Relevant bibliographies by topics / Society of Muslim Brothers

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

Academic literature on the topic 'Society of Muslim Brothers'

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

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Journal articles on the topic "Society of Muslim Brothers"

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Kenney, Jeffrey T. "The New Politics of Movement Activism." Nova Religio 16, no. 3 (February 1, 2013): 95–104. http://dx.doi.org/10.1525/nr.2013.16.3.95.

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This paper examines the challenges facing the Society of Muslim Brothers in Egypt as it negotiates the democratic opening of the Arab spring. An Islamist movement with an established ideological track record, the Society of Muslim Brothers has played a prominent role in Egyptian society for over eighty years. It has now emerged as a major political faction, but its Islamist values and goals may conflict with the democratic politics to which it has committed. Compromise is not new to the Society of Muslim Brothers; it has survived as a movement by doing so. Working on behalf of the Islamist cause in the streets, however, is vastly different than representing an entire nation in the halls of power. Now the Society of Muslim Brothers must decide whether to reinterpret its Islamist agenda for the good of the polity or reinterpret democracy for narrow movement interests.
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Larise, Dunja. "Civil Society in the Political Thinking of European Muslim Brothers." Journal of Religion in Europe 5, no. 2 (2012): 245–72. http://dx.doi.org/10.1163/187489212x639217.

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It is generally assumed that the European Muslim brothers derive their concepts of state and society primarily from the traditional Islamic political theory that originated in the historical context of the Muslim Middle East. In contrast, this article asserts the hitherto scantily analyzed influence of liberal political theory, especially its idea of civil society, in the evolution of the political and social theory of the European Muslim Brotherhood within the context of the Muslim minority position in Europe. The article identifies the tendency of the European Muslim brotherhood towards the multiculturalist communitarian model of political and social accommodation, and does this by tracing the history of the conceptual interconnectedness between modern Islamic and liberal concepts of civil society as a privileged space of political action in the absence of realistic prospects for the seizure of state power.
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Weismann, Itzchak. "Framing a Modern Umma." Sociology of Islam 3, no. 3-4 (February 2, 2015): 146–69. http://dx.doi.org/10.1163/22131418-00303008.

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This article’s point of departure is that da‘wa – the preaching or call to Islam – rather than jihad constitutes the backbone of modern organized Islamic action. The Society of the Muslim Brothers made it the essence of its mission since its foundation in 1928, turning its main thrust inwards, toward the Muslims themselves. Focusing on its processes of framing within the social movement theory approach, the essay analyzes three generations of Muslim Brothers and related Islamist thinkers in three concentric geographical circles: Banna, the Egyptian founding father, who strove to re-Islamize society of Christian missionary and Western secular materialism; his moderate successors such as Sa‘id Hawwa and Fathi Yakan, who struggled to overcome the double challenge of the ordeal they suffered by the Arab authoritarian regimes and of Sayyid Qutb’s radical response; and the contemporary Islamic thinkers Yusuf al-Qaradawi and Tariq Ramadan, who seek to remold it as a dialogue and example in the Western and global environments. I argue that this resilience of the Muslim Brotherhood’s da‘wa is an important key to its survival and to the viability of its ongoing project of framing the modern umma.
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Michael, Marc Aziz. "The politics of rurbanization and The Egyptian society of the Muslim Brothers." Political Geography 72 (June 2019): 99–115. http://dx.doi.org/10.1016/j.polgeo.2019.04.005.

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El-Awaisi, Abd Al-Fattah M. "Jihadia Education and the Society of the Egyptian Muslim Brothers: 1928‐49." Journal of Beliefs & Values 21, no. 2 (October 2000): 213–25. http://dx.doi.org/10.1080/713675500.

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Garipova, Rozaliya. "Muslim Female Religious Authority in Russia: How Mukhlisa Bubi Became the First Female Qāḍī in the Modern Muslim World." Die Welt des Islams 57, no. 2 (June 23, 2017): 135–61. http://dx.doi.org/10.1163/15700607-00572p01.

