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Journal articles on the topic 'Muslims in non-Muslim countries'
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1
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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Syukur, Syamzan, Syamhi Muawwan Djamal, and Syarifah Fauziah. "The Developments and Problems of Muslims in Australia." Rihlah: Jurnal Sejarah dan Kebudayaan 7, no. 2 (December 30, 2019): 159. http://dx.doi.org/10.24252/rihlah.v7i2.11858.
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This paper shows that historians have different views about the early arrival of Islam in Australia; some argue that Islam entered Australia in the 9th century BC. Those that believe in the 10th century BC were brought by Arab traders. Besides, some mention below by Muslim Bugis fishermen who traveled by sailboat to collect taripang (a kind of sea slug) on the Gulf of Carpentaria in the 17th century BC. While the development of Islam in Australia started appears from 1976 to 1986 the Muslim community in Australia rose to a three-fold. Increasing the quantity of Muslims in Australia is generally dominated by immigrants from the countries of the Muslim majority. Activity and religious activity continues to writhe mainly due to the support and role of Islamic organizations. As for the problems faced by Muslims in Australia is coming from a non-Muslim society of Australia; Persistence of Muslims to practice their religion, sometimes considered a fanatic attitude and could not cooperate. Another problematic faced by Muslims is related to a misunderstanding of Islam. Most of the Australian non-Muslims regard that Islam is a violent religion. This perspective is connected by the collapse of the World Trade Center (WTC). The method of this research is a descriptive-analytic qualitative study that utilizes library resources to acquire, manage and analyze data. Tulisan ini menunjukkan bahwa, para sejarawan memiliki pandangan yang berbeda mengenai awal masuknya Islam di Australia; sebagian berpendapat bahwa Islam masuk ke Australia pada abad ke-9 masehi. Adapula yang berpendapat pada abad ke-10 masehi yang dibawah oleh pedagang-pedagang Arab melalui pantai Australia. Selain itu adapula yang menyebutkan di bawah oleh nelayan muslim Bugis yang berkelana dengan perahu layar untuk mengumpulkan taripang (semacam siput laut) dari teluk Carpentaria pada abad ke-17 masehi. Sedangkan perkembangan Islam di Australia mulai Nampak sejak tahun 1976 sampai tahun 1986 komunitas kaum muslimin di Australia meningkat mencapai tiga kali lipat. Peningkatan kuantitas kaum muslimin di Australi pada umumnya didominasi oleh para imigran dari negera-negara mayoritas muslim. kegiatan dan aktivitas keagamaan pun terus menggeliat terutama karena dukungan dan Peranan organisasi-organisasi Islam. Adapun problematika yang dihadapi kaum muslimin di Australia adalah datangnya dari masyarakt non-muslim Australia; Ketekunan umat Islam menjalankan ajaran agamanya, terkadang dianggap sebagai sikap fanatic dan tidak bisa diajak kompromi. Problematika lain yang dihadapi kaum muslimin adalah berkaitan dengan kesalah pahaman tentang Islam. Kebanyakan non-muslim Australia menganggap bahwa Islam adalah agama kekerasan. Persfektif ini mereka hubungkan dengan peristiwa runtuhnya gedung WTC. Metode penelitian ini merupakan penelitian kualitatif deskriptif-analitik denhan memanfaatkan sumber perpustakaan untuk memperoleh, mengelola dan menganalisis data.
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Tadros, Mariz. "The Non-Muslim 'Other': Gender and Contestations of Hierarchy of Rights." Hawwa 7, no. 2 (2009): 111–43. http://dx.doi.org/10.1163/156920709x12511890014540.
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AbstractThis paper argues that religious affiliation (and not just gender) influences the hierarchy of rights attainable through Personal Status Legislation. While the context of this study is Egypt, the issue is relevant to all Arab countries in which sharia is a guiding framework for Personal Status legislation. The paper examines the way in which there has been a dichotomization of engaging with Personal Status issues for Muslims and non-Muslims with implications on the “othering” of the non-Muslim vis-a-vis Muslim Personal Status legislation. This is followed by an examination of legal cases involving Muslims and non-Muslims. The conceptual and theoretical implications of a failure to take these cases into account are explored, and in the final part of the paper, there is an analysis of the jurisprudence bases for legitimizing such a hierarchy of rights.
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Nik Ramli Nik Abdul Rashid, Chutima Wangbenmad, and Kamarul Ariffin Mansor. "Halal Tourism: Lessons for Destination Managers of Non-Muslim Majority Countries." International Journal of Business and Society 21, no. 1 (April 25, 2021): 473–90. http://dx.doi.org/10.33736/ijbs.3264.2020.
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Muslim tourists spending are expected to grow significantly and could represent more than 13% of global tourism expenditure by the year 2020. The growth of younger and educated Muslims with larger disposable income has also further increase their propensity to travel abroad. This study explores the influence of perceived destination attributes on Muslim tourist satisfaction and eventual destination loyalty. The population of the study were Muslim travellers intercepted at the Penang International Airport. A purposive sampling procedure was applied and data collection was through self administered questionnaire. A structural equation modelling approach (using SmartPLS 3.0 software) was employed for data analysisand testing of the research model. The results of the analysis were critically discussed and suggestions were proposed, for practical and empirical purpose.
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Ayyub, Rana Muhammad. "Exploring perceptions of non-Muslims towards Halal foods in UK." British Food Journal 117, no. 9 (September 7, 2015): 2328–43. http://dx.doi.org/10.1108/bfj-07-2014-0257.
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Purpose – There is a growing demand of Halal products and services in a number of non-Muslim countries. Although Muslim consumers have been studied in several research studies but there is dearth of empirical studies about the perceptions of non-Muslims towards Halal. The purpose of this paper is to investigate the perceptions of non-Muslims towards Halal products and services. Design/methodology/approach – The data were collected from non-Muslims of UK through snowball sampling technique. In total, 29 interviews were conducted. The consumer perceptions were explored about Halal foods. The qualitative data were analysed for thematic analysis by adopting Spiggle’s steps for data analysis. Findings – It was found out that majority of the non-Muslims have positive perceptions regarding the Halal products and services as far as quality is concerned. The themes which emerged from these interviews were quality, knowledge about Halal, acculturation and animal welfare issues. Research limitations/implications – This study will guide the Halal marketers about how to market the Halal products and services from the non-Muslim customers. Originality/value – This is probably among the rare studies on non-Muslims regarding their perceptions towards Halal.
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Amin Hassan, Omar Mohammed. "Difference of Religion and its Impact on Changing the Legal Provisions." Journal of University of Raparin 8, no. 2 (June 15, 2021): 255–81. http://dx.doi.org/10.26750/vol(8).no(2).paper12.
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Praise be to God, and may blessings and peace be upon the Messenger of God, and upon his family, companions, nation, and those who follow him.
