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Books on the topic 'Muslims' higher education'

Author: Grafiati
Published: 4 June 2021
Last updated: 6 February 2022

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1

Abdalghaffar, M. Current philosophies, patterns, & issues in higher education: Sudan education in international perspective. Khartoum: Khartoum University Press, 1988.

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2

Kate, El-Alami, and Higher Education Academy (Great Britain). Subject Centre for Philosophical and Religious Studies, eds. A guide to Islam. Leeds: Subject Centre for Philosophical and Religious Studies, 2005.

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3

International Conference on Islam and Higher Education (2nd 2011 Kuantan, Pahang, Malaysia). The empowerment of Muslim communities in private higher education. Edited by Osman Bakar and Airulamri Amran 1976-. Kuala Lumpur, Malaysia: International Institute of Advanced Islamic Studies Malaysia, 2012.

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4

Lo, Mbaye, and Muhammed Haron, eds. Muslim Institutions of Higher Education in Postcolonial Africa. New York: Palgrave Macmillan US, 2016. http://dx.doi.org/10.1057/9781137552310.

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5

International Conference on Islam and Higher Education (1st 2010 Kuala Lumpur, Malaysia). Contemporary higher education needs in Muslim countries: Defining the role of Islam in 21st century higher education. Edited by Osman Bakar, Winkel Eric, Airul Amri Amran, and International Institute of Advanced Islamic Studies Malaysia. Kuala Lumpur, Malaysia: International Institute of Advanced Islamic Studies Malaysia, 2011.

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6

1970-, Hafiz Zakariya, and Fauziah Md Taib 1965-, eds. Charting new directions for Muslim universities. Glugor], Pulau Pinang: Penerbit Universiti Sains Malaysia, 2013.

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7

Nizami, Khaliq Ahmad. ʻAlīgaṛh kī ʻilmī k̲h̲idmāt. Naʼī Dihlī: Anjuman Taraqqī-yi Urdū, Hind, 1994.

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8

Nizami, Khaliq Ahmad. ʻAlīgaṛh kī ʻilmī k̲h̲idmāt. Naʾī Dihlī: Anjuman Taraqqī-yi Urdū, Hind, 1994.

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9

Aḥmad, Ṣiddīqī Rashīd. Mag̲h̲ribī taʻlīm kā taṣavvur aur us kā nafāz ʻAlīgaṛh men̲. Paṭnah: K̲h̲udā Bak̲h̲sh Oriyanṭal Pablik Lāʼibrerī, 1989.

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10

Venel, Nancy. Musulmanes françaises: Des pratiquantes voilées à l'université. Paris: Harmattan, 1999.

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11

Rabiee, Fatemeh. Widening participation increasing access to higher education for muslim women: A report produced by Professor Fatemeh Rabiee, UCE and Mr. David Thompson, University of Birmingham, Westhill. Birmingham: University of Central England in Birmingham, 2000.

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12

Revitalizing higher education in the Muslim world: A case study of the International Islamic University Malaysia (IIUM). London: International Institute of Islamic Thought, 2007.

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13

Shah, S. Y. Higher education and politics in colonial India: A study of Aligarh Muslim University, 1875-1920. Delhi: Renaissance, 1996.

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14

Seminar "Prestasi Pelajar dan Belia Islam di Institusi Pengajian Tinggi" (2001 Kuantan, Pahang, Malaysia). Anjakan minda belia Islam. Kuala Lumpur, Malaysia: Institut Kefahaman Islam, Malaysia, 2002.

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15

Mojab, Shahrzad. The Islamic government's policy on women's access to higher education and its impact on the socio-economic status of women. [East Lansing, Mich.]: Michigan State University, 1987.

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16

Ahmat, Sharom, and Siddique Sharon, eds. Muslim society, higher education, and development in Southeast Asia. Singapore: Institute of Southeast Asian Studies, 1987.

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17

Douglass, Susan L. Developments in Islamic Education in the United States. Edited by Jane I. Smith and Yvonne Yazbeck Haddad. Oxford University Press, 2014. http://dx.doi.org/10.1093/oxfordhb/9780199862634.013.003.