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On 11 May 1917, the participants of the All-Russia Muslim Congress elected a woman, Mukhlisa Bubi, as a qāḍī (a Muslim judge) to the Central Spiritual Administration of Muslims of Inner Russia and Siberia. Granting legal authority to a woman at a central religious institution was unprecedented in the Muslim world. This article explores how this election was possible in Russia and suggests that it was the outcome of several factors. First, Muslim women of the Volga-Ural region already occupied a well-established place in traditional Muslim education, and many women were part of the Islamic scholarly culture. Second, modernist (Jadīd) religious scholars and intellectuals had brought up the issue of women education and female schooling, and supported the formation of a network of young women who made new claims about women’s education, rights, and active public stance in serving the nation. Among these were Bubi’s brothers. Third, the Russian revolutionary atmosphere worked as a catalyst for promoting the claims of women activists and provided the Jadīds the opportunity to take over the authority at the Central Spiritual Administration. Finally, Mukhlisa’s election seems to be a compromise between conservative and feminist/liberal groups in the society, and seems to have therefore been acceptable to most male congress delegates.
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Hamdani, Fauzan. "التعددية بين الواقعية الاجتماعية والتيارات الفكرية الفلسفية." Al-Fikra : Jurnal Ilmiah Keislaman 4, no. 2 (July 28, 2017): 175. http://dx.doi.org/10.24014/af.v4i2.3762.

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The phenomenon of plurality has been found since early establishment of human society. Islam acknowledged its existence and necessity as a social reality, because Allah never creates human being as a prototype that was precisely same with the other. Islam taught its adherents to hold peaceful life beside other religion adherents. The Muslims, for centuries, treated the non-Muslim as their brothers as well as the creature of God. There no prohibition to associate with the non-Muslims as long as it is no connection with the ritual affairs. It was decided by the Prophet an as contained in the Madina Islamic constitution. Peaceful life of neighborhood with the non-Muslims had been held since the establishment of the Islamic State in Madina. Thus, the plurality is not a new problem. In secular globalization era, the West makes pluralism as a philosophical or political-ideological current. Their assert that all religions are same, so that there is no religion which is righter than the other. This is the view that Islam rejects. A Muslim that truly believes in and prides his religion, is of course very confident in Islam as only pleasant religion of Allah. Nevertheless, this case will not make the relationship between man to man defective. The Muslim wherever can constantly live neighborly peacefully with the non-Muslims. This took place since the establishment of Islamic State in Madina.
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Levy, Ran A. "The Idea of jihād and Its Evolution: Ḥasan al-Bannā and the Society of the Muslim Brothers." Die Welt des Islams 54, no. 2 (August 24, 2014): 139–58. http://dx.doi.org/10.1163/15700607-00542p01.

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This article aims to present the evolution of jihād in Ḥasan al-Bannā’s thought and writings throughout the 1930s, the first decade of the Society of the Muslim Brothers in Egypt. While in the early years of the Society al-Bannā gave jihād a moderate interpretation, the idea assumed a different, more militant one during the latter half of the 1930s. This change corresponded with and reflected a transformation that the Society itself experienced; from a developing socio-religious Society to one that was intertwined with Egyptian politics and won the support of the masses. This analysis revolves around two rasāʾil written by al-Bannā during this formative period of his Society – Daʿwatunā and Risālat al-Jihād.
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Al-Sudairi, Mohammed Turki A. "Adhering to the Ways of Our Western Brothers." Sociology of Islam 4, no. 1-2 (April 15, 2016): 27–58. http://dx.doi.org/10.1163/22131418-00402007.

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This paper attempts to provide a more comprehensive understanding of the relationship between Saudi Arabia and Chinese Salafism. The paper traces, on the basis of a historical approach, the ways in which Wahhabi influences – doctrinal, ritual, and financial - have been transmitted into China since the late 19th century. It focuses specifically on the channels that had emerged following the 1970s and which have facilitated the spread of these influences including the Hajj, the impact of the Saudi-Chinese diaspora, the work of Saudi organizations and preachers operating within China, and study opportunities in the Kingdom. The paper argues that these influences have led to the strengthening of Salafisation tendencies within Muslim Chinese society on the one hand, and intensifying fragmentary pressures within Chinese Salafism on the other.
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Zollner, Barbara. "PRISON TALK: THE MUSLIM BROTHERHOOD'S INTERNAL STRUGGLE DURING GAMAL ABDEL NASSER'S PERSECUTION, 1954 TO 1971." International Journal of Middle East Studies 39, no. 3 (August 2007): 411–33. http://dx.doi.org/10.1017/s0020743807070535.

