Relevant bibliographies by topics / Muslims in non-Muslim countries

Contents

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

Academic literature on the topic 'Muslims in non-Muslim countries'

Author: Grafiati
Published: 4 June 2021
Last updated: 8 February 2022

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Journal articles on the topic "Muslims in non-Muslim countries"

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Fargues, Philippe. "Demographic Islamization: Non-Muslims in Muslim Countries." SAIS Review 21, no. 2 (2001): 103–16. http://dx.doi.org/10.1353/sais.2001.0037.

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YUN, Eun Kyeong, Hee-Yul LEE, and Dong-Hwan KIM. "Is Halal Certification Necessary for Exporting to Islamic Countries? Focus on OIC Countries." Cultura 17, no. 1 (January 1, 2020): 173–92. http://dx.doi.org/10.3726/cul012020.0011.

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Abstract: Halal means permissible or lawful in Arabic and is applied to both the religious and daily life of Muslims. Islamic Law Shariah requires Muslims to consume halal products only. But with the expansion of supply chains around the world and the development of many new products, Muslim consumers have found it difficult to confirm whether food is halal or not. Also, as many foods are produced in non- Muslim countries and exported to Muslim countries, interest in halal certification in non-Muslim countries is increasing. With several Islamic countries strengthening their halal certification regulation for import in recent years, there is no accurate information on whether halal certification is necessary to export to Muslim countries or the Islamic State, and is lack of clear study of the definition of the Islamic State. Therefore, in this research, we will investigate the constitution and food import regulations of the Organization for Islamic Cooperation (OIC) member states, called the Union of Islamic States, to study the definition of Islamic State and whether halal certification is necessary for food exports.
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Khan, Ghazala, and Faiza Khan. "“Is this restaurant halal?” Surrogate indicators and Muslim behaviour." Journal of Islamic Marketing 11, no. 5 (July 25, 2019): 1105–23. http://dx.doi.org/10.1108/jima-01-2019-0008.

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Purpose The purpose of this study is to investigate what cues or surrogate indicators Muslims use to determine whether restaurants are suitable for dining purposes in the absence of the halal logo and to examine if the cues used are different among Muslims from non-Muslim countries as opposed to Muslims from Muslim countries. Design/methodology/approach Data were collected via semi-structured interviews in one Muslim majority (Malaysia) and one non-Muslim country (the UK). A total of 16 adults participated in the study with an equal representation from both countries. Findings In the absence of the halal logo, participants relied on extrinsic cues such as the presence of other Muslim-looking customers and service personnel to determine whether a restaurant was deemed safe for dining in. The location of a restaurant was a strong indicator for Muslims in both Muslim and non-Muslim countries. In the absence of the halal logo, participants read the menus carefully, queried the service personnel for additional information and selected safer options, such as vegetarian and seafood. Research limitations/implications The study used a small sample, and therefore, the findings are tentative. Practical implications Given the growth of Muslim population in many non-Muslim countries, it is important for restaurants in non-Muslim countries not to marginalize this customer base. Trust is a key issue and service providers without the halal logo should gain the trust of Muslim customers by training service personnel and equipping them with knowledge of what halal means, developing menus with vegetarian and seafood options, providing detailed information on ingredients and communicating this on their websites and social media sites. They could also consider working with Muslim food and travel bloggers to promote themselves to a Muslim audience. They can develop a more Muslim sympathetic marketing approach and consider using separate cooking and serving utensils to gain trust and patronage of Muslim customers as well as to appeal to a larger market (vegans/vegetarians). Originality/value The present study is one of the first studies that concentrates on gaining an insight into how Muslims make decision pertaining to the selection and dining at a restaurant in the absence of the halal logo. A major contribution of the study is the identification of cues that assist Muslims when evaluating and selecting alternative food options in the absence of a halal logo.
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Ratul Maknu, Tengku Sharifeleani, Hasman Abdul Manan, and Shahira Ariffin. "Re-experience Japan Post Covid-19 Pandemic: The Impact of Muslim-friendly Japanese Street Food on Malaysian Muslims Tourists Behavioral Intention." Journal of International Business, Economics and Entrepreneurship 6, no. 1 (June 22, 2021): 68. http://dx.doi.org/10.24191/jibe.v6i1.14210.

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Several chapters of the Holy Quran have mentioned that tourism is a "Muslim's right." The Quran also revealed that Muslims could visit non-Muslim countries for entertainment, religious, and educational purposes; but has warned its followers to avoid indulging in any behaviors against Islamic law, potentially diluting their faith. Food is a significant component of tourism. However, information about non-Muslim country's local street food effects on Muslim tourists' intention to revisit the destination is somewhat limited. Therefore, this study aims to understand Muslim-friendly Japanese street food's impact on Malaysian Malay Muslims' intention to re-experience Japan post-Covid-19 pandemic via the extended Theory of Planned Behavior. The research may perhaps be part of the early initiatives toward examining Malaysian Malay Muslim tourists' fondness for Muslim-friendly street foods in non-Muslim nations (such as Japan). It may well be an indication of their desire to revisit those countries post the Covid-19 pandemic. Recognizing the variations of food choice behaviors, especially across cultures, denotes a vital information source for relevant agencies in Malaysia and Japan involved in marketing and promoting Japan as a tourist destination post-Covid-19. Japanese street food may well act as the catalyst to revive the tourism economy of both nations.
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Mbawuni, Joseph, and Simon Gyasi Nimako. "Muslim and non-Muslim consumers’ perception towards introduction of Islamic banking in Ghana." Journal of Islamic Accounting and Business Research 9, no. 3 (May 8, 2018): 353–77. http://dx.doi.org/10.1108/jiabr-04-2016-0050.