And yet: This research talks about the difference of religion that has a great impact in changing the legal rulings and in many issues, the Muslim must observe them and commit to applying them because they affect his worldly and eschatological life, and he must know well what he has and what he owes towards a non-Muslim, especially if he lives with him and next to him,to follow the legitimate path,and approach moderation in dealing with it.
The importance of the research lies in explaining the rulings on dealing with non-Muslims, especially in this era in which there has been a lot of mixing of Muslims with others in terms of the large number of Muslims coming and refugees to non-Muslim countries, and the number of non-Muslims arriving, residents, merchants and workers to Muslim countries, and the effect of this difference in religion on many changes Among the legal rulings, mixing a Muslim with others was not new, rather it was present since the early ages of Islam. So is a non-Muslim with whom a Muslim lives or deals with him in Muslim countries the same as dealing himself with a Muslim? Is there a difference between non-Muslims themselves in the consideration of Islam? Is there a differentiation between the polytheist and the apostate, and between the people of the Book from the Jews and the Christians, especially when coexisting with them, whether that is by marrying someone who contradicts them in religion or treatment, or through inheritance, or other than all these questions are referred to in this research from the Islamic view and rulings Legitimacy is strengthened and based on evidence from the recognized texts and the approved sayings of the jurists,Because we desperately need to know these rulings today and stand on the limits set by God Almighty and on numerous and different issues, and for this reason this research can be considered one of the contemporary jurisprudential topics, because the coexistence of a Muslim with others has become one of the issues that have spread widely between us and our young men and women, which is what It prompted me to write a study on the effect of the difference in religion in changing many of the legal rulings at that time.
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Abd.Rahman, Saodah Binti, and Abu Sadat Nurullah. "Islamic awakening and its role in Islamic solidarity in Egypt." Journal of Islam in Asia (E-ISSN: 2289-8077) 7, no. 1 (June 30, 2010): 109. http://dx.doi.org/10.31436/jia.v7i1.106.
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Islamic revivalism led to the development of Islamic awakening throughout the Muslim world by uniting the Muslim society. In the process of liberating the Muslim countries from the colonists, all Muslims felt the necessity of unity, including the traditionalists and secularists. Historically, Islamic awakening brought about the spirit of establishing principles of Islam in all affairs of the country, including the establishment of Islamic state and implementation of Islamic laws. In the case of Egypt, the Islamic awakening resulted in the emergence of three distinct Muslim groups, namely – moderate Muslims, secularists, and radicals. This paper concentrates on the moderate Muslims, because in our view they are able to successfully incorporate Islamic principles at the grassroot level. The Islamic organization which is established by the moderate Muslims are actively involved in social services and charity activities, such as al-IkhwÉn al-MuslimËn (the Muslim Brotherhood). This movement is also very successful in establishing economic prosperity, such as the investment company called al-RayyÉn. The Islamic awakening in Malaysia brought about the consciousness of adopting and practicing the Islamic way of life. The process of implementing the principles of Islam was based on a gradual evolutionary process, rather than drastic method. Therefore, the implementation of Islamic law is carried out smoothly, and it is accepted by the Muslims and non-Muslims alike. For that reason, various institutions have been established, such as, Islamic universities, Islamic banking and insurance, and other Islamic organizations and institutions.
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Hong, Meenchee, Sizhong Sun, A. B. M. Rabiul Beg, and Zhangyue Zhou. "Determinants of halal purchasing behaviour: evidences from China." Journal of Islamic Marketing 10, no. 2 (June 10, 2019): 410–25. http://dx.doi.org/10.1108/jima-03-2018-0053.
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Purpose With a fast-growing Muslim population and consumer income, the demand for halal products by Chinese Muslims has expanded strongly. However, literature addressing Chinese Muslims’ consumption is limited, and their demand for halal products is little understood. This study aims to investigate what affects Chinese Muslims’ demand for halal products, with a focus on halal personal care products. Design/methodology/approach A survey of 500 respondents was conducted to collect cross-sectional data in northwest China. Data were processed and analysed with a logit model. Findings Apart from faithfulness, reliability of recommendations, product price, product availability and halal authenticity are most important determinants influencing the purchase of halal products by Chinese Muslims. Research limitations/implications In this study, the focus is only on Muslims from China’s Northwest. Due to various constraints, the cluster and convenience sampling methods are used. Practical implications The findings are invaluable for governments and industry bodies to form policies to better meet the burgeoning demand for halal products by Chinese Muslims. They are also very invaluable for producers and exporters who intend to penetrate the halal market in non-Muslim-dominant countries like China. Originality/value Studies on understanding the needs of Muslims in non-Muslim countries are limited. Given the sheer size of the Muslim population in China, understanding their demand for halal products and influential determinants concerning such demand adds to the literature and helps the industry to better serve and capitalise on the growing market.
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Gokgoz-Kurt, Burcu. "The Construction of Authentic Muslim Identity among Nationally Diverse Women: The Case of an Arab Woman." Advances in Language and Literary Studies 8, no. 6 (December 25, 2017): 166. http://dx.doi.org/10.7575/aiac.alls.v.8n.6p.166.
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This paper examines religious and ethnic identity construction among nationally diverse Muslim women, and shows how Muslim women may reflect asymmetrical power relations regarding their religiousness. While Muslims are usually treated as one homogenous community by those who are not very familiar with the Muslim communities, within the Islamic world, in fact, some Muslim-majority countries may be more strongly associated with Islam than others. Drawing on data gathered through spontaneous conversations, and informal, unstructured interviews during a gathering of four Muslim women, the present study reveals how one Muslim woman belonging to the Arab world authenticates herself in the presence of non-Arab Muslims through her discourse. Several factors such as economic wealth, heritage, politics, and language seem to help her claim “genuine” membership of Islam.
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Rooh Ullah and Dr Mushtaq Ahmad. "Research Review of the Tolerance of Muslims with Non-Muslims in Spain and its Impacts." Journal of Islamic Civilization and Culture 3, no. 01 (July 17, 2020): 94–110. http://dx.doi.org/10.46896/jicc.v3i01.86.
