Relevant bibliographies by topics / Non-Muslim Minorities

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Academic literature on the topic 'Non-Muslim Minorities'

Author: Grafiati
Published: 4 June 2021
Last updated: 1 February 2022

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Journal articles on the topic "Non-Muslim Minorities"

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Adegoke, Kazeem Adekunle. "FIQH AL-AQALLIYYAH AND MUSLIM MINORITIES IN A NON-MUSLIM COMMUNITY." Jurnal Syariah 29, no. 1 (April 30, 2021): 1–20. http://dx.doi.org/10.22452/js.vol29no1.1.

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This study researches into the legal theory of fiqh al-aqaliyyah and Muslim minorities in a contemporary non-Muslim community. In order to achieve this objective, the paper examines the fiqh al-aqalliyyah, its legal position in Islamic jurisprudence, its legal instruments and its applicability to lessen the physical, social, financial and emotional hardships or difficulties encountered by Muslim minorities who find themselves in an unfamiliar non-Muslim environment. Research method used in this study is expository, descriptive and analytical in order to showcase the applicability of fiqh al-aqalliyyah in the modern legal theory within the context-specific and needs-based neo-ijtihād legal rulings for Muslim minorities. Conclusively, the paper makes findings that context-specific and needs-based neo-ijtihād legal rulings of fiqh al-aqalliyyah is still viable in this contemporary period to arrest new jurisprudential challenges facing the Muslim minorities in non-Muslim communities. Also neo-ijtihād exercise of fiqh al-aqalliyyah from a competent Islamic jurists and legal theorists of a particular society is meant for that society only and should not be given general or universal application so as not to cause confusion in the context-specific and needs-based jurisprudential response. Finally, the study recommends that Muslim minorities should make use of the Islamic jurists and legal theorists’ neo-Ijtihād exercise of fiqh al-aqaliyyah which are peculiar to their environment in procuring solutions to some of the contemporary Islamic jurisprudential challenges facing them in the non-Muslim community.
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Oztig, Lacin Idil, and Kenan Aydın. "The AKP’s Approach toward Non-Muslim Minorities." Alternatives: Global, Local, Political 42, no. 2 (May 2017): 59–73. http://dx.doi.org/10.1177/0304375417741706.

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Since the Justice and Development Party (the AKP) came to power, it has expanded the rights of non-Muslim minorities. In order to provide a comprehensive theoretical perspective of the AKP’s policies toward non-Muslim minorities, this article utilizes constructivist and rationalist insights (the logic of appropriateness and the logic of consequences, respectively). This article argues that the AKP’s policies toward non-Muslim minorities are linked to its normative commitment to religious freedom. In addition, by drawing upon the literature of political marketing, this article argues that the AKP’s policies toward non-Muslim minorities can be analyzed as a strategy to expand its voter base.
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Khalidi, Omar. "Muslim minorities: theory and experience of Muslim interaction in non‐Muslim societies." Institute of Muslim Minority Affairs. Journal 10, no. 2 (July 1989): 425–37. http://dx.doi.org/10.1080/13602008908716130.

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Rahman, Fazlur. "Non‐Muslim minorities in an Islamic state." Institute of Muslim Minority Affairs. Journal 7, no. 1 (January 1986): 13–24. http://dx.doi.org/10.1080/13602008608715961.

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Choksy, Jamsheed K. "Non-Muslim Religious Minorities in Contemporary Iran." Iran and the Caucasus 16, no. 3 (2012): 271–99. http://dx.doi.org/10.1163/1573384x-20120017.

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A little over three decades ago, during the reign of the last Pahlavi monarch Mohammad Reza Shah Pahlavi, non-Muslim religious minorities in Iran experienced life within a relatively tolerant society. Since the Islamic Revolution in 1979, Iran’s native Zoroastrians, Jews, Christians, Mandaeans, and Baha’is have experienced increasing discrimination, isolation, and intimidation. Those non-Muslim religious minorities provide Iranian society with confessional pluralism and cultural diversity, thereby serving also as a moderating population sliver against Shi‘ite fundamentalism. But now the non-Muslim communities collectively have diminished to less than 2 percent of Iran’s 75,2 million residents. Yet, these minorities have attracted very limited domestic and international attention or concern because their situation is poorly understood. This article, based on extensive fieldwork in Iran during the 1980s, 1990s, and 2000s, examines the situations of those Zoroastrians, Christians, Jews, Mandaeans, and Baha’is. While Sunnis also are a religious minority in Iran and do experience prejudices too, intra-Muslim tension with its origins in seventh century religious disputes and its geopolitical reverberations to the present day go beyond the scope of this article.
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Jeldtoft, Nadia. "Lived Islam: religious identity with ‘non-organized’ Muslim minorities." Ethnic and Racial Studies 34, no. 7 (July 2011): 1134–51. http://dx.doi.org/10.1080/01419870.2010.528441.

