamicate ethos imprinted on them. Muslims are now frequently depicted as ordinary people with mundane dreams or dealing with daily issues. They do not carry any extra baggage of their religious identity but they are very often compelled to show their loyalty to the government or their innocence with regards to crimes against the state.
APA, Harvard, Vancouver, ISO, and other styles

Conference papers on the topic "Muslimit"

1

Osman, Muhammad Nawab. "GÜLEN’S CONTRIBUTION TO A MODERATE ISLAM IN SOUTHEAST ASIA." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/diek4743.

Full text
Abstract:
This paper aims to demonstrate the relevance of the Gülen movement as a counter to extremist ideology and an encouragement to inter-religious dialogue in the Southeast Asia region. The movement presents a Middle Way Islam, which can accommodate local cultural differences and make a hospitable space for positive relations between Muslims and non-Muslims. Following an account of Fethullah Gülen’s views on extremism and inter-religious dialogue, the paper turns to case studies of Gülen-inspired organisations in Singapore and Indonesia to show how they have applied his ideas to enable inter-religious dialogue and offer an effective alternative to legalistic teaching of Islam. The case studies allow for comparison of the move- ment’s approach to a Muslim-majority and Muslim-minority context. The paper concludes by charting the trajectory of the movement’s role and contribution to the development of a Middle Way Islam in Southeast Asia. The paper is based on a combination of fieldwork with a qualitative approach and documen- tary research. The fieldwork comprises data gathered through participatory observation in Singapore and interviews with key members of the two organisations and their local partners. The documentary research comprises data from the movement’s publications – books, maga- zines (Asya Pasifik), newspaper articles, brochures and online materials. The emergence of Islam as a political force is a recent development in Southeast Asia. Earlier, the impact of the resurgence of Islam had been felt both in the social and cultural realms, through the mushrooming of Muslim organizations attempting to promote a ‘purer’ form of Islam in the region. In more recent times, however, the expression of religiosity has been brought about by way of participation in political parties and groups. More shockingly, some of these groups, such as the terror network known as Jemaati Islamiyah, have sought to use violence to achieve their aims. This has had severe ramifications for both intra-Muslim rela- tions and Muslim-non-Muslim relations in the region. In this chaotic socio-political climate, a group has emerged in the region advocating peace, tolerance and understanding between people of different races and religions. This group is known as the Gülen movement, or is commonly referred to as the hizmet, in Turkey. This paper will demonstrate how the Gülen movement has addressed the issues facing them and remained relevant by developing a counter-trend through proactive measures to oppose extremist ideology and enhance inter-religious discussion in the Southeast Asian region. Its key thrust is to show that the Gülen movement can reverse the current distorted state of Islam back to its original form. The teachings of Islam which is the teachings of the Middle Way can accommodate the cultural differences in Southeast Asia and enhance inter-religious ties between Muslims and non-Muslims in the region. The paper will first examine Fethullah Gülen’s views on extremism and inter-religious dialogue. The paper will then proceed to examine case studies of organizations inspired by Gülen in Singapore and Indonesia and how these organizations utilized his ideas to enhance inter-religious dialogue and provide an alternative to the legalistic discourse on Islam. This section will also attempt to compare and contrast the approach of the organization in a Muslim-majority country (Indonesia) and in a Muslim minority country (Singapore). The paper will conclude by charting a trajectory of the movement’s role its potential contributions to the development of moderate Islam in Southeast Asia. It will be argued that these contributions will become an important counter to extremist ideologies and enhance ties amongst Muslims and between members of different faiths in the region.
APA, Harvard, Vancouver, ISO, and other styles
2

Garaeva, Alsou. "Economics of the Muslim Everyday Life: Religious and Economic Practices of Muslims in the Republic of Tatarstan." In International Conference on Eurasian Economies. Eurasian Economists Association, 2015. http://dx.doi.org/10.36880/c06.01281.