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This chapter describes efforts by the Muslim community in the United States to educate Muslims and the public about Islam. Historical background on the earliest forms of teaching in mosques, homes, and Islamic schools is introduced. The chapter surveys the most numerous Muslim educational institutions in the United States, namely, weekend schools and K‒12 full-time Islamic schools, analyzing issues such as the number of schools in operation, their curriculum, accreditation, physical plant, teacher certification, and funding. Other institutional developments surveyed include homeschooling, design and publication of educational media, higher education, and online education. Finally, teaching about Islam in US public schools is discussed in terms of the First Amendment guidelines, a voluntary framework for all religious curricula and standards as well as the textbooks that provide the content to which students are exposed.
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18

Growing up Muslim: Muslim college students in America tell their life stories. 2014.

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19

Sajjad, M. Muslim Women and Higher Education. Kazi Pubns Inc, 1988.

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20

All American Yemeni Girls: Being Muslim in a Public School. University of Pennsylvania Press, 2005.

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21

Sarroub, Loukia K. All American Yemeni Girls: Being Muslim In A Public School. University of Pennsylvania Press, 2005.

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22

Muslim Institutions of Higher Education in Postcolonial Africa. Palgrave Macmillan, 2015.

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23

Keshavjee, Rashida. The redefined role of the Ismaili Muslim woman through higher education and the professions. 2004.

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24

Mohamed Ismail, Risyawati, and Fatin Aiman Abd Latiff. Global halal perspectives: past, present and future. UUM Press, 2020. http://dx.doi.org/10.32890/9789672363330.

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Halal has become more than just an eating habit of Muslims around the world in todays global economy. It has evolved into a giant economic phenomenon which has affected the global ecosystem beyond the boundaries of religion, politics, culture and ethnicity. Politics, various halal businesses, social entities including geographical location play a part to reflect the complexity of the halal ecosystem.Discussions on its various aspects are richly illustrated through interdisciplinary global perspectives from students and scholars working across disciplines: social sciences, religious studies, humanities and sciences. Global Halal Perspectives past, present and future brings forth a special set of knowledge and information that even the public will find interesting. This book is the outcome of a research funded by the Ministry of Higher Education (MOHE) Malaysia through its Fundamental Research Grant Scheme (S/O 13246).
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25

Scott-Baumann, Alison, Mathew Guest, Shuruq Naguib, Sariya Cheruvallil-Contractor, and Aisha Phoenix. Islam on Campus. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198846789.001.0001.

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This book explores how Islam is represented, perceived and lived within higher education in Britain. It is a book about the changing nature of university life, and the place of religion within it. Even while many universities maintain ambiguous or affirming orientations to religious institutions for reasons to do with history and ethos, much western scholarship has presumed higher education to be a strongly secularizing force. This framing has resulted in religion often being marginalized or ignored as a cultural irrelevance by the university sector. However, recent times have seen higher education increasingly drawn into political discourses that problematize religion in general, and Islam in particular, as an object of risk. Using the largest data set yet collected in the UK (2015–18) this book explores university life and the ways in which ideas about Islam and Muslim identities are produced, experienced, perceived, appropriated, and objectified. We ask what role universities and Muslim higher education institutions play in the production, reinforcement and contestation of emerging narratives about religious difference. This is a culturally nuanced treatment of universities as sites of knowledge production, and contexts for the negotiation of perspectives on culture and religion among an emerging generation. We demonstrate the urgent need to release Islam from its official role as the othered, the feared. When universities achieve this we will be able to help students of all affiliations and of none to be citizens of the campus in preparation for being citizens of the world.
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26

Borker, Hem. Madrasas and the Making of Islamic Womanhood. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780199484225.001.0001.

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This ethnography provides a theoretically informed account of the educational journeys of students in girls’ madrasas in India. It focuses on the unfolding of young women’s lives as they journey from home to madrasa and beyond. Using a series of ethnographic portraits and bringing together the analytical concepts of community, piety, and aspiration, it highlights the fluidity of the essences of the ideal pious Muslim woman. It illustrates how the madrasa becomes a site where the ideals of Islamic womanhood are negotiated in everyday life. At one level, girls value and adopt practices taught in the madrasa as essential to the practice of piety (amal). At another level, there is a more tactical aspect to cultivating one’s identity as a madrasa-educated Muslim girl. The girls invoke the virtues of safety, modesty, and piety learnt in the madrasa to reconfigure conventional social expectations around marriage, education, and employment. This becomes more apparent in the choices exercised by the girls after leaving the madrasa, highlighted in this book through narratives of madrasa alumni pursuing higher education at a central university in Delhi. The focus on journeys of girls over a period of time, in different contexts, complicates the idealized and coherent notions of piety presented by anthropological literature on women’s participation in Islamic piety projects. Further, the educational stories of girls challenge the media and public representations of madrasas in India, which tend to caricature them as outmoded religious institutions with little relevance to the educational needs of modernizing India. Mapping madrasa students’ personal journeys of becoming educated while leading pious lives allows us to see how these young women are reconfiguring notions of Islamic womanhood.
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27

Saccara riporṭa ke āine meṃ muslima samudāya kī samasyā aura samādhana. Devariyā, U. Pra: Dusādha Prakāśana, 2008.