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Islamic ideology is the basis and source of Islamic state, which sets out the rights of Muslims as well as the Dhimmis. Islam teaches the tolerance and fairness to non-Muslims citizens. Islam gives the non-Muslims religious freedom. Quran says, “There is no compulsion in Faith”. Prophet Muhammad (P.B.U.H) says, “If anyone wrongs a Mu'ahid, detracts from his rights, burdens him with more work than he is able to do, or takes something from him without his consent, I will plead for him on the Day of Resurrection”. Arab Muslims conquered Spain in 711 A.C. The Muslims defeated Christians there, while the Jews also existed there. When the Muslims (Moors) conquered this country, they behaved and treated the people here with fairness and tolerance. The tolerance of Muslims has had a profound impact on non-Muslims and the environment here. Many of non-Muslims converted to Islam with their own consent. Muslims gave them full enfranchise to worship according to their own religion; the priest did not need to hide their religious status. Muslim Spain had complete freedom of education which led to students coming from other countries for pursuit education. Non-Muslims adopted culture, living style and ways to dress of Muslims. They learned Arabic and began to read poetry in Arabic. Arabic literature translated into Hebrew and Latin by non-Muslims. In Muslim Spain there was freedom of expression. The Jewish scholar Ibn Naghrila spoke on the beliefs of Muslims under the Muslim rule in Spain.Hasdai ibn Shaprot (d.970) established a madrasa for Jews in Cordova to teach the Holy Scripture and Talmud. Katie Magnus (d.1924) says, “Like a dream in the night – Life in Spain”. Due to the tolerance of Muslims, Europeans became aware of civilization and from that time renaissance began. Muslims behaved non-Muslims with tolerance, contrary to non-Muslims, while they overcome on Muslims, wherever their attitude with Muslims is always regrettable. With the fall of the Muslim’s empire, Spain fell into the darkness of ignorance. Stanley lane-Poole (d.1931) says, “The Moors were banished, for a while the Christian Spain shone, like the Moon, with a borrowed light, then came the eclipse, and in that darkness Spain grovelled ever since”.
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Saleem, Muniba, Sara Prot, Craig A. Anderson, and Anthony F. Lemieux. "Exposure to Muslims in Media and Support for Public Policies Harming Muslims." Communication Research 44, no. 6 (December 9, 2015): 841–69. http://dx.doi.org/10.1177/0093650215619214.
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Few studies have empirically examined how media stereotypes of Muslims influence Americans’ support for public policies exclusively harming Muslims. Across three studies, we tested the short-term and long-term effects of news portraying Muslims as terrorists on Americans’ support for public policies harming Muslims domestically and internationally. Study 1 revealed that exposure to news portraying Muslims as terrorists is positively associated with support for military action in Muslim countries. Study 2 revealed that exposure to news portraying Muslims as terrorists is positively associated with support for public policies that harm Muslims domestically and internationally; this effect was fully mediated by perceptions of Muslims as aggressive. Experimental results from Study 3 revealed that exposing participants to negative Muslim media footage, relative to neutral or no-video footage, increased perceptions of Muslims as aggressive, increased support for harsh civil restrictions of Muslim Americans, and increased support for military action in Muslim countries. Exposure to positive Muslim footage yielded opposite results. We discuss the importance of media in exacerbating aggressive attitudes and public policies in the context of intergroup relations.
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Dekmejian, R. Hrair. "Comparative Study of Muslim Minorities." American Journal of Islam and Society 8, no. 2 (September 1, 1991): 307–16. http://dx.doi.org/10.35632/ajis.v8i2.2628.
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Most of the world’s Muslims reside in countries where they are numericallypredominant. As such, these Muslims possess a majoritarian outlook in sharpcontrast to the perspective of minority Muslims living in India, China, theUSSR, and some Western countries. In recent years, Muslim minorities havefound themselves at the confluence of diverse social forces and politicaldevelopments which have heightened their sense of communal identity andapprehension vish-vis non-Muslim majorities. This has been particularlytrue of the crisis besetting the Indian Muslims in 1990-91 as well as the newlyformed Muslim communities in Western Europe.The foregoing circumstances have highlighted the need for serious researchon Muslim minorities within a comparative framework. What follows is apreliminary outline of a research framework for a comparative study of Muslimminorities using the Indian Muslims as an illustrative case.The Salience of TraditionOne of the most significant transnational phenomena in the four decadessince mid-century has been the revival of communal consciousness amongminorities in a large number of countries throughout the world. This tendencytoward cultural regeneration has been noted among such diverse ethnic groupsas Afro-Americans, French Canadians, Palestinian Arabs, the Scots of GreatBritain, Soviet minorities, and native Americans. A common tendency amongthese groups is to reach back to their cultural traditions and to explore thoseroots which have served as the historical anchors of their present communalexistence. Significantly, this quest for tradition has had a salutary impactupon the lives of these communities, for it has reinforced their collectiveand individual identities and has enabled them to confront the multipledifficulties of modem life more effectively. By according its members a sense ...
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Ahangar, Mohd Altaf Hussain. "Succession Rights of Muslim Women in the Modern World: An Analytical Appraisal." Arab Law Quarterly 28, no. 2 (July 10, 2014): 111–35. http://dx.doi.org/10.1163/15730255-12341275.
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Islam allows women the right to succession on the principle of a double share to a man and a single share to a woman. This principle is in reality an improvement on the operating law even in the 19th century wherein women were totally excluded from succession. Presently all Muslims are not governed by a uniform succession law. There are Muslim countries where the Shari‛ah is followed in theory while in reality a woman is excluded from inheritance. There are Muslim countries where Muslim women are allowed equal succession rights with men. Most non-Muslim countries have a uniform law of succession for all its citizens. This article addresses the question as to whether the modern law operating particularly in non-Muslim countries in comparison to Islamic law does better justice to nearer female heirs.
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Razzak, J. A., U. R. Khan, I. Azam, M. Nasrullah, O. Pasha, M. Malik, and A. Ghaffar. "Health disparities between Muslim and non-Muslim countries." Eastern Mediterranean Health Journal 17, no. 9 (September 1, 2011): 654–64. http://dx.doi.org/10.26719/2011.17.9.654.
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HALKIAS, DAPHNE, EMANUELE PIZZURNO, ALFREDO DE MASSIS, and MIRKA FRAGOUDAKIS. "HALAL PRODUCTS AND SERVICES IN THE ITALIAN TOURISM AND HOSPITALITY INDUSTRY: BRIEF CASE STUDIES OF ENTREPRENEURSHIP AND INNOVATION." Journal of Developmental Entrepreneurship 19, no. 02 (June 2014): 1450012. http://dx.doi.org/10.1142/s1084946714500125.
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Increasing tourism by Muslims to non-Muslim countries highlights a need to examine the capacity and willingness of such destinations to fully cater to Muslim needs and ways of life. This paper explores the case of Italy, where a gradual move is being made to offer halal products and even accommodation and facilities that cover the basic tenets of Muslim faith.
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Glas, Saskia, and Niels Spierings. "Support for feminism among highly religious Muslim citizens in the Arab region." European Journal of Politics and Gender 2, no. 2 (June 1, 2019): 283–310. http://dx.doi.org/10.1332/251510819x15538590890492.
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Public opinion studies argue that in Middle Eastern and North African countries, Muslims support gender equality less than non-Muslims. This overlooks the diversity in religion–feminism relations. Highly religious Muslims who support feminism are disregarded, even though in-depth studies have repeatedly pointed to their existence. Grounded in a structured anthology of qualitative studies on Muslim feminism, we provide the first ever large-scale analysis of support for Muslim feminism. Conducting latent class analyses on 64,000 Muslims in 51 Middle Eastern and North African contexts, we find that a substantial one in five Arab Muslims combines high attachment to Islam with support for feminism.