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PurposeThis study aims to examine consumer perception of introduction of Islamic banking (IB) in Ghana, which is a new and emerging form of banking in many non-Islamic countries. Design/methodology/approachEmpirical field data were collected from a sample of 975 respondents using self-administered structured questionnaire. Descriptive analysis was conducted using SPSS version 16. FindingsMuslim respondents have significantly positive perceptions of IB compared to non-Muslims and have stronger intentions to adopt IB in Ghana than non-Muslims. Non-Muslims have high perceived benefit of IB. Non-Muslim respondents do not perceive potential threat of violence associated with the introduction of IB in Ghana. Although non-Muslims perceive IB that would make Islam popular, they do not perceive it as a means of Islamizing bank customers. Relatively, non-Muslims appear to have low knowledge of IB, unfavourable attitude towards IB, are reluctant to comply with Sharia law and consequently have weaker intentions to adopt IB. Research limitations/implicationsThis study was limited to descriptive analysis and to only Ghana. Future research should quantitatively model IB adoption and switching factors using samples from other developing countries. Practical implicationsIB institutions could focus on attracting a niche of Muslim consumers at its initial stages. Moreover, to facilitate the introduction of IB, the Bank of Ghana and other relevant stakeholders, in addition to establishing effective governance structures, must promote consumer education to enhance consumer knowledge of IB and correct misconceptions about IB among consumers, particularly non-Muslim customers. Originality/valueOne unique contribution of this study is that it provides an initial empirical exploration of consumers’ attitude and perceptions of IB in Ghana, which is an under-researched area.
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Wan Ahmad, Wan Marhaini, Mohamed Hisham Hanifa, and Kang Choong Hyo. "Are non-Muslims willing to patronize Islamic financial services?" Journal of Islamic Marketing 10, no. 3 (September 9, 2019): 743–58. http://dx.doi.org/10.1108/jima-01-2017-0007.

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Purpose The purpose of this paper is to investigate the awareness of non-Muslims coming from a non-Muslim-majority country regarding Islamic financial services, in particular, the takaful products. Design/methodology/approach This paper uses structured questionnaires to acquire and understand South Korean citizens’ perceptions of Islamic financial services (primarily takaful) to reinforce the scant previous literature in this area of research. The questionnaires are developed and adapted based on a previous study by Htay and Salman (2013). The sample consisted of 121 Korean people who were living in Ampang, a popular suburb for South Koreans in Kuala Lumpur. Findings The findings indicate that even South Korean citizens who have dwelled in Malaysia for a significant amount of time had little awareness of Islamic financial services. Upon personal explanation about the product, however, they showed a significant interest to get to know about takaful and a willingness to subscribe to it in the near future. Research limitations/implications Respondents are limited to only South Koreans who are residing in Malaysia. Practical implications Understanding the level of awareness about Islamic financial services among non-Muslims residing in Muslim-majority country. Social implications There is ample scope to penetrate the non-Muslim market for Islamic financial products. Originality/value There is a growing concern over the lack of research in the area of perceptions of Islamic financial services among non-Muslims from non-Muslim-majority countries. The lack of study in this area of research has often been overshadowed by research studies on perceptions of Islamic financial services among non-Muslim residents in Muslim-majority countries, which may have led to a dearth of proper strategies in the Islamic financial industry to penetrate non-Muslim-majority markets.
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Alibekov, Khizri G. "“MUSLIM’S LUMINAIRES FOR MUSLIM MOUNTAINEERS” – THE WORK OF MUSLIM AL-URADI ON “MUHAJIRISM”." History, Archeology and Ethnography of the Caucasus 16, no. 4 (December 18, 2020): 900–916. http://dx.doi.org/10.32653/ch164900-916.