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Syamsul Arifin, Muhammad Wahyudi, and Muh Mustakim. "Political Leadership Among Religious Minorities." Al-Ulum 21, no. 1 (June 1, 2021): 1–26. http://dx.doi.org/10.30603/au.v21i1.1838.

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This article focuses on the study of non-Muslim leadership, which is mentioned in several verses in the Qur'an and often triggers debates in the public sphere, especially at the moment of electoral politics in Indonesia. Because the discussion about this often uses verses from the Qur'an as justification, it is interesting to examine the views of the commentators in Indonesia, which is focused on Surah Al-Maidah verse 51. To explore the views of the two commentators, this study uses library research by comparing (comparative analysis) between Tafsir Al-Azhar and Tafsir Al-Misbah. The study of the opinions of the two commentators finds out that the political positions of non-Muslims as leaders for Muslims have two different views. First, not. Second, the prohibition is to make non-Muslims as auliya' then Shihab explains the position of non-Muslims in three parts, one of which is that a non-Muslim who lives in peace with Muslims has the same rights and obligations as Muslims, as well as the right to be a leader.
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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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Jeldtoft, Nadia, and Jørgen S. Nielsen. "Introduction: methods in the study of ‘non-organized’ Muslim minorities." Ethnic and Racial Studies 34, no. 7 (July 2011): 1113–19. http://dx.doi.org/10.1080/01419870.2010.528442.

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Hussain, S. Mazhar. "International Conference on Muslim Minority /Majority Relations." American Journal of Islam and Society 7, no. 1 (March 1, 1990): 99–103. http://dx.doi.org/10.35632/ajis.v7i1.2673.

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The International Conference on Muslim Minority/Majority Relations held in New York, Rabi' al Awwal 23-25, 1410/0ctober 24 to 26, 1989 brought to the fore some of the little known but significantly major problems faced by the Muslim minority communities in many parts of the world. The magnitude of the problem can be seen from the fact that the Muslim minorities form one-third of the world Muslim population, over 300 million out of an estimated one billion Muslims. The three day conference was divided into different areas of concern. Over 50 papers were presented. Among the topics discussed were: North American Arab Muslims, an Intellectual and Attitudinal Profile of the Muslim Community in North America; Muslim/Non-Muslim Relations in America; Economic Development of Indian Muslims, Issues and Problems; The Turks in Bulgaria; South Africa: The Role of a Muslim Minority in a Situation of Change; The Islamic Minorities in Kenya, Tanzania and Mozambique; Muslim/Christian Relations in Sudan; Muslim Women in an Alien Society: A Case Study in West Germany; Muslims in Britain: Some Recent Developments; Muslim Minorities and non-Muslim Party Politics in the Netherlands; Muslim Minorities in the Soviet Union, China, Australia, Sri Lanka, Tibet, Philippines, Thailand and other areas. The first day of the conference was devoted to North America, Asia and Africa. In the session on North America, Dr. Ni'mat Barazangi highlighted the fact that the process of adjustment and integration of Muslims in America had its own challenges. On the one hand, the immigrant Muslims realize the need to maintain their religious and cultural identity, and, on the other, it is not easy, or even practical, to stay away from the mainstream of the majority culture and its impact ...
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Dissertations / Theses on the topic "Non-Muslim Minorities"

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Savaskan, Durak Nuran. "Non - Muslim Minorities And Turkish National Identity: A Research Through Armenian And Greek Literary Works." Phd thesis, METU, 2004. http://etd.lib.metu.edu.tr/upload/2/12605349/index.pdf.

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The purpose of this study is to concentrate on the changing discourses in Turkish history and their constitutive themes in positioning the self&
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image of the minorities, i.e., Armenians and Greeks, the Turks being other. The research is carried out on the basis of the literary works produced by the intellectuals / authors of these minorities. The historical context, which is taken as the reference point for these discourses, covers the period from the late Ottoman Period up to the early 1960s. Furthermore, the study explores how the ethnic minorities constructed their identities in the last century. This study also seeks to find out which discourses have been the leading ones through history and to determine the continuities and ruptures in the use of themes by these ethnic groups to construct their identities. In addition, policies and ideologies attributed to the state by the minorities are tackled with the literary works and main discursive elements used by minority groups to (de)construct Turkish national identity are explored.
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Akan, Aysun. "Press Discourse In Turkey As An Agent Of Discrimination Towards The Non-muslims: A Critical Analysis Of The Press Coverage Of The 1934 Thrace Events, 1942 Wealth Tax And 6/7 September 1955 Riots." Phd thesis, METU, 2009. http://etd.lib.metu.edu.tr/upload/12611115/index.pdf.