Full text
Abstract:
The change of the economic model in Russia in the beginning of the 1990’s has laid basis for the public institutionalization of religious associations. The sphere of commercial religious services has appeared and a diversification of the religious practices has begun. In the regions of Russian Federation Muslims make up about 10%, including Tatarstan with a Muslim majority of about 50%. This creates a fertile soil for the business targeted for satisfying Muslims’ needs. The research that we have carried out as a part of the quality strategy, and particularly, the depth interview, the expert survey and the overt observation, shows that there are some barriers to introduction and successful development of such elements of the Islamic economics as Islamic banking and Islamic insurance. And the explanation for this fact lies in everyday, microcosociological practices. The services of "Muslim" taxi or messages informing about the prayers time didn't "survive" in Tatarstan. Nevertheless, there are 29 prosperous catering enterprises which specialize in "halal" meals, 34 Muslim clothes and accompanying goods shops, 6 Islamic bookstores, 3 large travel agencies organizing pilgrimage tours, and two beauty parlors using "halal" standard cosmetics in the Tatar capital. Thus a successful business is usually connected to the Muslims' everyday needs. The results of investigations indicate that introduction of new religious services require a careful preliminary study of the market and of the needs of the religious people, the exact forecast of the demand of the specific services and goods.
APA, Harvard, Vancouver, ISO, and other styles
3

Weller, Paul. "ROBUSTNESS AND CIVILITY: THEMES FROM FETHULLAH GÜLEN AS RESOURCE AND CHALLENGE FOR GOVERNMENT, MUSLIMS AND CIVIL SOCIETY IN THE UNITED KINGDOM." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/cdcf7302.

Full text
Abstract:
The 7/7 (2005) attack on London Transport by Muslims brought up in the UK shocked the Government, many Muslims, and the wider civil society. Subsequently, the UK’s ‘multi- culturalist’ policy consensus has been subject to intensive questioning. Politicians and some parts of civil society have challenged a perceived ‘separatism’ among Muslims; emphasised a need for shared values and social cohesion; and advocated the promotion of ‘moderate Islam’ and ‘moderate Muslims’. This paper argues that, in legitimising simplistic distinctions between ‘good’ (understood as ‘liberal’ or ‘modernist’) and ‘bad’ or ‘suspect’ (understood as ‘traditionalist’, ‘radical’ or ‘fundamentalist’) Muslims and forms of Islam, there is a risk of eliding the condemnation of terrorist crimes conducted on religious grounds into the criminalisation, or at least social marginalisation, of religious conservatism and/or radicalism. This approach, it is argued, is more likely to undermine the development of inclusive approaches to the common good and that what is needed instead are authentically Islamic approaches that can offer both a resource and a challenge to Government, Muslims and the wider civil society. Finally, it is argued that such resource and challenge can be found in themes from Fethullah Gülen’s teaching. Gülen, on Islamic grounds, condemns terrorism in the name of religion. Further, being rooted in a confident Ottoman Muslim civilisational heritage and having during the period of the Turkish Republic engaged with both ideological ‘secularism’ and political ‘Islamism’, he also offers a critique of the political instrumentalisation of Islam while ar- guing for an active Muslim engagement with the wider (religious and secular) society based on a distinctive Islamic vision characterised by a robustness and civility that could make a positive contribution in the present UK context.
APA, Harvard, Vancouver, ISO, and other styles
4

Bano, Shabana, R. Mishra, and C. Tripathi. "Mutual Perception and Relational Strategies of Hindus and Muslims in India." In International Association of Cross Cultural Psychology Congress. International Association for Cross-Cultural Psychology, 2018. http://dx.doi.org/10.4087/jjdk9894.