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These words, which were written by the unnamed editor of the book Duʿat la Qudat (Preachers Not Judges), summarize the Society of the Muslim Brothers' (Jamʿiyya al-Ikhwan al-Muslimin) prison discourse in the late 1960s. The writer claims that once the organization became aware that radical ideas had surfaced in its midst, it objected to these ideas, even as it lived through the very context of their germination, namely Gamal Abdel Nasser's prisons.
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Dissertations / Theses on the topic "Society of Muslim Brothers"

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Mitchell, Richard P. "The society of the Muslim brothers /." New York : Oxford university press, 1993. http://catalogue.bnf.fr/ark:/12148/cb38982894j.

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Willi, Victor Jonathan Amadeus. "The fourth ordeal : a history of the Society of the Muslim Brothers in Egypt, 1973-2013." Thesis, University of Oxford, 2015. https://ora.ox.ac.uk/objects/uuid:b54c3cfe-14af-4bf7-8e73-fc27e6ab4ce7.

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This thesis is an internal organisational history of the Society of the Muslim Brothers in Egypt between 1973 and 2013. Based on memoires of Brotherhood leaders, as well as oral history interviews conducted in 2012 and 2013 with different rank-and-file members and dissidents, the thesis situates the life trajectories and personal experiences of these individuals within a larger national and international context. The purpose is to provide a historical account that is able to explain the reasons for the Brotherhood's cataclysmic failure of the summer of 2013. In accounting for the fall, my key argument centres on the internal rivalry between two political factions representing different "schools of thought", or visions, about the kind of organisation the Brotherhood was supposed to be. Representatives of the respective coalitions competed against each other over hegemony and organisational resources, basing their claims on contrasting intellectual traditions, political cultures and organisational values that had co-existed, sometimes uncomfortably, within the ranks of the Society since the times of Hasan al-Banna. The adherents of the "Qutbist" school of thought put forward the idea of a closed, pyramid-shaped and exclusive organisation, while those closer to 'Omar al-Tilmisani's model aspired to a reformed Society that was open to outsiders, and where internal progression was based on meritocracy, transparency and some form of democracy. I argue that it is through the holistic analysis of the complex dynamics between internal organisational politics, the use of ideology, and the personal experiences of key organisational members, that we are best able to grasp the Brotherhood's failed experience in governance in 2013.
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Al-Azemi, Bader Hamad. "The role of the society of the Muslim Brothers in the development of modern Islamic educational thought in Egypt (1928-1988)." Thesis, University of Birmingham, 2002. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.270042.

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ʿUwaysī, ʿAbd al-Fattāḥ Muḥammad. "The Muslim Brothers and the Palestine question 1936-1947." Thesis, University of Exeter, 1986. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.358180.

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Al-Awadi, Hesham Abdul Rahman. "In pursuit of legitimacy : the Muslim Brothers and Mubarak 1981-2000." Thesis, University of Exeter, 2003. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.275887.

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Bohman, Thomas R. "C. PP. S. brothers in parish ministry." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.

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Fleming, Elizabeth Ann. "Exploring the influence of culture on diabetes self-management : perspectives of Gujarati Muslim men." Thesis, University of Central Lancashire, 2005. http://clok.uclan.ac.uk/21828/.