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The second half of the 19th century in the Caucasus marked the emergence of such a phenomenon as “muhajirism” – mass migration of Caucasians to the Ottoman Empire. This caused debates among Muslim theologians in the Caucasus. Having divided into supporters and opponents of “muhajirism”, theologians reflected their positions in written works. Among those theologians was Muslim al-Uradi (died in 1919), who described the said phenomenon in his work “Muslim’s luminaires for Muslim mountaineers”. The work provides positions of the both parties which allow us to thoroughly examine their views on social-political situation of that time and their considerations of “their place” in the new, changed reality. Muslim al-Uradi argues that there is no need for Dagestanis to move to other places and that “muhajirism” may affect negatively the religious life of Muslims of Dagestan. The author also considers some details related to the stay of Muslims under infidels’ authority, explains the basic rules of their interactions. Muslim al-Uradi tends to believe that Muslims of Dagestan can well live with non-believers in peace, be law-abiding tax-payers and at the same time remain true to their religion. The present article is devoted to the source-study analysis of the work by Muslim al-Uradi. The analysis of the said work allows to establish that the controversial popularity of “muhajirism” in the Russian Empire was not least due to the difference in views of the Hanafi and Shafi’i theological and legal schools on the resettlement of Muslims from territories that fell under the rule of non-Muslim countries.
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Omar, Emi Normalina, Ahmad Adeel Ramli, Harlina Suzana Jaafar, Lailatul Faizah Abu Hassan, Abdul Kadir Othman, and Husniyati Ali. "Factors that Contribute to Awareness of Halal Logistics among Muslims in the Klang Valley." ADVANCES IN BUSINESS RESEARCH INTERNATIONAL JOURNAL 3, no. 1 (June 30, 2017): 1. http://dx.doi.org/10.24191/abrij.v3i1.10032.

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The demand for Halal products is increasing tremendously not only from Muslim countries but also non-Muslim countries. The component of Halal industry can be classified into three areas, namely services, food and non-food. Halal logistics is categorized into the service component. Halal logistics covers warehousing, transportation and terminal operations. There are three principles of Halal logistics; avoiding direct contact with haram, addressing the risk of contamination, and perception of the Muslim consumer. For non-Muslim countries, the first two principles apply.Malaysia is regarded as a Muslim majority country; therefore, there is a need to explore the level of awareness on Halal logistics. This research paper aims to explore the level of awareness of the Muslim in the Klang Valley, Selangor. Data were collected through convenient sampling from 250 respondents and analyzed by using SPSS.The findings indicate that religious belief is a significant predictor of Halal logistics awareness among Muslims
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Kawata, Yukichika, Sheila Nu Nu Htay, and Ahmed Syed Salman. "Non-Muslims’ acceptance of imported products with halal logo." Journal of Islamic Marketing 9, no. 1 (March 5, 2018): 191–203. http://dx.doi.org/10.1108/jima-02-2016-0009.

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Purpose This study aims to examine whether citizens of non-Muslim countries accept products with a “halal” logo. In the era of globalization, one of the most crucial issues for Muslim travelers is reliable halal foods when visiting non-Muslim countries. If people in non-Muslim countries accept imported products containing halal certification logos, and such products are readily available in shops, this issue could be substantially improved. Design/methodology/approach Malaysia and Japan were selected as Muslim and non-Muslim countries, respectively, to conduct a choice experiment (CE) for 656 non-Muslim subjects, and estimated willingness to pay (WTP) for mineral water with and without the halal logo. A random parameter logit model was used for estimation. Findings The difference between the WTP for mineral water with and without the halal logo was ¥5; however, the associated coefficient is not statistically significant. This implies that the halal logo has no impact on non-Muslim subjects’ purchasing behavior. From this, we can infer that the halal products with certification logo would be accepted in Japanese shops, which may foster foreign Muslim visits. Research limitations/implications As the results are based on a couple of countries (Malaysia and Japan) and only one product (mineral water), further investigation using other products in different countries would be necessary. However, as suggested in the main text, the results enjoy a degree of generalizability. Originality/value The results of this study support the possibility of circulating halal products in non-Muslim countries and thus promoting Muslim travel abroad. No such study has examined this issue using CE.
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Shams, Tahseen. "Homeland and Heartland: Conceptualizing the “Muslim” “Diaspora”." Diaspora: A Journal of Transnational Studies 21, no. 1 (March 1, 2021): 47–63. http://dx.doi.org/10.3138/diaspora.21.1.2020-11-03.

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Arguing for more conceptual specificity regarding the term “Muslim diaspora,” this article identifies two conflation problems in the scholarship on Muslim immigrants. First, the immigrants’ “Muslimness,” which refers to the signifiers, thought-processes, discourses, and actions that others perceive to be associated with Islam, is often conflated with the immigrants being “Muslims”—i.e., members of a discrete, bounded group supposedly different from non-Muslims. Second, Muslims’ transnational engagements—meaning, their cross-border ties between exclusively the sending and receiving countries—are often conflated as being diasporic—connections targeted towards other Muslims abroad motivated by a sense of religious solidarity. Consequently, researchers have been largely unable to distinguish Muslims’ religious performance from an ethnic one and have taken Muslims’ immigrant transnationalism as evidence of an emerging “Muslim” “diasporic” consciousness. This article parses existing scholarship on Muslim immigrants in the West and offers a new way of conceptualizing “Muslim diaspora” to move past these ambiguities. It offers the concept of “heartland”—distinct from immigrants’ “homeland”—to better distinguish Muslims’ religion-based diasporic expressions from their ethnicity based transnational ones.
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Dissertations / Theses on the topic "Muslims in non-Muslim countries"

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Tinney, Joseph Millar. "Integration and Muslim identities in settlement : a comparative study of Germany, The Netherlands and Switzerland." Thesis, University of St Andrews, 2010. http://hdl.handle.net/10023/2067.