Full text
Abstract:
The present study examines mutual perception and relational strategies of the Hindu and Muslim groups in the cultural context of India by focusing on religion-based “othering.” A sample of 264 participants belonging to Hindu and Muslim groups was studied in Varanasi City. An instrument developed and used in an international project was adapted and given to participants (age range 20–60 years) for measuring their relational strategies, mutual perceptions and perceived discriminations. The findings revealed the ‘Coexistence’ relational strategy to be strongly placed in both Muslim and Hindu participants. Both ‘Integration’ and ‘Assimilation’ strategies were stronger in Muslim participants than in Hindu participants. Hindus preferred the ‘Separation’ strategy, perceived greater discrimination and held less positive views of Muslims. The findings are discussed along with their implications for dealing with the problem of Hindu-Muslim relationships in India.
APA, Harvard, Vancouver, ISO, and other styles
5

Celik, Gurkan, Kate Kirk, and Yusuf Alan. "MODERN IDEALS AND MUSLIM IDENTITY: HARMONY OR CONTRADICTION? - A TEXT LINGUISTIC ANALYSIS OF THE GÜLEN TEACHING AND MOVEMENT." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/xlue9524.

Full text
Abstract:
At the global level there is an urgent need and increasing attention for a new sense of Muslim identity in harmony with modern realities. Fethullah Gülen, an educationalist, a religious guide and a peace maker, is one of the most persuasive and influential Turkish-Muslim voices in the contemporary world putting strong emphasis on peaceful coexistence and the synthesis of faith and reason in Western democracies through spirituality, religious diversity, dialogue and educational initiatives. This paper primarily examines how and to what extent Gülen’s teachings and the world-wide volunteer movement inspired by him are contributing to the dynamic and cheerful coexistence of Muslims and non-Muslims. In order to explore and ana- lyse this coexistence, the seven text linguistic principles (cohesion, coherence, intentionality, acceptability, informativity, situationality and intertextuality) are applied to Gülen’s teach- ings and his movement as an empirical case. Secondarily, these text linguistic standards are modelled to social sciences as a new theoretical and methodological approach for exploring and analysing social movements and phenomena. The originality of this study is specified as the correlations between a movement and a text, and the processes of cognition, production and reproduction of knowledge and its dissemination and transition in the Muslim world, multicultural societies and liberal democracies. This research’s practical relevance lies in the fact that it helps understand how the Gülen movement has been formed and accomplished, both nationally and internationally. Metaphorically, in this paper Fethullah Gülen has been considered as the writer; by-him-inspired movement refers to the text; and the readers are the transnational community and the whole humanity.
APA, Harvard, Vancouver, ISO, and other styles
6

MEHMETALI, Bekir. "THE ARAB-TURKISH BROTHERHOOD IN MODERN ARABIC POETRY." In VI. International Congress of Humanities and Educational Research. Rimar Academy, 2023. http://dx.doi.org/10.47832/ijhercongress6-3.

Full text
Abstract:
Since ancient times, Arabic poetry has been a depiction of everything that is happening in the Arab environment that surrounds the poet wherever he is, and his igniting flame has not been extinguished in their souls, despite the subjugation of the Arab world to the rule of non-Arabs after Islam. It is known that the Arab Muslims set out from the Arabian Peninsula as conquerors and heralds of the serious Islamic religion, and as a result of this the entry of nonArabs into Islam that enlightened the darkness of their hearts, so the Persians, Romans, Copts, Abyssinians, Turks, and others will be enlightened by his guidance... Muslim rulers will succeed in ruling the Islamic state Arabs and non-Arabs, such as Persians, Turks, Kurds, and others. And when the Turkish Ottoman state was established on an Islamic religious basis, the Turkish Muslims carried the banner of Islam, so they defended it, relying on Muslims of all nations, from the Turks, the Laz, the Arabs, and others, so the Islamic Ottoman rule extended over common areas that included almost the entire Arab lands, and they did not differentiate between Muslim and another in view of his race, color or geography. However, this matter did not satisfy the lurking enemies who wanted sedition and division between the Arabs and the Turks, so they stirred up the winds of nationalism that some Arab poets sought in the modern era, such as Ibrahim al-Yaziji and Khalil Mutran. Herein lies the importance of the research, its objective, and its value. The research uses the descriptive and analytical approaches in order to highlight the manifestations of this brotherhood, which received sufficient attention from Arab poets in the modern era.
APA, Harvard, Vancouver, ISO, and other styles
7

Barton, Greg. "PREACHING BY EXAMPLE AND LEARNING FOR LIFE: UNDERSTANDING THE GÜLEN HIZMET IN THE GLOBAL CONTEXT OF RELIGIOUS PHILANTHROPY AND CIVIL RELIGION." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/exer7443.