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In this qualitative study I sought to explore the influence that culture has on diabetes (type 2) self-management for Gujarati Muslim men. In particular, I aimed to develop a theoretical understanding of this influence. I used an interpretive approach, which involved combining ethnographic and phenomenological methodologies. Interview and participant observation methods were used to capture data about the lived experiences of diabetes self-management, for a small number of Gujarati Muslim men. These accounts, along with further narrative data from significant others, were thematically analysed over several cycles. The cyclical nature of analysis enabled me to gain deeper and more meaningful insights into the influence that culture has on diabetes self-management. Also central to the research process and analysis, has been my journey and reflexive experiences as a researcher. The study has taught me much about myself, and I have changed and evolved as a response. Therefore the representations presented in this work are inseparable from me and my life, and I have endeavoured to reveal this within the thesis. The study was informed by a contemporary perspective on culture, in which culture is part of the self. A person's culture is in a constant state of flux, as the self continually recreates and negotiates the meaning of culture within the context of the present lived experience. Similarly, and in contrast to current health care policy, which frequently perceives self-management as a set of interjected behaviours, self-management was perceived as the ways in which the man chooses to incorporate his diabetes into the totality of his life. The synthesis of the literature with the findings, demonstrates that culture does not influence diabetes self-management in a rigid and prescriptive way, but instead culture and self-management are interwoven through the self. Since self-management is negotiated by the self and culture is part of the self, it is the self which connects and interweaves the two. The influence of cultural beliefs on diabetes self-management is negotiated by the self within a complex context of interacting factors. This complex context includes other aspects which are equally as important as culture in shaping self-management, such as material, structural and practical factors. Because culture exists within a shifting and fluid context, its influence on self-management is subject to change, negotiation and re-creation. The perspective I have fostered in this thesis, is a considerable move away from the essentialist perspective of culture, taken in much current health care policy and research. I present a challenge to the dominant perspective in which culture is often oversimplified and consequently blamed for deviant or noncompliant self-management behaviours. The subjective perspective of culture that I have adopted in this thesis, enables the realisation that culture influences self-management in neither homogenous nor deterministic ways.
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Zaidi, Arshia Urooj. "Perceptions of arranged marriages by young Pakistani Muslim women living in a western society." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape10/PQDD_0016/MQ52683.pdf.

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El-Sayed, Abdallah H. "The Mosque and Friday oration in Lebanese Muslim society : a theoretical and empirical study." Thesis, Keele University, 1993. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.387304.

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Awass, Omer. "FATWA: THE EVOLUTION OF AN ISLAMIC LEGAL PRACTICE AND ITS INFLUENCE ON MUSLIM SOCIETY." Diss., Temple University Libraries, 2014. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/259501.

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Religion
Ph.D.
My dissertation examines the transformation of Islamic legal discourse and the impact of that discourse on Muslim society. More particularly, it analyzes fatwas (religious legal edicts) over the course of Muslim history so as to determine how this legal mechanism was instrumental in the making and remaking of Islamic law and society. Historically speaking, substantive aspects of Islamic law developed out of the material of fatwas. In the very early stages of Islamic history there were no codified laws to guide people in their religious and social concerns, but the manner in which Muslims received guidance with regards to their religious practice was that they posed their concerns to early proto-jurists in the form of religio-legal questions, which these jurists addressed in the form of fatwas. Out of the critical mass of these fatwas, Islamic legal manuals began to be compiled and a definitive corpus of Islamic law came into being. Essentially, my investigation looks at the development and continuing evolution of Islamic law through lens of a particular legal practice: issuance of fatwas. By examining fatwas in different periods of Islamic history from the beginning until today, I chart the transformations that take place in Islamic legal tradition(s) as a result of the encounter with changing socio-historical conditions. More particularly, my analysis draws attention to the way in which legal practices amongst jurists created discursive shifts to established norms within Islamic legal discourse on how these discursive shifts contributed to the evolution of Islamic law. Moreover, by analyzing fatwas issued from Muslim jurists from various regions and periods, I identify how fatwas were essential catalysts for historical change, which gives us a better appreciation of the interrelationship between law and society. This historical foundation provides a basis for a diachronic assessment of the transformations that take place in Islamic legal tradition as a result of the encounter with colonialism. In latter part of my investigation, I examine how the practice and rationalization of fatwa has changed due to the ramifications of colonialism on the Muslim world. In this era, the established practices and doctrines of Islamic law were critiqued through the lens of modern Western ideas. This spawned modern Muslim movements that sought to reform Islamic law and redefine its relationship to the state and society. After historically establishing the ideas which were advocated by reformers, my goal is to assess whether those calls for reform have actually affected the practice Islamic law at the substantive and procedural levels. I do this by subjecting fatwas issued in the postcolonial period to critical analysis, so as to determine whether the procedures or rationale of fatwas have changed in a fundamental way. The larger themes that I address in my latter analysis is whether this modern trend amongst some Muslim thinkers and jurists towards contextually oriented legal concepts represents a lasting shift away from the traditional textually oriented legal methodology to produce a new type of discourse that is revolutionizing Islamic law or is it a passing phenomenon that will not make a lasting impact on how Islamic law is derived in the future. Fatwas are the key starting points in addressing these question because they represent the most elemental dimensions of Islamic law and the new legal developments within it. So, they offer vistas on how Muslim religious and legal practice will undergo a transformation in the future.
Temple University--Theses
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Books on the topic "Society of Muslim Brothers"

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P, Mitchell Richard. The Society of the Muslim Brothers. New York: Oxford University Press, 1993.