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I adopt an interpretive methodology through which I investigate the becoming of Muslim identities in three national integration discourses. I analyse the meanings of integration in abstract, in context and through texts across contexts, and working within a broadly critical constructivist approach, I seek to show how integration discourses have an underlying security complex which explains how they come to be framed with Muslims in mind. To analyse integration I outline a new generic concept of settlement which I refer to as habilitation and which means enabling or endowing with ability or fitness. I then argue for an analytical separation of habilitative strategies, models and approaches, and thus remove integration from its generic descriptive status to one of strategy, model or approach. This I argue is justified in the discursive distinctions made in every-day language and meaning. I then investigate three broad habilitative models: multiculturalism, integration and assimilation. My primary data has been gathered in interviews with individuals acting as representatives of Muslim communities - Imams, organisation leaders, political activists and factory workers – corporate and societal actors such as Trade Unionists, Church representatives and state elites – policy advisers and integration officers. Muslim interviewees emphasised widespread use of distortion and mis-identification. I have defined such distortions as synecdoche. This is a two way process in which the individual is held responsible for the whole and in reverse direction, the whole being held responsible for individual action. The power of synecdoche to compress or expand Muslim identities is distortive and serves to reinforce the alterity of Muslims. In addition I identify another layer of othering which I call ulteriorisation. This involves placing identities under suspicion and is accomplished through a range of aspersive renderings – ambiguous loyalties, secularity, enclaving, underclass formation, and anti-integrationism. Ulteriorisation is understood to feed into broader securitisation of communities, society and polity. In conclusion I look at possible research directions and finish by emphasising that the integrity of Integration will be judged by the willingness of parties to negotiate and the quality of voluntarism and solidarity these processes produce.
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Boyce, Valerie. "Many Voices, Few Listeners: an analysis of the dialogue between Islam and contemporary Europe." Thesis, University of Canterbury. National Centre for Research on Europe, 2009. http://hdl.handle.net/10092/2787.

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Enlargement of the European Union (EU) coupled with immigration and rising transnational flows of people has led to increased contact between different cultures, religions, ethnic groups and diverse languages. Historically, the reproduction of ethnic and racial bigotry from generation to generation has marred the European landscape. Cognisant of this, the EU is committed to the development of intercultural competences and the promotion of intercultural dialogue, involving not only public authorities but also civil society. As part of a strategy to build a cohesive integrated ‘social Europe’, the EU launched the 2008 European Year of Intercultural Dialogue (EYID) at Ljubijana in Slovenia on January 8. Beneath the carapace of ‘Unity in Diversity’, the aim of EYID is to promote a better understanding of Europe’s complex cultural environment in an effort to move beyond ‘mere tolerance’. In recent years, however, increasing tensions involving Europe’s Muslim population have been exacerbated by their visible difference, youth riots, terrorism and the current global discourse of “clash”. Considering that Europe’s largest ethnic minority is Muslim, any attempt to foster tolerance through intercultural dialogue could be severely limited by Europe’s ability to sustain a meaningful dialogue with Islam. Thus, this thesis focuses specifically on dialogue with Islam in contemporary Europe. Its aim is to contribute to the present discussion concerning the perceived need for policy makers and citizens to redefine the space/identity allocated to Europe’s Muslim population. Beginning with a brief history of Muslim immigration to Europe this dissertation then analyses the marginalisation of these immigrants by the development of institutionalised inequalities. Pursuant to this is an examination of the scholarly debate surrounding the phenomenon of a nascent ‘European identity’ and its compatibility, to an equally embryonic ‘Euro-Muslim identity’. Using EYID as a tool, this treatise then examines the themes reflected in academic discourse, which emerged from the EU level debates in relation to the acceptance of Europe’s minorities. As Europe attempts to rethink a broader identity by accepting that immigrants are no longer sojourners but a necessary part of Europe’s future, this thesis asks, how meaningful was the EYID to the discourse between Europe’s Muslims and European leaders, policy makers, and civil society?
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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/.

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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.
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Eliferova, Irina Dmitrievna. "Democratic values and Muslim countries prospects of cooperation /." Diss., Online access via UMI:, 2008.

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Abbasi, Salma. "Women and ICT in Muslim countries : policies, practices and challenges." Thesis, Royal Holloway, University of London, 2012. http://repository.royalholloway.ac.uk/items/5d56f72f-4ce5-4a5f-7196-22bc9ff0bec1/7/.