Full text
Abstract:
The Gülen movement, or hizmet, is often misunderstood, and this is in large measure because it is unlike anything else in the Muslim world, though the Muhammadiyah and Nahdlatul Ulama mass-based organisations of Indonesia do bear some resemblance. However, there is no good reason to limit comparisons to the Muslim world. As a social movement motivated by religious values and the ideals of selfless service, engaged in philan- thropic endeavour and active in the civil sphere, the Gülen hizmet deserves comparison with other such movements around the globe. This paper looks outside the geographic and cultural context of the Muslim world to demon- strate that the Gülen hizmet shares much in common with many Western, Christian, philan- thropic initiatives in education and public discourse of the past three centuries, particularly in North America. The utility of this comparison is that it helps us to understand better aspects of the Gülen hizmet that cannot be easily understood in the limited context of the Muslim world. It also helps break down some of the ‘us and them’ barriers that divide Christians and Muslims, and east and west, by allowing us to recognise common concerns, values and shared experiences. The paper also explores the concept of civil religion in the twenty-first century, examines ways in which religious philanthropic activity can contribute to the development of non- exclusivist civil religion and apply these insights to the Gülen hizmet to argue that the hizmet models an interesting modern Islamic alternative to Islamism.
APA, Harvard, Vancouver, ISO, and other styles
8

"Infant Mortality in the Shadrinsky Uyezd in the Early 20Th Century: the Role of Religious Factors." In XII Ural Demographic Forum “Paradigms and models of demographic development”. Institute of Economics of the Ural Branch of the Russian Academy of Sciences, 2021. http://dx.doi.org/10.17059/udf-2021-1-2.

Full text
Abstract:
The paper analyses the influence of religious factors on infant mortality in the Shadrinsky uyezd of the Perm governorate in the early 20th century. The Shadrinsky Uyezd was characterized by its relative natural, climatic and economic homogeneity and poorly developed social infrastructure for children. Based on ethno-religious and legal factors, the population of the uyezd was divided into Orthodox Russian former state peasants and Bashkir-Meshcheryak landowners/landless Muslims employed in agriculture. According to the research results, all other factors equal, Muslim religious precepts had a tremendous impact on the survival of children: the difference in infant mortality rates between confessional groups was more than 200 ‰.
APA, Harvard, Vancouver, ISO, and other styles
9

Hettiarachchi, Shanthikumar. "TURKISH MUSLIMS AND ISLAMIC TURKEY: PERSPECTIVES FOR A NEW EUROPEAN ISLAMIC IDENTITY?" In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/qdnp5362.

Full text
Abstract:
The paper discusses the potential of Fethullah Gülen’s thinking on the revival of core socio- ethical tenets of Islam to influence an emerging European Islamic identity. The long absence of any substantial Muslim population from the religious landscape of western Europe in the modern period began to end with the post-War immigration of Muslims from South Asia to the UK and other parts of Europe. But Muslims from other parts of the Islamic world have also established communities in Europe with their own, different expressions of Islam. The presence of Muslims represents a religio-cultural counterpoint to the projected ‘post-Chris- tian society of Europe’, since they are now permanently settled within that society. The encounter of ‘Turkish Islam’ (Anatolian & other) and the majority ‘South Asian Islam’ (with its diverse strands, Barelvi, Deobandi and others) in western Europe hints at the build- ing of a new ‘European Islamic’ identity. Arguably, this twenty-first century ‘European Islam’ might be a synthesis of the ‘Turkish’ and the ‘South Asian’ expressions of Islam. Any dishar- mony, on the other hand, might kindle yet another rivalry in the heart of Europe. This paper considers whether Gülen’s thought on community education based on the fundamentals of Islam could help build a positive and fresh expression of Islam that may reform the prevailing image of it as a cultural tradition that resorts to violence in order to redress grievances.
APA, Harvard, Vancouver, ISO, and other styles
10