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Kamarubahrin, Aimu Fadzirul, and Abdullah Mohammed Ahmed Ayedh. "Critical Review on Waqf Experiences: Lessons from Muslim and Non-Muslim." IQTISHADIA 11, no. 2 (September 27, 2018): 332. http://dx.doi.org/10.21043/iqtishadia.v11i2.3272.
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<p>The purpose of this paper is to critically assess current practices in waqf institution based on Middle East, Asia and some selected non-Muslim countries experience. Muslims countries have their own ways of managing waqf. Some ways are similar to one another and some are different. The methodology used in this study is in depth review analysis of the literature of waqf practices in various countries. The paper could conclude that differences of waqf institution based on legal factors, historic of establishment and current implementation. The paper identifies, that the objective establishment of Waqf institution is benefit to the society and development of the country. This paper is based on critical analysis review of the waqf experiences literature review in selected countries. Future research might integrate this review with empirical methodology. There is a limit number of countries waqf experiences have been included in this study, future research might include more experiences. In term of the implications of findings, it hopes that the findings give more comprehensive and cross countries picture of waqf experience and practice. Which is, it will assist the related waqf regulators in the evaluation process of waqf management practices and determine best practice as well set up a benchmark waqf management practices.</p><p><br />Keywords: </p>
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Riyani, Irma. "Performing Islamic Rituals in Non-Muslim Countries: Wedding Ceremony among Indonesian Muslims in The Netherlands." Journal of Asian Social Science Research 1, no. 1 (December 31, 2019): 47–61. http://dx.doi.org/10.15575/jassr.v1i1.7.
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This paper discusses how the Indonesian Sunni Muslim leader Abdurrahman Wahid and the Iranian Shiite Muslim leader Ayatollah Khomeini responded to the debate about the relationship between Islam and the state. Their responses impacted on the struggle of Indonesian and Iranian Muslims in considering the ideological basis of Indonesian and Iranian states. On the one hand, Wahid with his educational and social background and Indonesian political context rejected the concept of an Islamic state. He did not agree with the formalization of Islamic sharia. To implement his idea, he promoted the idea of Pribumisasi Islam. For Wahid, islamization was not arabization. Khomeini, on the other hand, believed that Islam is a religion that has complete laws and way of life including social rules. According to Khomeini, to effectively implement these rules, Muslims need to have executive power. In Khomeini’s view, when the Quran calls for Muslims to obey Allah, the messenger, and ulil amri, this means that Allah instructs Muslims to create an Islamic state. To realise his views, Khomeini proposed the doctrine of Velayat-e al Faqeeh. Thus, different religious-political contexts of these two leaders contributed to their different responses to the relationship between Islam and the state.
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Kohardinata, Cliff, Clarissa Rachmadella Roshidawati, and Helena Sidharta. "Gold Reserves in Majority Non-Muslim Countries and Muslim Majority Countries." Gorontalo Development Review 4, no. 1 (April 1, 2021): 12. http://dx.doi.org/10.32662/golder.v4i1.1427.
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This study aims to analyse the priority of gold reserves compared to other reserves between non-Muslim countries with Muslim-majority countries, considering that Muslim scholars often put forward studies on gold or gold reserves, and even become a discourse on using gold as a transactional tool. The research methodology used in this study is a quantitative approach using secondary data. The results of this study indicated that non-Muslim majority countries more considering to use gold based on a reserve motive or precautionary motive for preventing risk. On the other hand, the precautionary motive has no effect on the decision of Muslim majority countries to prioritize gold as a reserve over other reserves.
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Tieman, Marco, Maznah Che Ghazali, and Jack G. A. J. van der Vorst. "Consumer perception on halal meat logistics." British Food Journal 115, no. 8 (August 2, 2013): 1112–29. http://dx.doi.org/10.1108/bfj-10/2011-0265.
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PurposeThe purpose of this paper is to investigate the preferred minimum level of segregation for halal meat in supermarket, transport, storage and terminals; the responsibility of halal logistics; and the willingness to pay for halal logistics in a Muslim and non‐Muslim country.Design/methodology/approachThis is a comparative study involving Muslim consumers in Malaysia and The Netherlands. Cross‐sectional data were collected through a survey with 251 Muslims in Malaysia and 250 Muslims in The Netherlands. Data were analysed by means of nonparametric tests.FindingsThere is a preferred higher level of segregation in a Muslim country than a non‐Muslim country. A Muslim country has a higher willingness to pay for a halal logistics system as compared to a non‐Muslim country. Furthermore, there lies a heavy responsibility with the manufacturer to extend halal assurance towards supply chain management.Research limitations/implicationsThe study confirms there is a need for a different level of segregation and therefore different halal logistics standard in a Muslim country and a non‐Muslim country. However, during the survey in The Netherlands significant rejections were received from especially first generation Muslims due to the lack of understanding of the Dutch language. Similar surveys need to be conducted in other countries in order to be able to generalise over the various Islamic schools of thought, local fatwas and local customs.Practical implicationsHalal logistics is important to the Muslim consumer and critical for the trust in a halal certified brand, which requires extending halal integrity from point of production to the point of consumer purchase.Originality/valueThis study is a preliminary one investigating the consumer perception on halal logistics. The study indicates the level of segregation required for a halal meat supply chain in a Muslim and non‐Muslim country.
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Tieman, Marco, Maznah Che Ghazali, and Jack G. A. J. van der Vorst. "Consumer perception on halal meat logistics." British Food Journal 115, no. 8 (August 2, 2013): 1112–29. http://dx.doi.org/10.1108/bfj-10-2011-0265.
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PurposeThe purpose of this paper is to investigate the preferred minimum level of segregation for halal meat in supermarket, transport, storage and terminals; the responsibility of halal logistics; and the willingness to pay for halal logistics in a Muslim and non‐Muslim country.Design/methodology/approachThis is a comparative study involving Muslim consumers in Malaysia and The Netherlands. Cross‐sectional data were collected through a survey with 251 Muslims in Malaysia and 250 Muslims in The Netherlands. Data were analysed by means of nonparametric tests.FindingsThere is a preferred higher level of segregation in a Muslim country than a non‐Muslim country. A Muslim country has a higher willingness to pay for a halal logistics system as compared to a non‐Muslim country. Furthermore, there lies a heavy responsibility with the manufacturer to extend halal assurance towards supply chain management.Research limitations/implicationsThe study confirms there is a need for a different level of segregation and therefore different halal logistics standard in a Muslim country and a non‐Muslim country. However, during the survey in The Netherlands significant rejections were received from especially first generation Muslims due to the lack of understanding of the Dutch language. Similar surveys need to be conducted in other countries in order to be able to generalise over the various Islamic schools of thought, local fatwas and local customs.Practical implicationsHalal logistics is important to the Muslim consumer and critical for the trust in a halal certified brand, which requires extending halal integrity from point of production to the point of consumer purchase.Originality/valueThis study is a preliminary one investigating the consumer perception on halal logistics. The study indicates the level of segregation required for a halal meat supply chain in a Muslim and non‐Muslim country.