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This thesis explores the challenges and barriers that influence women's engagement with ICTs in Muslim countries, particularly in Pakistan. It examines the extent to which ICT policies, plans and strategies for 24 countries refer to women, and the implications that this has for their experience of ICTs. It analyses the cultural and social constraints on women's engagement with ICTs. Empirical research was conducted in five regions of Pakistan using documentary analysis, interviews, focus groups and questionnaires. The research shows that involving women in the ICT policy formulation process does not necessarily guarantee effective and inclusive ICT policies. Supporting Thas et al. (2007) and Chowdhury and Khanam (2005) it suggests that women from diverse sections of society with real knowledge of cultural and social contexts need to be involved in policy making if it is to be of benefit to women. Building on the work of Wanasundera (2006) and Hafkin (2002), the research suggests that ICT policies cannot be gender-neutral in countries such as Pakistan, where prevailing patriarchal social structures limit understandings of the constraints faced by women in effectively utilising ICTs in their individual and collective interests. The use and impact of ICTs depends greatly on class, education and geographical location (Gurumurthy, 2004; Jorge, 2002). ICT policies/programmes appear to cater mainly for the needs of wealthy, upper and middle class educated urban women. Thus ICTs have negligible benefits for the lower class poor, uneducated rural women (Arun et al., 2004). This research also highlights critical gaps in our understanding of the interface between ICTs, women and development (Momsen, 2004). Women face a wide range of social barriers in their use of ICTs, based on their environments, immersed in tradition and cultural norms. This research identifies substantial barriers that appear to be unaddressed in the design of ICT projects and guidebooks.
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Sortor, Angela E. "Explanation for the Variation of Women’s Rights Among Moderate Muslim Countries." Thesis, University of North Texas, 2012. https://digital.library.unt.edu/ark:/67531/metadc149664/.

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Due to the actions of radicals and extremists, many in the West have come to view Islam as a religion of gender inequality that perpetuates the severe oppression of women. However, there is actually great variation in women’s rights across Muslim countries. This thesis presents a theoretical framework seeking to explain this variation, by examining differences in family law. The theory supposes that variation can be explained by the strategic actions of political leaders. From this theory, I hypothesize that the variations in women’s rights come from the variation in family law, which in large, are due to the existence of groups threatening the power of the political leaders, and the leader’s subsequent understanding of this threat. Using a most similar systems research design, I examine 4 moderate Muslim countries, Turkey, Tunisia, Morocco, and Egypt. Through case study research, I find limited support for the above hypothesis.
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Lutfallah, Samiha Kamel. "Non-Muslims in a Muslim state with special reference to contemporary Egypt." Thesis, SOAS, University of London, 1991. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.308071.

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Lundell, Carmen. "Sports Programs as a Vehicle to Empower Adolescent Girls in Muslim Countries." Scholarship @ Claremont, 2013. http://scholarship.claremont.edu/cmc_theses/556.

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This paper explores the empowerment of adolescent girls through sport using two case studies. Both case studies take place in predominantly Muslim countries: Egypt and Bangladesh. The sports programs also are both implemented through schools, public in Egypt and private in Bangladesh. I also evaluate the feasibility of establishing sports programs across the world. Because of Afghanistan’s especially harsh circumstances for women, the final chapter strategizes methods to implement similar programs there. I conclude by assessing the future of girls' sports programs in the Middle East and whether or not governments and international organizations should continue investing in these programs.
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Hambanou, Lod C. "Governance and HIV Prevalence in African Countries." Digital Archive @ GSU, 2010. http://digitalarchive.gsu.edu/iph_theses/97.

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Previous studies based on data from the World Bank have shown a negative association between governance and HIV prevalence. Using the Index of African Governance, this study investigates the correlation between governance and HIV prevalence in all African countries (N = 53) in order to determine which dimension of governance is more predictive of this relationship. No statistically significant association was found between governance and HIV prevalence across the whole spectrum of countries. In the multivariate analysis, the most predictive dimension of governance, “Rule of Law, Transparency and Corruption” was found to be positively associated with HIV prevalence across all African countries (p <.001), Beta =.816 .When grouped by clusters, only two regions (North and West Africa) out of five showed negative significant associations between governance and HIV prevalence. The analysis of socio cultural and geographical factors revealed significant associations with HIV prevalence; religion and HIV prevalence ( p < .003), region, and HIV prevalence ( p < .001). French colonial heritage was found to be negatively associated with HIV prevalence. This study suggests that geographical location and religion predict HIV prevalence rather than governance. International organizations and public health program managers should consider these findings in the implementation of large multi-country and regional HIV programs in Africa.
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Kronk, Richard K. "Non-literary personal revelation the role of dreams and visions in Muslim conversion /." Theological Research Exchange Network (TREN), 1993. http://www.tren.com.

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Books on the topic "Muslims in non-Muslim countries"

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Kettani, M. Ali. Muslim minorities in the world today. London: Mansell, 1986.

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Muslim minorities in the world today. London: Mansell, 1986.

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Ḍanāwī, Muḥammad ʻAlī. al- Aqallīyāt al-Islāmīyah fī al-ʻālam. Bayrūt: Muʾassasat al-Rayyān, 1992.