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Malaysia, International Islamic University, ed. Media & Muslim society. Kuala Lumpur: International Islamic University Malaysia, 2006.

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Mondal, S. R. Dynamics of Muslim society. New Delhi, India: Inter-India Publications, 1994.

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Kabbani, Rana. Women in Muslim society. Cork: University College Cork, Department of Sociology, 1992.

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Javed, Arifa Kulsoom. Muslim society in transition. New Delhi, India: Commonwealth Publishers, 1990.

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Wilson-Jones, Linda S. Music in Muslim society. Birmingham: University of Birmingham, 1990.

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Yousif, Ahmad F. Muslim revivalism in contemporary society. Ottawa, ON: Legas, 2012.

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Faruqi, Lois Ibsen Al. Women, Muslim society, and Islam. Indianapolis, IN: American Trust Pub., 1988.

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Iqbal and modern Muslim society. 2nd ed. Islamabad: National Institute of Historical and Cultural Research, Centre of Excellence, Quaid-i-Azam Univ., 2005.

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Bari, Johurul. Re-emergence of the Muslim Brothers in Egypt. New Delhi: Lancers Books, 1995.

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Book chapters on the topic "Society of Muslim Brothers"

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Soage, Ana Belén, and Jorge Fuentelsaz Franganillo. "The Muslim Brothers in Egypt." In The Muslim Brotherhood, 39–55. New York: Palgrave Macmillan US, 2010. http://dx.doi.org/10.1057/9780230106871_4.

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Stemmann, Juan José Escobar. "The Crossroads of Muslim Brothers in Jordan." In The Muslim Brotherhood, 57–71. New York: Palgrave Macmillan US, 2010. http://dx.doi.org/10.1057/9780230106871_5.

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von Mueller, Camillo, Wim Van Opstal, Christopher S. Biggers, Andras Kelen, Bryan T. Froehle, Sue Crawford, Sabina Schnell, et al. "Rockefeller Brothers Fund." In International Encyclopedia of Civil Society, 1327–28. New York, NY: Springer US, 2010. http://dx.doi.org/10.1007/978-0-387-93996-4_702.

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Soage, Ana Belén. "Yusuf al-Qaradawi: The Muslim Brothers’ Favorite Ideological Guide." In The Muslim Brotherhood, 19–37. New York: Palgrave Macmillan US, 2010. http://dx.doi.org/10.1057/9780230106871_3.

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Davey, Judith A., and Chris Cunningham. "Siblings in Māori Myth, Culture and Present-Day Society." In Brothers and Sisters, 87–103. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-55985-4_5.

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Pribadi, Yanwar. "Muslim politics." In Islam, State and Society in Indonesia, 48–69. New York : Routledge, 2018. | Series: Routledge contemporary Southeast Asia series: Routledge, 2018. http://dx.doi.org/10.4324/9781315473697-3.

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Almeida, Manuel, and Laurent Bonnefoy. "The Role of Muslim Brothers, Salafis, and Jihadis." In Global, Regional, and Local Dynamics in the Yemen Crisis, 271–89. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-35578-4_17.

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

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Gil‘adi, Avner. "Infanticide in Medieval Muslim Society." In Children of Islam, 101–15. London: Palgrave Macmillan UK, 1992. http://dx.doi.org/10.1057/9780230378476_8.

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Joly, Danièle, and Khursheed Wadia. "Majority Society and Women’s Capacity of Action." In Muslim Women and Power, 197–229. London: Palgrave Macmillan UK, 2017. http://dx.doi.org/10.1057/978-1-137-48062-0_7.

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Conference papers on the topic "Society of Muslim Brothers"

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Brenner, Joseph. "Symmetry and Information: Brothers in Arms." In ISIS Summit Vienna 2015—The Information Society at the Crossroads. Basel, Switzerland: MDPI, 2015. http://dx.doi.org/10.3390/isis-summit-vienna-2015-t4003.