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The purpose of the study is to focus on the press discourse in the representation of the non-Muslims in the news reports, editorials and columns based on the case studies of the 1934 Thrace Events, 1942 Wealth Tax and 6/7 September 1955 Riots. The aim is to critically analyse the ideological representation of the non-Muslims in the Turkish press through critical linguistics and discourse analysis.
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Mohammed, Amjad M. "Muslims as Minorities in non-Muslim Lands with Specific Reference to the Hanafi Law School and Britain. A social and legal study of Muslims living as a minority in Europe, particularly Britain; focussing on how traditional Islam facilitates Muslims to practice their faith within this secular context." Thesis, University of Bradford, 2011. http://hdl.handle.net/10454/5409.

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In the 21st century Muslims can be found as minorities in what can be described as secular, democratic western countries. The research presented in this study will trace the process by which this community arrived in Western Europe and in particular Britain. Furthermore, it will explain how the community developed its faith identity within this context by detailing three particular stances they have adopted, namely; assimilation, isolation, integration. The thesis argues that rather than the assumption which exists that applying Traditional Islam causes Muslims to isolate from the indigenous population and form a 'state within a state' it actually gives the religious confidence and identity to integrate within the wider society. The study also focuses on Islamic Law as interpreted by the 'anaf' Law school and highlights in detail the multi-pronged and robust nature of its legal theory and subsequent application. There is an opportunity whilst determining the context to challenge the so-called 'classical' Islam's view of the world, especially the view that all non-Muslim lands are d'r al-'arb. The research details a novel understanding of the classical view and discusses how the state's attitude towards Islam and Muslims determines its territorial ruling. In conclusion, the study has shown that the traditional interpretive model inherently possesses the flexibility, relevance and applicability to take into consideration minority-status of Muslims in Britain adhering to the 'anaf' Law School. This is manifest by the ability this model has to deal with contemporary issues in wide ranging subjects like Medicine, Politics and Finance As a result it facilitates their integration within this secular society whilst remaining true to their faith.
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Books on the topic "Non-Muslim Minorities"

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Islam and non-Muslim minorities. Penang, Malaysia: Just World Trust, 1997.

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Chaudhry, Muhammad Sharif. Non-Muslim minorities in an Islamic state. Lahore: Impact Publications International, 1995.

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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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Network, Asian Muslim Action, ed. Muslims and tolerance: Non-Muslim minorities under Shariah in Indonesia. Chiang Mai, Thailand: Asian Muslim Action Network, 2008.

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Langer, Phil C. Muslim service members in non-Muslim countries: Experiences of difference in the armed forces in Austria, Germany and the Netherlands. Strausberg: Sozialwissenschaftliches Institut der Bundeswehr, 2011.

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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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Don, Abdul Ghafar Haji, Berhanundin Abdullah, Zulkiple Abd Ghani, and Bengkel Dakwah Non-Muslim (1998 : Universiti Kebangsaan Malaysia?), eds. Dakwah kepada non-Muslim di Malaysia: Konsep, metode, dan pengalaman. Bangi, Selangor: Jabatan Pengajian Dakwah dan Kepimpinan, Fakulti Pengajian Islam, Universiti Kebangsaan Malaysia, 1998.

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Joshua, Castellino, and Cavanaugh Kathleen A. 2 Minority Identities in the Middle East: Religious Minorities. Oxford University Press, 2013. http://dx.doi.org/10.1093/acprof:oso/9780199679492.003.0002.

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In this chapter there are two primary categories to emerge with regard to the classification of minorities in the Middle East. The first comprises religious minorities, both early religious groups and more contemporary groups established during or after the nineteenth century. The second category comprises Muslim ethnic groups spread over two or more territories with a distinct cultural identity and language. This chapter details religious minority identities. Within the first section of this chapter, we examine non-Muslim religious communities including Jews, and a rather broad number of Christian communities, while accepting that some groups cross-cut this category. Section two examines Islamic minority communities including the ‘Alawis, Druze, Babism and the Baha’i Faith, and Ismaili communities.
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Book chapters on the topic "Non-Muslim Minorities"

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Poulton, Hugh. "Non-Albanian Muslim minorities in Macedonia." In The New Macedonian Question, 107–25. London: Palgrave Macmillan UK, 1999. http://dx.doi.org/10.1057/9780230535794_8.

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Simonsohn, Uriel. "Muslim Involvement in Non-Muslim Political Affairs in the early Islamic Period." In Religious Minorities in Christian, Jewish and Muslim Law (5th - 15th centuries), 341–52. Turnhout: Brepols Publishers, 2017. http://dx.doi.org/10.1484/m.relmin-eb.5.111609.