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Naḥwī, ʻAdnān. al- Taʻāmul maʻa mujtamaʻ ghayr Muslim min khilāli al-intimāʾ al-ṣādiq ilá al-Islām. al-Riyāḍ: Dār al-Naḥwī lil-Nashr wa-al-Tawzīʻ, 1997.

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World Assembly of Muslim Youth. Mut̄amar al-ʻĀlamī. al- Aqallīyāt al-Muslimah fī al-ʻālam: Ẓurūfuhā al-muʻāṣirah, ālāmuhā, wa-āmāluhā. al-Riyāḍ: al-Nadwah, 1986.

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al-Mamlakah al-ʻArabīyah al-Saʻūdīyah wa-humūm al-aqallīyāt al-Muslimah fī al-ʻālam: Raṣd tarīkhī wa-tawthīqī li-awḍāʻ al-aqallīyāt al-Muslimah wa-juhūd al-Mamlakah fī khidmatihā. al-Riyāḍ: al-Hayʼah al-ʻArabīyah lil-Kitāb, 1992.

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Dāwūd, ʻAbd al-Muḥsin ibn Saʻd. al- Mamlakah al-ʻArabīyah al-Saʻūdīyah wa-humūm al-aqallīyāt al-Muslimah fī al-ʻālam: Raṣd tarīkhī wa-tawthīqī li-awḍāʻ al-aqallīyāt al-Muslimah wa-juhūd al-Mamlakah fī khidmatihā. al-Riyāḍ: al-Hayʾah al-ʻArabīyah lil-Kitāb, 1992.

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Aḥkām al-aḥwāl al-shakhṣīyah lil-Muslimīn fī al-Gharb. Bayrūt: Dār Ibn Ḥazm, 2002.

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Fiqh al-aqallīyāt al-Muslimah. Ṭarābulus, Lubnān: Dar al-Īmān, 1998.

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al-Qādir, Khālid ʻAbd. Fiqh al-aqallīyāt al-Muslimah. Ṭarābulus, Lubnān: Dar al-Īmān, 1998.

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Book chapters on the topic "Muslims in non-Muslim countries"

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Rashid, Nik Ramli Nik Abdul, Yong Azrina Ali Akbar, Jamilah Laidin, and Wan Shahrul Aziah Wan Muhamad. "Factors Influencing Muslim Tourists Satisfaction Travelling to Non-Muslim Countries." In Contemporary Management and Science Issues in the Halal Industry, 139–50. Singapore: Springer Singapore, 2019. http://dx.doi.org/10.1007/978-981-13-2677-6_12.

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Lenggogeni, Sari, and Athiyya Chaira. "The Female Muslim Tourist Perceived Value in Non-OIC Countries: A Case of Indonesian Outbound Market." In Women in Tourism in Asian Muslim Countries, 41–59. Singapore: Springer Singapore, 2021. http://dx.doi.org/10.1007/978-981-33-4757-1_4.

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Ahmad, Abu Umar Faruq. "The Challenges and Potential of Improving Access to Islamic Financial Services in Non-Muslim Countries: The Case of Australia." In Management for Professionals, 9–20. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-10907-3_2.

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Hasan, Samiul. "Muslim Philanthropy: Praxis and Human Security Across Muslim Majority Countries." In Human Security and Philanthropy, 117–44. New York, NY: Springer New York, 2015. http://dx.doi.org/10.1007/978-1-4939-2525-4_5.

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Spierings, Niels. "Introduction: Disconnected Knowledge." In Women’s Employment in Muslim Countries, 3–17. London: Palgrave Macmillan UK, 2015. http://dx.doi.org/10.1057/9781137466778_1.

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Spierings, Niels. "Islam as a Multivocal Influence in Indonesia and Nigeria." In Women’s Employment in Muslim Countries, 171–97. London: Palgrave Macmillan UK, 2015. http://dx.doi.org/10.1057/9781137466778_10.

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Spierings, Niels. "Globalization, Violence, and Shifting Influences in Egypt." In Women’s Employment in Muslim Countries, 198–219. London: Palgrave Macmillan UK, 2015. http://dx.doi.org/10.1057/9781137466778_11.

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Spierings, Niels. "Conclusion: Understanding Complexity." In Women’s Employment in Muslim Countries, 223–42. London: Palgrave Macmillan UK, 2015. http://dx.doi.org/10.1057/9781137466778_12.

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Spierings, Niels. "Society and Policymaking." In Women’s Employment in Muslim Countries, 243–53. London: Palgrave Macmillan UK, 2015. http://dx.doi.org/10.1057/9781137466778_13.

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Spierings, Niels. "The Context: Society, Politics, and Economy." In Women’s Employment in Muslim Countries, 18–38. London: Palgrave Macmillan UK, 2015. http://dx.doi.org/10.1057/9781137466778_2.