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Iflah, Iflah. "WISATA HALAL MUSLIM MILENIAL." Jurnal Common 3, no. 2 (January 11, 2020): 153–66. http://dx.doi.org/10.34010/common.v3i2.2601.
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Year to year halal tourism is starting to become popular, in line with the increase in Muslim tourists. Development of halal tourism now carried out by various countries, both majority Muslim and non-Muslim countries. Target of halal tourism market is growing rapidly in the millennial Muslim because it is considered potential in driving halal tourism development. This study of halal tourism seeks to interpret cultural tourism which is synergized with the halal industry as a spiritual experience of modern society, namely millennial Muslims. This literature review will disscuss millennial Muslims in Indonesia as the main segment in utilizing the potential offered from domestic and foreign halal tourism based on literature and other references relating to halal tourism and Y generations. This literature study aims to explore halal tourism at local and abroad which focuses on the segmentation of millennial Muslims as a population that is considered potential in increasing halal tourism development. Focus on study in a particular segmentation is expected to be able to broaden the understanding of the concept of halal tourism from the perspective of the younger generation so that the halal tourism industry is able to develop according to the changes and needs of the times.
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van Koningsveld, P. S. "The Significance of Fatwas for Muslims in Europe: Some Suggestions for Future Research." NTT Journal for Theology and the Study of Religion 60, no. 3 (August 18, 2006): 208–21. http://dx.doi.org/10.5117/ntt2006.60.208.koni.
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Abstract In recent new Islamic interpretations of the world order as expressed, for instance, in the concept of Dâr al-Da’wa (‘The World of Preaching the Message’) Muslim minorities are to become full citizens of non-Muslim societies. This global view of the world as one, has lead to the appearance of a whole new branch of Islamic jurisprudence called the ‘Religious Jurispridence of Minorities’ (Fiqh al-Aqalliyât). Its purpose is to reinterpret Islamic principles in a situation in which Muslims are living in a minority position. Accurate understanding of the responses (Fatwas) that shape this jurisprudence is necessary to avoid many misunderstandings with regard to Muslims living in non-Islamic countries. In addition, this article argues that research in this field will allow following the developments of the interpretation of religious norms and rules in socalled ‘Muslim’ countries. Fiqh-al-Aqalliyat will influence Islam at large.
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Abu-Hamda, B., A. Soliman, A. Babekr, and T. Bellaj. "Emotional Expression and Culture: Implications from Nine Arab Countries." European Psychiatry 41, S1 (April 2017): S230. http://dx.doi.org/10.1016/j.eurpsy.2017.01.2237.
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IntroductionThere is a notion that emotional expression is universal, yet it is subject to cultural variations. Research in this field has studied cultural extremes in European, American and East Asian cultures. However, very little is known about the differences in emotional expression in the Arab subcultures.ObjectiveExploring the differences between the emotional reactions among the nine Arab subcultures.Aims (1) Examining the cultural differences in emotional reactions; (2) examining the differences between Muslim and non-Muslim individuals; (3) exploring the differences between Arabs and non-Arabs.MethodsSeveral real life scenarios including 15 different stressful situations and 15 non-stressful situations were presented to 40 individuals from the nine Arab subcultures. The participants were aged between 18 to 40 years of age. The subjects were randomly classified into groups depending on whether they were Arabs or non-Arabs and according to whether they were Muslims or non-Muslims. The subjects’ emotional reactions were measured by means of Likert-like items.ResultsThe results showed that there were no significant differences among the nine Arab subcultures in their emotional reactions to the non-stressful situations. However, there were significant differences among the Arab subcultures in the stressful situations. Moreover, both religion and ethics were strong predictors of the differences in the emotional reactions that varied between subjects in their cultural group. The Arab Muslims tended to express more anger but the Arab non-Muslims expressed more sadness.ConclusionsEmotional expression is impacted by ones’ cultural background and is particularly influenced by religion and ethics. Although Arab countries share the same language, they express emotions differently.Disclosure of interestThe authors have not supplied their declaration of competing interest.
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Lujja, Sulaiman, Mustafa Omar Mohammed, and Rusni Hassan. "Islamic banking: an exploratory study of public perception in Uganda." Journal of Islamic Accounting and Business Research 9, no. 3 (May 8, 2018): 336–52. http://dx.doi.org/10.1108/jiabr-01-2015-0001.
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PurposeIslamic banking (IB) has been globally embraced by over 76 countries, with over $2tn in assets. Despite this remarkable progress, there are countries that are yet to fully embrace IB (Uganda inclusive). All the ongoing initiatives in Uganda (at policy level) to establish IB require supporting study of public awareness and attitudes toward IB. This will stimulate a down-top approach to the feasibility of IB and policymaking, thus providing a fertile ground for wider consideration of the majority stakeholders’ views in formulating standards and policy guidelines regulating IB. This study aims to explore the perception of Ugandans towards IB. Design/methodology/approachThe study is exploratory in nature and uses a quantitative method. Out of the 400 questionnaires distributed, only 354 were usable for further analysis. SPSS 21 was used to analyze data using descriptive statistics and factor analysis. FindingsMajor findings indicate that unlike non-Muslims, Muslims are more knowledgeable about the IB culture, although both groups have low awareness about IB terminologies. There were inconsistences in Muslim and non-Muslim attitudes toward IB, for instance; while non-Muslims are motivated by “profitability”, Muslims’ inclination to IB is mainly due to “religious and profitability combined”. Both groups demonstrated some uniformity in their selection criteria of banks such as “third party influence”, although they are inconsistent in other factors. Originality/valueThe novelty of this study rests in its down-top approach to feasibility of IB by gauging the perception of majority stakeholders before IB is established. The study is conducted in a heterogeneous society unlike many of similar studies that have focused on Muslim majority countries. As most studies (with similar background) are at least 18 years old, this study remains outstanding in gauging the dynamics of stakeholders in Muslim minority countries which have yet established IB.
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Fleischmann, Fenella, and Karen Phalet. "Religion and National Identification in Europe: Comparing Muslim Youth in Belgium, England, Germany, the Netherlands, and Sweden." Journal of Cross-Cultural Psychology 49, no. 1 (November 30, 2017): 44–61. http://dx.doi.org/10.1177/0022022117741988.