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Tsarikaeva, Oksana Khetagovna. "Muslim Integration Issues In British Society." In International Scientific Congress «KNOWLEDGE, MAN AND CIVILIZATION». European Publisher, 2021. http://dx.doi.org/10.15405/epsbs.2021.05.212.

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Suwito, Suwito, Yusuf Rahman, and Izza Rohman. "Muslim Education and Interfaith Understanding: The Case of the Muslim College in the United Kingdom." In International Conference on Education in Muslim Society (ICEMS 2017). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/icems-17.2018.57.

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Wilson, N. R., B. Dutra, A. Eck, and K. Yu. "Family Matters: Two Brothers Presenting with Vaping-Associated Pulmonary Injury." In American Thoracic Society 2020 International Conference, May 15-20, 2020 - Philadelphia, PA. American Thoracic Society, 2020. http://dx.doi.org/10.1164/ajrccm-conference.2020.201.1_meetingabstracts.a7037.

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Abid, Abubakar, Maheen Farooqi, and James Zou. "Persistent Anti-Muslim Bias in Large Language Models." In AIES '21: AAAI/ACM Conference on AI, Ethics, and Society. New York, NY, USA: ACM, 2021. http://dx.doi.org/10.1145/3461702.3462624.

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Widinarsih, Dini. "Disability Inclusion and Disability Awareness in Muslim Society: An Experience of Indonesians Muslim with Disability in Performing Worship." In International Conference on Diversity and Disability Inclusion in Muslim Societies (ICDDIMS 2017). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/icddims-17.2018.20.

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Kaslovsky, Robert A. "Three Brothers, One Genotype, And Many Sweat Chlorides - Is It Really Cystic Fibrosis (CF)?" In American Thoracic Society 2011 International Conference, May 13-18, 2011 • Denver Colorado. American Thoracic Society, 2011. http://dx.doi.org/10.1164/ajrccm-conference.2011.183.1_meetingabstracts.a1862.

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Rivai Ardian Bakhtiar, Ardian. "Multicultural a Diversity: Experience from Muslim Society in Kaohsiung Taiwan." In International Conference on Diversity and Disability Inclusion in Muslim Societies (ICDDIMS 2017). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/icddims-17.2018.2.

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Rapin, Lucile, Jean-Luc Schwartz, and Lucie Menard. "Are idiosyncrasies in vowel production free or learned? A study of French vowels in biological brothers." In 173rd Meeting of Acoustical Society of America and 8th Forum Acusticum. Acoustical Society of America, 2017. http://dx.doi.org/10.1121/2.0000588.

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Katimin, Katimin. "Muslim Theological Insights in Building Constructive Interfaith Relations." In Proceedings of the 1st International Conference of Global Education and Society Science, ICOGESS 2019,14 March, Medan, North Sumatera, Indonesia. EAI, 2020. http://dx.doi.org/10.4108/eai.14-3-2019.2292026.

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Reports on the topic "Society of Muslim Brothers"

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Maqsood, Elham Nour, and Hsiou-Lien Chen. The Hijab and Muslim women's Well-being in a Western Society. Ames: Iowa State University, Digital Repository, 2017. http://dx.doi.org/10.31274/itaa_proceedings-180814-425.

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Maqsood, Elham Nour, Brigitte Gaal Cluver, and Hsiou-Lien Chen. The Modification of Muslim Women's Hijab to Meet Modern Life Styles in a Western Society. Ames: Iowa State University, Digital Repository, November 2016. http://dx.doi.org/10.31274/itaa_proceedings-180814-1424.

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Khan, Amir Ullah. Islam and Good Governance: A Political Economy Perspective. IIIT, October 2020. http://dx.doi.org/10.47816/01.004.20.

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Abstract:
It is readily apparent to everyone that there are multiple and serious concerns that face Muslim societies today. Terrorism, civil strife, poverty, illiteracy, factionalism, gender injustices and poor healthcare are just a few of the challenges to governance across the Muslim world. These are core issues for governance and public administration in any form of government. However, before we can engage with good governance within the context of Islam, we need to be clear what mean by good governance itself. A simple definition of good governance is that of an institutionalised competency of administration and institution leading to efficient resource allocation and management[1]. Another way of looking at it is as a system which is defined by the existence of efficient and accountable institutions[2]. Civil society now tends to look at good governance by way of impact measurement and how a certain set of processes result in a set of measurable and desirable outcomes.
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