Akyol, Mustafa. "WHAT MADE THE GÜLEN MOVEMENT POSSIBLE?" In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/nagx1827.

Full text
Abstract:
Turkey’s most powerful and popular Islamic community, the Fethullah Gülen movement, is also a very moderate one, which embraces liberal democracy and promotes inter-faith toler- ance and dialogue. This paper asks what socio-political conditions enabled this movement to emerge, get established and grow as successfully as it has. The legacy of late Ottoman modernisation, which sought a synthesis of Islamic and modern Western values, assisted the Muslims of Republican Turkey to embrace democracy and es- tablish good relations with the West. Post-war Turkey’s peaceful interaction with the West — via free markets and international institutions — must have been a factor. So too it must be relevant that Turkey was never colonised by Western powers or even occupied for a long time (military interventions by the West in other Muslim countries have provoked quite radi- cal, not moderate, Islamic responses). The paper discusses the historical roots and social dynamics in Turkey that enabled the kind of ‘moderate Islam’ represented by the Gülen movement. That effort could provide lessons for other Muslim countries. It is all but taken for granted that the Islamic world needs some kind of ‘reform’. Élitist and autocratic calls for ‘top–down’ efforts to reshape Islam notwith- standing, what is really needed is to build the social environment (security, freedom, democ- racy, economic opportunity) that will enable a new kind of Muslim, who will, eventually, search for new meanings in traditional texts.
APA, Harvard, Vancouver, ISO, and other styles

Reports on the topic "Muslimit"

1

K., M. Gender-Based Perspectives on Key Issues Facing Poor Ahmadi Women in Pakistan. Institute of Development Studies (IDS), December 2020. http://dx.doi.org/10.19088/creid.2020.008.

Full text
Abstract:
The Ahmadiyya Muslim Community (AMC, or Ahmadiyya Muslim Jama’at) believe themselves to be Muslims. The AMC was founded by Mirza Ghulam Ahmad in 1889 as a revival movement within Islam. Unlike all other sects of Islam, they believe that Mirza Ghulam Ahmad (1835–1908) of Qadian (a small town in Gurdaspur district of Punjab, India) is the same promised Messiah who was prophesied by the prophet Muhammad. Other sects believe that the promised Messiah is yet to come and, therefore, Mirza Ghulam Ahmad is a false prophet and his followers are non-Muslims.
APA, Harvard, Vancouver, ISO, and other styles
2

M., K. Discrimination, Marginalisation and Targeting of Ahmadi Muslim Women in Pakistan. Institute of Development Studies (IDS), December 2020. http://dx.doi.org/10.19088/creid.2020.014.

Full text
Abstract:
Ahmadi Muslims are criminalised for practising their faith in Pakistan which has resulted in widespread discrimination and continuous, sporadic acts of violence leading many to flee their cities or their country altogether. This is not always an option for those who are poor and socioeconomically excluded. A recent study into the experiences and issues faced by socioeconomically excluded women from the Ahmadiyya Muslim community has found that Ahmadi Muslim women in particular are marginalised, targeted, and discriminated against in all aspects of their lives, including in their lack of access to education and jobs, their inability to fully carry out their religious customs, day-to-day harassment, and violence and lack of representation in decision-making spaces.
APA, Harvard, Vancouver, ISO, and other styles
3

Prud’homme, Joseph. Quakerism, Christian Tradition, and Secular Misconceptions: A Christian’s Thoughts on the Political Philosophy of Ihsan. IIIT, October 2020. http://dx.doi.org/10.47816/01.006.20.