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How inclusive are European national identities of Muslim minorities and how can we explain cross-cultural variation in inclusiveness? To address these questions, we draw on large-scale school-based surveys of Muslim minority and non-Muslim majority and other minority youth in five European countries (Children of Immigrants Longitudinal Survey [CILS]; Belgium, England, Germany, the Netherlands, and Sweden). Our double comparison of national identification across groups and countries reveals that national identities are less strongly endorsed by all minorities compared with majority youth, but national identification is lowest among Muslims. This descriptive evidence resonates with public concerns about the insufficient inclusion of immigrant minorities in general, and Muslims in particular, in European national identities. In addition, significant country variation in group differences in identification suggest that some national identities are more inclusive of Muslims than others. Taking an intergroup relations approach to the inclusiveness of national identities for Muslims, we establish that beyond religious commitment, positive intergroup contact (majority friendship) plays a major role in explaining differences in national identification in multigroup multilevel mediation models, whereas experiences of discrimination in school do not contribute to this explanation. Our comparative findings thus establish contextual variation in the inclusiveness of intergroup relations and European national identities for Muslim minorities.
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Tsagarousianou, Roza. "European Muslim Diasporic Geographies." Middle East Journal of Culture and Communication 9, no. 1 (2016): 62–86. http://dx.doi.org/10.1163/18739865-00901007.
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This article, based on extensive fieldwork among Muslim communities in five western European countries, explores the ways in which European Muslims ‘situate’ themselves emotionally, culturally and politically vis-à-vis fellow Muslims in Europe and the Muslim world. Drawing on theories of space, place and identity, the article examines processes that amount to the construction of translocal/transnational phenomenological geographies through the utilization of time/space distanciating technologies to cultivate long-distance relations that are crucial to the identification process of European Muslims. Through these they engage in processes of cultural negotiation and translation, of forging of local and translocal links and solidarities that rest on making cognitive and emotional investments and thereby constructing and disseminating narratives shared among themselves and other Muslims.
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Nurmila, Nina. "The Influence of Global Muslim Feminism on Indonesian Muslim Feminist Discourse." Al-Jami'ah: Journal of Islamic Studies 49, no. 1 (June 29, 2011): 33–64. http://dx.doi.org/10.14421/ajis.2011.491.33-64.
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Since the early 1990s, many Muslim feminist works have been translated into Indonesian. These are, for example, the works of Fatima Mernissi, Riffat Hassan, Amina Wadud, Asghar Ali Engineer, Nawal Saadawi, Asma Barlas and Ziba Mir-Hossaini. These works have been influential in raising the awareness of Indonesian Muslims concerning Islam as a religion which supports equality and justice, but whose message has been blurred by patriarchal interpretations of the Qur’an which mostly put men in the superior position over women. Influenced by Muslim feminists from other countries, there has been an increasing number of Indonesian Muslim scholars, both male and female, who have challenged the existing male biased Qur’anic interpretations on gender relations. These scholars, for instance, are Lily Zakiyah Munir, Nasaruddin Umar, Zaitunah Subhan, Musdah Mulia and Nurjannah Ismail. This paper aims to shed some light on the influence of non-Indonesian Muslim feminist works on Indonesian Muslim feminist discourse. It will also discuss some of the reactions of Indonesian Muslims to the works of Muslim feminists. While some argue for the reinterpretation of the Qur’anic verses from the perspective of gender equality, others feel irritation and anger with the contemporary Muslim feminist critique of the classical Muslim interpretations of the Qur’an, mistakenly assuming that Muslim feminists have criticized or changed the Qur’an. This feeling of anger, according to Asma Barlas, may be caused by the unconscious elevation in the minds of many Muslims of the classical fiqh and tafsir into the position of replacing the Qur’an or even putting these human works above the Qur’an. This, according to her, has unconsciously left the Qur’an “untouchable” (too sacred to be reinterpreted) for most contemporary Muslims.
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Nafeel Mahboob, Mohamed. "Investing in Shares From an Islamic Point View." Bait Al Mashura Journal, no. 03 (October 1, 2015): 120–45. http://dx.doi.org/10.33001/m011020150313.
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Consecutive shortcomings and failures of financial markets along with the moral hazards have created a demand for an alternative system for financial markets in both the Muslims and non-Muslim secular societies in the West and East. The paper investigates possibility of applying Islamic finance principles on investment opportunities available to Muslim communities living in either Muslim or non-Muslim countries which are predominated by conventional secular systems economically and financially, it takes stock of the views of contemporary scholars regarding the consistency of Islamic finance principles for investing in shares of joint stock companies, it examines the roles that had been played by Islamic finance and Shari
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Lussier, Danielle N., and M. Steven Fish. "Men, Muslims, and Attitudes toward Gender Inequality." Politics and Religion 9, no. 1 (January 12, 2016): 29–60. http://dx.doi.org/10.1017/s1755048315000826.
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AbstractGender-based inequality is often regarded as a salient characteristic of Muslim societies, yet few works have systematically compared the status of women in Muslim and non-Muslim communities. Fish (2011) finds a gender gap in structural indicators of inequality in Muslim-majority countries that cannot be explained by levels of economic development, raising questions about whether attitudes favoring inequality are more prominent among Muslims. We investigate the impact of structural-situational factors and religious identification on attitudes toward gender-based inequality using hierarchical-level models. We find that: (1) Muslim self-identification and the size of a country's Muslim population predict attitudes supportive of inequality; (2) an individual's gender has a stronger effect on attitudes than does religious identification; and (3) measures of structural inequality also shape attitudes. The effects of these variables remain strong when we consider other contextual elements, such as gross domestic product per capita, education, age, location in the Middle East, and fuels dependence.
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V. Liulka, V. Liulka. "MUSLIM MIGRATION: THEORETICAL BASIS." Bulletin of Taras Shevchenko National University of Kyiv. History, no. 139 (2018): 45–48. http://dx.doi.org/10.17721/1728-2640.2018.139.08.
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The article is dedicated to the discussion questions of theoretical aspects of Muslim migration to the countries, where the Islam has no position of dominant religion. The interest to this problem increased because of growth of the Muslim population and the expansion of Muslim migration. The terminological aspects of the term “hegira” (“hijra”) is analysed in Arabic and Ukrainian languages; the meaning of the term in linguistic and Sharia law is separated. The historical retrospective of migration practice of the first Muslims is traced by the author on the evidence of Quran and Sunnah. In particular, the author analysed the resettlement of Muslims to Ethiopia and the migration from Mecca to Medina. The causes of migration, it’s process and aftermath for the Muslim doctrine are considered in the article. The views of the modern Muslim theologists on the Muslim migration waves to the Western countries after the Arab-Israeli conflicts and the crisis of Syria are compared.
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Abdul Shukor, Syadiyah, and Nor Asiah Omar. "SUSCEPTIBILITY TO INTERPERSONAL INFLUENCE AMONG YOUNG ADULT MUSLIMS." Journal of Nusantara Studies (JONUS) 4, no. 2 (December 18, 2019): 247–64. http://dx.doi.org/10.24200/jonus.vol4iss2pp247-264.