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Conference papers on the topic "Muslims in non-Muslim countries"

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Ibnu Syarif, Mujar. "Political Discrimination against Non-Muslims in Contemporary Indonesia." In 1st International Conference of Law and Justice - Good Governance and Human Rights in Muslim Countries: Experiences and Challenges (ICLJ 2017). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/iclj-17.2018.16.

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Jalaluddin, Dr. "Coal Mining and Human Rights: Initiating The Right To a Good and Healthy Environment as Non-Derogable Right." In 1st International Conference of Law and Justice - Good Governance and Human Rights in Muslim Countries: Experiences and Challenges (ICLJ 2017). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/iclj-17.2018.20.

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Nuruzade, Shahla. "Sharia and its place in the daily life of Azerbaijanis." In Development of legal systems in Russia and foreign countries: problems of theory and practice. ru: Publishing Center RIOR, 2021. http://dx.doi.org/10.29039/02061-6-212-218.

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The article is dedicated to Islamic law, where Islamic norms and traditions are formed in Azerbaijan. Sharia is primarily a complex of Muslim law established by the Quran and Sunnah. Although Azerbaijan is a secular state, Azerbaijanis still follow Sharia law in everyday life.
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Ernawati, Moh Shohib, Erwan Baharudin, and Elok Hikmawati. "Distortion of Marriage Age in Asian Muslim Countries." In International Conference Recent Innovation. SCITEPRESS - Science and Technology Publications, 2018. http://dx.doi.org/10.5220/0009952005250531.

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Sever, Melih. "Analysis of Muslim Populated Countries’ Performance on Wellbeing Measures." In 8th International Conference On Humanities, Psychology and Social Science. ACAVENT, 2018. http://dx.doi.org/10.33422/8hps.2018.10.101.

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Ridwan and Muhammad Fuad Zain. "Religious-Socialistic Analysis of Land Ownership in Muslim Countries." In 1st Borobudur International Symposium on Humanities, Economics and Social Sciences (BIS-HESS 2019). Paris, France: Atlantis Press, 2020. http://dx.doi.org/10.2991/assehr.k.200529.247.

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Saadiya, Dr. "Muslim Personal Law And Gender Equality Concerns In India." In 1st International Conference of Law and Justice - Good Governance and Human Rights in Muslim Countries: Experiences and Challenges (ICLJ 2017). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/iclj-17.2018.2.

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Belenko, Alisa. "Features Of The Implementation Of International Humanitarian Law Rules In Muslim Countries." In SCTCMG 2019 - Social and Cultural Transformations in the Context of Modern Globalism. Cognitive-Crcs, 2019. http://dx.doi.org/10.15405/epsbs.2019.12.04.45.

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Diana, Nirva, Andi Thahir, Tin Amalia Fitri, and Erike Anggraeni. "Social Security System Through National Zakat Agency in Southeast Asian Muslim Countries." In 1st Raden Intan International Conference on Muslim Societies and Social Sciences (RIICMuSSS 2019). Paris, France: Atlantis Press, 2020. http://dx.doi.org/10.2991/assehr.k.201113.033.

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Zada, Khamami. "Collaborative Protection of Rohingya's Muslim Asylum Seekers in North Aceh." In 1st International Conference of Law and Justice - Good Governance and Human Rights in Muslim Countries: Experiences and Challenges (ICLJ 2017). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/iclj-17.2018.8.

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Reports on the topic "Muslims in non-Muslim countries"

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Marinshaw, Richard J., and Hazem Qawasmeh. Characterizing Water Use at Mosques in Abu Dhabi. RTI Press, April 2020. http://dx.doi.org/10.3768/rtipress.2020.mr.0042.2004.

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In areas where Muslims constitute much of the population, mosques can account for a significant portion of overall water consumption. Among the various uses of water at mosques, ablution (i.e., ritual cleansing) is generally assumed to be the largest, by far. As part of an initiative to reduce water consumption at mosques in Abu Dhabi, we collected data on ablution and other end uses for water from hundreds of mosques in and around Abu Dhabi City. This paper takes a closer look at how water is used at mosques in Abu Dhabi and presents a set of water use profiles that provide a breakdown of mosque water consumption by end use. The results of this research indicate that cleaning the mosque (primarily the floors) and some of the other non-ablution end uses at mosques can account for a significant portion of the total water consumption and significantly more than was anticipated or has been found in other countries.
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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.

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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.
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HEFNER, Robert. IHSAN ETHICS AND POLITICAL REVITALIZATION Appreciating Muqtedar Khan’s Islam and Good Governance. IIIT, October 2020. http://dx.doi.org/10.47816/01.001.20.