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28

Ihsanoglu, Ekmeleddin. The House of Sciences. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190051556.001.0001.

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This book examines the process of founding a Western institution, namely a university, in the Ottoman Empire, a cultural environment wholly different from its place of origin in Western Europe. This study sheds new light on an important and pioneering experiment involving both Islamic and Western cultures. It tracks the multifaceted transformation at work in İstanbul during the transition from classical to modern modes of scientific education. As well as explaining the origins of the Darülfünun and the motivations for its founding, this study also highlights the impact of the Ottoman University outside the Ottoman domain. To put this study in the right perspective, concise introductory information is given regarding the origin of the university in Europe, the modernization of the university in the nineteenth century, and the diffusion of the university as an institution of higher education outside Europe, specifically to the Muslim world.
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29

Nakissa, Aria. The Anthropology of Islamic Law. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190932886.001.0001.

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This book shows how hermeneutic theory and practice theory can be brought together to analyze cultural, legal, and religious traditions. These ideas are developed through an analysis of the Islamic legal tradition, which examines both Islamic legal doctrine and religious education. In terms of disciplinary orientation, the book combines anthropology and Islamicist history, utilizing both ethnography and in-depth analysis of Arabic religious texts. The book focuses on higher religious learning in contemporary Egypt, examining its intellectual, ethical, and pedagogical dimensions. Data is drawn from over two years of fieldwork inside al-Azhar University, Cairo University’s Dār al-ʿUlūm, and the network of traditional study circles associated with the al-Azhar mosque. Together these sites constitute the most important venue for the transmission of religious learning in the contemporary Muslim world. Although the book gives special attention to contemporary Egypt, it provides a broader analysis relevant to Islamic legal doctrine and religious education throughout history.
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30

Rees, James, Marco Pomati, and Elke Heins, eds. Social Policy Review 32. Policy Press, 2020. http://dx.doi.org/10.1332/policypress/9781447341666.001.0001.

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This book presents an up-to-date and diverse review of the best in social policy scholarship over the past year. The book considers current issues and critical debates in the UK and the international social policy field. It contains vital research on race in social policy higher education and analyses how welfare states and policies address the economic and social hardship of young people. The chapters consider the impacts of austerity on the welfare state, homelessness, libraries and other social policy areas. The book begins by asking what are the pressing racial inequalities in contemporary British society and to what extent is social policy as a discipline equipped to analyse and respond to them. It then discusses the key analysis and messages from the Social Policy Association (SPA) race audit, looking at the challenges facing the discipline, and moves on to examine the experience and views of young British Muslim women in Sunderland. Attention is given to the ‘othering’ of migrants, family welfare resources on young people's transition to economic independence, youths' labour market trajectories in Sweden, innaccessibility to community youth justice in England and Wales, benefits entitlement of different UK families, and the book concludes with the final chapters focussing on the impacts of austerity.
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31

Guhin, Jeffrey. Agents of God. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190244743.001.0001.

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In Agents of God, sociologist Jeffrey Guhin describes his year and a half spent in two Sunni Muslim and two Evangelical Christian high schools in the New York City area. At first, these four schools could not seem more different, yet they are linked by much: these are all schools with conservative thoughts on gender and sexuality, with a hostility to the theory of evolution, and with a deep suspicion of secularism. And they are all also hopeful that America will be a place where their children can excel, even as they also fear the nation’s many temptations might lead their children astray. Guhin shows how these school communities use boundaries of politics, gender, and sexuality to distinguish themselves from the outside world, both in school and online. Within these boundaries, these communities have developed “external authorities” like Science, Scripture, and Prayer, each of which is felt and experienced as a real power with the ability to make commands and coerce action. For example, people can describe Science itself as showing something or the Bible itself as making a command. By offloading coercion to these external authorities, leaders in these schools are able to maintain a commitment to religious freedom while simultaneously reproducing their moral commitments in their students. Drawing on extensive classroom observation, community participation, and interviews with students, teachers, and staff, this book makes an original contribution to religious studies, sociology, and education.
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