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Consumer susceptibility to interpersonal influence is a general trait that varies across persons and affects a number of consumer behaviour. This study assessed the similarities and differences in terms of consumer susceptibility to interpersonal influence between young adult Muslim living in a Muslim country (i.e. Malaysia) and non-Muslim country (i.e. Britain). To investigate the differences in susceptibility to interpersonal influence between young adult Muslim in Malaysia and Britain, the Consumer Susceptibility to Interpersonal Influence Scale was used. A total of 175 and 217 completed survey questionnaires were collected from Malaysian Muslim and British Muslim sample, respectively. Data collected were analysed using exploratory factor analysis and independent t-test. Findings suggest that irrespective of group, there were two-factor dimensions underlying an individual’s susceptibility to interpersonal influence; namely normative and informational influence. In comparison to British Muslim, Malaysian Muslims were more susceptible to normative influence. This finding may suggest the importance of group approval among Malaysian Muslims’ decision-making. While most Muslim consumers’ lifestyle, dietary and financial rules are determined by the Islamic faith, findings from this study suggest that they are far from homogeneity. This study reveals that Muslim consumer from Malaysia and Britain demonstrate differences in terms of their susceptibility to interpersonal influence which consequently will affect marketing practitioners around the world on how to serve their relatively young Muslim consumers from different countries.
Keywords: Muslim, susceptibility to interpersonal influence, young adult
Cite as: Shukor, A. S., & Omar, N. (2019). Susceptibility to interpersonal influence among young adult Muslims. Journal of Nusantara Studies, 4(2), 247-264. http://dx.doi.org/10.24200/jonus.vol4iss2pp247-264
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Araújo, Shadia Husseini de. "Desired Muslims: Neoliberalism, halal food production and the assemblage of Muslim expertise, service providers and labour in New Zealand and Brazil." Ethnicities 21, no. 3 (February 24, 2021): 411–32. http://dx.doi.org/10.1177/1468796821998369.
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Critical scholarship has shown that neoliberalism has reinforced Islamophobia, anti-Muslim racism and projections of Muslims as undesirable in many contexts, particularly in ‘the West’. Little is said about other impacts neoliberal ideology has had on the ways Muslim (immigrant) communities are viewed and (dis)integrated into Muslim-minority contexts. Against this backdrop, this paper argues that Muslims can also be desired and systematically mobilized in predominantly non-Muslim countries where neoliberalized economies capitalize on their identities. The argument is illustrated through case studies in contexts of halal food production and trade in New Zealand and Brazil. Drawing on conceptualizations of neoliberal utility/necessity perspectives on immigrants as well as on assemblage thinking, this paper shows, first, that neoliberal restructuring has played a major role in the development of trade relations with the Islamic world and thus in the emergence of demands for Muslim expertise, service providers and workers in both countries. It demonstrates, second, how Muslim identities have been systematically assembled to meet these demands, and third, that the assemblages are at the same time limited by largely (though not exclusively) neoliberal logics. Finally, the paper shows that many of the assembling practices and logics are similar in both contexts and likely to be found elsewhere. Their effects, however, diverge due to different local conditions. The findings imply that relations between neoliberal ideology and the ways Muslims are viewed and (dis)integrated in Muslim-minority contexts are complex and unfold differently across space, and that this complexity deserves greater academic scrutiny.
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ABDALLAH, Mahdi Ali. "THEORIZING AND ROOTING IN THE JURISPRUDENCE OF MINORITIES IN ISLAMIC ECONOMIC THOUGHT." International Journal of Humanities and Educational Research 03, no. 03 (June 1, 2021): 90–103. http://dx.doi.org/10.47832/2757-5403.3-3.10.
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This research deals with a juristic view of the Islamic economic insight on the existence of Muslims in the non-Muslim countries in the West and how to handle their problem of housing and providing them with houses through dealing with usurious banks. Moreover, it is about helping them to have a well-off living by creating an Islamic market or Muslim merchants. The morals, principles and thought of Islam can be introduced to the world of non-Muslims. So, the mechanism of creating the market and merchants has been tackled. Besides, the issue of when Muslim have the right to deal with such banks has also been addressed throughout making use of the rules of jurisprudence. May Allah help and guide us. That is why the research is titled (Theorizing and rooting in the jurisprudence of minorities in Islamic economic thought
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Younis, Ali Abdurrahman, and Hamdy Fouad Moselhy. "Pattern of attempted suicide in Babylon in the last 6 years of sanctions against Iraq." International Psychiatry 7, no. 1 (January 2010): 18–19. http://dx.doi.org/10.1192/s1749367600000965.
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Suicide among Muslims and in Muslim countries is rare (Hocaoglu et al, 2007). Although much of the research has comprised simple descriptive studies, and despite the possible underreporting of suicidal behaviour in countries where such behaviour is illegal, suicide rates do appear to be lower among Muslims than among the followers of other religions, even in countries which have populations belonging to several religious groups (Lester, 2006). However, rates of attempted suicide do not appear to be lower in Muslims than in non-Muslims (Pritchard & Amanullah, 2007), possibly because although there are strong religious sanctions against suicide, there are no clear principles regarding attempted suicide.
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Jasch, Hans-Christian. "State-Dialogue with Muslim Communities in Italy and Germany - The Political Context and the Legal Frameworks for Dialogue with Islamic Faith Communities in Both Countries." German Law Journal 8, no. 4 (April 1, 2007): 341–80. http://dx.doi.org/10.1017/s2071832200005642.
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Estimates of the number of Muslims in EU Member States vary widely, depending on the methodology and definitions used and the geographical limits imposed. Excluding Turkey and the Balkan-regions, researchers estimate that as many as 13 to 20 million Muslims live in the EU: That is about 3.5 - 4% of the total EU population. Muslims are the largest religious minority in Europe, and Islam is the continent's fastest growing religion. Substantial Muslim populations exist especially in Western European countries, including France, Germany, the United Kingdom, Spain, Italy, the Netherlands, Belgium and the Scandinavian Countries. Europe's Muslim populations are ethnically diverse and Muslim immigrants in Europe hail from a variety of Middle Eastern, African, and Asian countries, as well as Turkey. Most Muslim communities have their roots in Western Europe's colonial heritage and immigration policies of the 1950s and 1960s used to counter labor shortages during the period of reconstruction after World War II. These policies attracted large numbers of North Africans, Turks, and Pakistanis. Furthermore, in recent years, there have been influxes of Muslim migrants and political refugees from other regions and countries, including the Balkans, Afghanistan, Iraq, Somalia, and the West Bank and Gaza Strip.
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Choi, Seung-Whan. "Terrorist campaigns and the growth of the Muslim population." Japanese Journal of Political Science 22, no. 1 (March 2021): 40–56. http://dx.doi.org/10.1017/s1468109921000013.