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Ours is an age of pervasive political turbulence, and the scale of the challenge requires new thinking on politics as well as public ethics for our world. In Western countries, the specter of Islamophobia, alt-right populism, along with racialized violence has shaken public confidence in long-secure assumptions rooted in democracy, diversity, and citizenship. The tragic denouement of so many of the Arab uprisings together with the ascendance of apocalyptic extremists like Daesh and Boko Haram have caused an even greater sense of alarm in large parts of the Muslim-majority world. It is against this backdrop that M.A. Muqtedar Khan has written a book of breathtaking range and ethical beauty. The author explores the history and sociology of the Muslim world, both classic and contemporary. He does so, however, not merely to chronicle the phases of its development, but to explore just why the message of compassion, mercy, and ethical beauty so prominent in the Quran and Sunna of the Prophet came over time to be displaced by a narrow legalism that emphasized jurisprudence, punishment, and social control. In the modern era, Western Orientalists and Islamists alike have pushed the juridification and interpretive reification of Islamic ethical traditions even further. Each group has asserted that the essence of Islam lies in jurisprudence (fiqh), and both have tended to imagine this legal heritage on the model of Western positive law, according to which law is authorized, codified, and enforced by a leviathan state. “Reification of Shariah and equating of Islam and Shariah has a rather emaciating effect on Islam,” Khan rightly argues. It leads its proponents to overlook “the depth and heights of Islamic faith, mysticism, philosophy or even emotions such as divine love (Muhabba)” (13). As the sociologist of Islamic law, Sami Zubaida, has similarly observed, in all these developments one sees evidence, not of a traditionalist reassertion of Muslim values, but a “triumph of Western models” of religion and state (Zubaida 2003:135). To counteract these impoverishing trends, Khan presents a far-reaching analysis that “seeks to move away from the now failed vision of Islamic states without demanding radical secularization” (2). He does so by positioning himself squarely within the ethical and mystical legacy of the Qur’an and traditions of the Prophet. As the book’s title makes clear, the key to this effort of religious recovery is “the cosmology of Ihsan and the worldview of Al-Tasawwuf, the science of Islamic mysticism” (1-2). For Islamist activists whose models of Islam have more to do with contemporary identity politics than a deep reading of Islamic traditions, Khan’s foregrounding of Ihsan may seem unfamiliar or baffling. But one of the many achievements of this book is the skill with which it plumbs the depth of scripture, classical commentaries, and tasawwuf practices to recover and confirm the ethic that lies at their heart. “The Quran promises that God is with those who do beautiful things,” the author reminds us (Khan 2019:1). The concept of Ihsan appears 191 times in 175 verses in the Quran (110). The concept is given its richest elaboration, Khan explains, in the famous hadith of the Angel Gabriel. This tradition recounts that when Gabriel appeared before the Prophet he asked, “What is Ihsan?” Both Gabriel’s question and the Prophet’s response make clear that Ihsan is an ideal at the center of the Qur’an and Sunna of the Prophet, and that it enjoins “perfection, goodness, to better, to do beautiful things and to do righteous deeds” (3). It is this cosmological ethic that Khan argues must be restored and implemented “to develop a political philosophy … that emphasizes love over law” (2). In its expansive exploration of Islamic ethics and civilization, Khan’s Islam and Good Governance will remind some readers of the late Shahab Ahmed’s remarkable book, What is Islam? The Importance of Being Islamic (Ahmed 2016). Both are works of impressive range and spiritual depth. But whereas Ahmed stood in the humanities wing of Islamic studies, Khan is an intellectual polymath who moves easily across the Islamic sciences, social theory, and comparative politics. He brings the full weight of his effort to conclusion with policy recommendations for how “to combine Sufism with political theory” (6), and to do so in a way that recommends specific “Islamic principles that encourage good governance, and politics in pursuit of goodness” (8).
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S. Abdellatif, Omar. Localizing Human Rights SDGs: Ghana in context. Raisina House, June 2021. http://dx.doi.org/10.52008/gh2021sdg.

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In September 2015, Ghana along all UN member states endorsed the Agenda 2030 Sustainable Development Goals (SDGs) as the cardinal agenda towards achieving a prosperous global future. The SDGs are strongly interdependent, making progress in all goals essential for a country’s achievement of sustainable development. While Ghana and other West African nations have exhibited significant economic and democratic development post-independence. The judiciary system and related legal frameworks, as well as the lack of rule law and political will for safeguarding the human rights of its citizens, falls short of considering violations against minorities. Will Ghana be able to localize human rights related SDGs, given that West African governments historically tended to promote internal security and stability at the expense of universal human rights? This paper focuses on evaluating the commitments made by Ghana towards achieving Agenda 2030, with a particular focus on the SDGs 10 and 16 relating to the promotion of reduced inequalities, peace, justice and accountable institutions. Moreover, this paper also analyzes legal instruments and state laws put in place post Ghana’s democratization in 1992 for the purpose of preventing discrimination and human rights violations in the nation. The article aims to highlight how Ghana’s post-independence political experience, the lack of rule of law, flaws in the judiciary system, and the weak public access to justice are obstacles to its effective localization of human rights SGDs. Those obstacles to Ghana’s compliance with SDGs 10 and 16 are outlined in this paper through a consideration of human rights violations faced by the Ghanaian Muslim and HIV minorities, poor prison conditions, limited public access to justice and the country’s failure to commit to international treaties on human rights. Keywords: Ghana, human rights, rule of law, security, Agenda 2030
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