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Marat, Uraimov. "China’s Emerging Political and Economic Dominance in the OSCE Region." In Between Peace and Conflict in the East and the West, 95–116. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-77489-9_5.

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AbstractThe presence of China in the OSCE region is becoming resilient, particularly after Beijing began providing infrastructural loans to OSCE states. The size of the issued infrastructural loans in less developed economies is disproportionate to national economies, resulting in the borrowing countries becoming incapable of paying back the loans. In this chapter, I argue that China’s practices of infrastructural loans and China’s overall standing on minority issues and democratization contradicts the OSCE core principles and undermines OSCE integrity. To illustrate this, I use, first, the example of the promotion of non-democratic practices through non-transparent procurement, surveillance of civilians, and supply of police hardware for suppression and control of political dissidents (based on evidence from Eastern and Central Europe, and Central Asia) and, for the second example, I illustrate the violation of minority rights in re-education camps in the Xinjiang region (based on political and civic reaction from Central Asia), which Chinese authorities call “Vocational Education and Training Centers.” The first example helps to analyze how Chinese foreign loans contradict the democratic commitments of the borrowing countries. Chinese infrastructural loans promote non-democratic practices in borrowing countries through unfair, non-transparent procurement in infrastructural development projects. The Chinese side also provides surveillance systems and anti-protest police vehicles and ammunition which help to undermine individual rights and freedoms. The second example helps to analyze the reaction of Central Asian Muslim countries toward China’s treatment of kin-groups, namely the lack of critical reaction of CA states despite their OSCE-membership and commitment toward promotion of individual rights and freedoms (including freedom of faith). China has been providing infrastructural loans to most OSCE member states over the past two decades; and these member states have not officially responded to Chinese treatment of their own kin-groups, such as Kazakh, Kyrgyz, and Uyghur minorities—according to the OSCE core principles on minority rights. The OSCE core principles are categorized under the “human dimension” to ensure OSCE states’ “respect for individual rights and fundamental freedoms” and their commitment to “abide by the rule of law; promote principles of democracy; strengthen and protect democratic institutions” Yamamoto (2015). Most likely if there were no infrastructural loans from China, the OSCE countries under analysis would respond to Chinese domestic policy toward ethnic minorities critically. Most likely, by providing surveillance and police machinery, China tends to support the existing political regimes in borrowing countries and, by its non-transparent procurement, it does not encourage enforcement of laws.
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Shavit, Uriya. "Muslim Minorities and Non-Muslim Societies." In Sharī‘a and Muslim Minorities, 139–88. Oxford University Press, 2015. http://dx.doi.org/10.1093/acprof:oso/9780198757238.003.0004.

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Shavit, Uriya. "Muslim Minorities and Non-Muslim States." In Sharī‘a and Muslim Minorities, 189–248. Oxford University Press, 2015. http://dx.doi.org/10.1093/acprof:oso/9780198757238.003.0005.

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Friedmann, Yohanan. "Minorities." In Islamic Political Thought. Princeton University Press, 2015. http://dx.doi.org/10.23943/princeton/9780691164823.003.0008.

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This chapter analyzes both Muslim minorities under non-Muslim rule and non-Muslim minorities under Muslim rule. The issue of minorities in the Islamic world is complex. The minorities are not restricted to Jews and Christians, some minorities belong to religious communities that existed before the emergence of Islam (Jews, Christians, Zoroastrians, Hindus, Buddhists). Others were related to Islam when they came into being but developed into distinct religions (Yazidis, Nusayris, Druzes, Babis, and Baha'is). Another group considers itself Muslim but has been placed beyond the pale of Islam by the Muslim mainstream (Ahmadis). It is important to note that whatever tolerance was practiced in most historical periods in relation to the Jews, the Christians, the Zoroastrians, and even the non-Arab polytheists were not accorded to adherents of religions that came into being after the emergence of Islam.
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"Ethnic anatomy and politics of non-Muslim minorities." In Religious Minorities in Iran, 34–57. Cambridge University Press, 2000. http://dx.doi.org/10.1017/cbo9780511492259.005.

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Ata, Abe W. "Compatibility of Muslim and Australian identities as viewed by non-Muslim Australian students." In Muslim Minorities and Social Cohesion, 191–210. Routledge, 2020. http://dx.doi.org/10.4324/9781003044529-19.

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Ata, Abe W., and Klaus Baumann. "How German non-Muslim university students see Islam and Muslims." In Muslim Minorities and Social Cohesion, 261–75. Routledge, 2020. http://dx.doi.org/10.4324/9781003044529-23.

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Goltzy, Gabriel. "The Non-Muslim Minorities and Reform in Turkey." In Turkey Beyond Nationalism: Towords Postnationalist Identities. I.B.Tauris, 2006. http://dx.doi.org/10.5040/9780755608010.ch-017.

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