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AbstractThe world population of Muslims has increased exponentially in the past decade. Why is the world's Muslim population growing so quickly? This study offers a new theoretical perspective: the growth of the worldwide Muslim population is a result of a series of terrorist campaigns that inspire non-Muslims to convert to Islam. For empirical testing, this study employs a cross-national, time-series analysis of 152 countries from 1970 to 2007. Although there is lack of data on conversions that follow terrorist campaigns for a direct test of the theory, this study finds a correlation between terrorist attacks and growth of the Muslim population. This finding is robust and consistent even after controlling for salient demographic reasons for growth, such as the level of fertility and immigration.
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Sarkissian, Ani. "Religious Regulation and the Muslim Democracy Gap." Politics and Religion 5, no. 3 (December 2012): 501–27. http://dx.doi.org/10.1017/s1755048312000284.
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AbstractThis article argues that high levels of government regulation of religion help to explain the “democracy gap” in majority Muslim countries. Controlling for previously hypothesized determinants of democracy, it finds that as levels of regulation increase, levels of democracy decline. Examination of specific types of religious regulation in Muslim-majority countries uncovers a pattern of repression of religious expression that may be used to mobilize citizens politically. These regulations are targeted more often at Muslims who seek independence from state-controlled religion or who wish to challenge authoritarian governments, rather than at non-Muslim minorities or at religious worship more generally. Thus, authoritarian and semi-authoritarian regimes in Muslim-majority states successfully use policies toward religion to restrict political competition and inhibit democratic transition.
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Thye Goh, Tiong, Norazah Mohd Suki, and Kim Fam. "Exploring a consumption value model for Islamic mobile banking adoption." Journal of Islamic Marketing 5, no. 3 (September 2, 2014): 344–65. http://dx.doi.org/10.1108/jima-08-2013-0056.
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Purpose – The purpose of this study is to explore a consumption values model for Islamic mobile banking acceptance and to identify any differences in perceived consumption values between Muslims and non-Muslims towards the use of Islamic mobile banking services. Design/methodology/approach – Using an online survey method, a sample of 183 was collected and the partial least squares (PLS) method was used to evaluate the model and validate hypothesis, as it is ideal for assessing both the psychometric properties of all scales and, subsequently, to test the structural relationships proposed in the model. Findings – Empirical results via the PLS method demonstrates that the result satisfactorily explains the adoption of Islamic mobile banking and further demonstrates the use of the consumption values model as an alternate approach for technology adoption. The consumption values model approach appears to have a stronger fit for Muslims than non-Muslims with 66.6 per cent of the variance explained and a goodness-of-fit index of 0.724. The conditional factors are important in the non-Muslims compared to Muslims. Muslims seem to value emotional factors more than non-Muslims. Research limitations/implications – The current research findings represent mainly university students with some exposure to Islamic mobile banking experience and familiarity with mobile technology. Indeed, the samples were taken from Malaysia, an Islamic country that has a diverse ethnic and cultural background. Hence, the result may not apply to other Islamic countries, e.g. Arabic countries due to the cultural background differences. Future researchers could overcome the limits of generalisability by increasing sample coverage. Practical implications – This research finding is useful as the comparison is made between Muslim and non-Muslim consumers which help practitioners and researchers to better understand the different adoption characteristics and advance insights on how to promote such a technological service for everyday banking needs especially to different segments of the community. In developing Islamic mobile banking interactions, designers should look beyond the system’s ease of use and take advantage of the different consumption values to include personalisation in the service design through automatically recognising Muslim customers and non-Muslim customers during system use. Originality/Value – The study contributed to the theory of consumption values model in technology adoption and demonstrated the model is capable of explaining the functional, emotional, epistemic, conditional and social values on consumers in their adoption intention. This research provides empirical findings not reported in previous studies due to the overly represented technology acceptance model approach.
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Friberg, Jon Horgen, and Erika Braanen Sterri. "Decline, Revival, Change? Religious Adaptations among Muslim and Non-Muslim Immigrant Origin Youth in Norway." International Migration Review 55, no. 3 (January 25, 2021): 718–45. http://dx.doi.org/10.1177/0197918320986767.
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This article explores religious adaptation among immigrant-origin youth in Norway, using the first wave of the Children of Immigrants Longitudinal Study in Norway (CILS-NOR). To capture different dimensions of religious change, we distinguish between 1) level of religiosity, measured by religious salience and religious practices, and 2) social forms of religious belief, measured as the level of rule orientation and theological exclusivism. We compare immigrant-origin youth in Norway with young people in their parents’ origin countries, using the World Value Survey. We then compare immigrant-origin youth who were born in Norway to those who were born abroad and according to their parents’ length of residence in Norway. As expected, immigrant-origin youth from outside Western Europe—and those originating in Muslim countries in particular—were more religious than native and western-origin youth and more rule oriented and exclusivist in their religious beliefs. However, our results suggest that a process of both religious decline and religious individualization is underway among immigrant origin youth in Norway, although this process appears to unfold slower for Muslims than for non-Muslims. The level and social forms of religiosity among immigrant-origin youth are partially linked to their integration in other fields, particularly inter-ethnic friendships. We argue that comparative studies on how national contexts of reception shape religious adaptations, as well as studies aiming to disentangle the complex relationship between religious adaptation and integration in other fields, are needed.
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S. Karim, Mehtab. "Socio-economic Development, Population Policies, and Fertility Decline in Muslim Countries." Pakistan Development Review 43, no. 4II (December 1, 2004): 773–89. http://dx.doi.org/10.30541/v43i4iipp.773-789.
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As societies transform from a predominantly traditional to a predominantly modern system, they tend to experience considerable demographic changes. Coale (1984) notes that this “transformation is the substitution of slow growth achieved with low fertility and mortality for slow growth maintained with relatively high fertility and mortality rates”. Demographic transition in Muslim countries is a fairly late phenomenon as discussed in the next section. Most of these countries have followed a similar trend as by many other developing countries. According to the most recent estimate provided by The Economist [September (2003)], the number of Muslims was 1.5 billion in 2003, of which about 97 percent were living in Asian and African countries. About one fourth were concentrated in South Asia and another one-fifth in the Middle-East and North Africa (Arab countries). Figure 1 provides the breakdown of Muslim population living in different regions of the World. Percentage of population in major Muslim countries and their estimated number at the beginning of the 21st Century are given in Table 1. Of 47 Muslim-majority countries, where more than 50 percent of the total population is reported to be followers of Islam,1 36 have populations that are more than 85 percent Muslims, while only seven of them contain less than 70 percent Muslims. However, the six largest Muslim-majority countries (in order, Indonesia, Pakistan, Bangladesh, Iran, Turkey and Egypt) contain about two-thirds of the