Full text
Abstract:
In his elegant and insightful book Muqtedar Khan admonishes Muslims to do beautiful things. It is an arresting call in a book itself beautiful in style, clarity, and boldness of vision for a better world. Professor Khan’s quest for beauty in a specific Muslim context: the beauty that arises when actions are done with the inescapable sense that God sees all one does – or, Ihsan. But what exactly do the commands of God require of those who, knowing He is watching, set themselves the task of scrupulously doing His will?
APA, Harvard, Vancouver, ISO, and other styles
4

Kivisto, Peter. (Mis)Reading Muslims and Multiculturalism. Librello, December 2013. http://dx.doi.org/10.12924/si2013.01020126.

Full text
APA, Harvard, Vancouver, ISO, and other styles
5

Salcedo, Carmia L. Moderate Muslims Myth or Reality. Fort Belvoir, VA: Defense Technical Information Center, March 2007. http://dx.doi.org/10.21236/ada468997.

Full text
APA, Harvard, Vancouver, ISO, and other styles
6

Yilmaz, Ihsan, Syaza Shukri, and Kainat Shakil. The Others of Islamist Civilizational Populism in AKP’s Turkey. European Center for Populism Studies (ECPS), February 2023. http://dx.doi.org/10.55271/pp0018.

Full text
Abstract:
Turkey’s history and politics allow populism and Sunni Islamist civilizationalism to thrive. The ruling Justice and Development Party’s (AKP) use of Islamist authoritarian populism in its second decade of power has widened its “otherization” of political opponents, non-Muslims, non-Sunnis, ethnic minorities, vulnerable groups, and all those who reject the AKP’s views and democratic transgressions. To comprehend how Erdogan and his deft colleagues leverage identities of Sunni Islam and Turkish ethnicity, alongside pre-existing collective fears to develop populist authoritarianism, in this article, each category of “the others” is investigated through the lens of civilizational populism. This article specifically delves into the “otherization” process towards the Kemalists, secularists and leftists/liberals, Kurds, Alevis, and practicing Sunni Muslim Gulen Movement. The different methods of AKP’s civilizational populist “otherization” continues to polarize an already divided Turkish nation, generating incalculable harm.
APA, Harvard, Vancouver, ISO, and other styles
7

Kayaoglu, Barin. Turkey angry over Trump's 'muslim ban'. Al-Monitor: The Pulse of the Middle East, January 2017. http://dx.doi.org/10.26598/auis_ug_is_2017_01_31.

Full text
APA, Harvard, Vancouver, ISO, and other styles
8

Zee, Nicolaas J. van der. The Roots of Muslim Rage Revisited. Fort Belvoir, VA: Defense Technical Information Center, March 2013. http://dx.doi.org/10.21236/ada590272.

Full text
APA, Harvard, Vancouver, ISO, and other styles
9

İnce, Büşra, Beyza Karabulut, Ceyda Bostancı, Fatih Okumuş, and Fatma Zehra Mican. Intellectual Streams in the Muslim World. İLKE İlim Kültür Eğitim Vakfı, May 2022. http://dx.doi.org/10.26414/mdfbb02.

Full text
APA, Harvard, Vancouver, ISO, and other styles
10

İnce, Büşra, Ceyda Bostancı, Fatma Zehra Mican, Selvanur Demircan, Rabiul Islam, and Esra İbrahimağaoğlu. Intellectual Streams in the Muslim World. İLKE İlim Kültür Eğitim Vakfı, May 2022. http://dx.doi.org/10.26414/mdfbb04.

Full text
APA, Harvard, Vancouver, ISO, and other styles
You might also be interested in the extended bibliographies on the topic 'Muslimit' for particular source types:
Journal articles Dissertations / Theses Books
We offer discounts on all premium plans for authors whose works are included in thematic literature selections. Contact us to get a unique promo code!

To the bibliography