Bibliografías temáticas / Islam Apostasy

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Literatura académica sobre el tema "Islam Apostasy"

Autor: Grafiati
Publicado: 4 de junio de 2021
Última modificación: 15 de febrero de 2022

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Artículos de revistas sobre el tema "Islam Apostasy"

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Sabet, Amr G. E. "Apostasy in Islam". American Journal of Islam and Society 30, n.º 4 (1 de octubre de 2013): 109–12. http://dx.doi.org/10.35632/ajis.v30i4.1089.

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This lucid and concise book is an important and timely contribution in light of current intra-Muslim political rivalries that find their fueling justifications in the domain of “excommunication” and mutual accusations of disbelief and apostasy (takfīr). This situation has caused Alalwani, the author of this “treatise,” to delve into the controversies and subtleties of this sensitive and manipulation-laden issue. He attempts, both scripturally and logically, to clarify its various aspects and challenge the conventional and traditional approaches to it, which have been obscured by the historical weight of dogma and power politics (pp. 19-20, 129). Alalwani’s contends that there is no explicitly stated evidence, whether from the Qur’an or the Prophet’s Sunnah, that mandates the death penalty for merely changing one’s religion, as long as doing so is not accompanied or associated with another criminal act. He highlights that when stipulating that an apostate should be killed, the jurists were in fact dealing with “compound” crimes that involved, in addition to apostasy, other political, legal, and social dimensions (p. 1). He proceeds to make his point by providing evidence from the Qur’an and the Sunnah while casting doubt on the authenticity or consistency of much of what the fuqahā’ (jurists and scholars) narrated later on and attributed to the Prophet or his Companions. His chosen method combines philosophical, analytical, inductive, and historical approaches along with Islamic textual sciences and fields of knowledge (p. 3). He focuses on cases in which an individual changes his/her faith without engaging in hostile or criminal activities against the Muslim community, which otherwise would elevate the case to one of security threat or treason (p. 4). The study comprises six chapters. The first two deal with whether apostasy is a capital crime and with the Qur’anic depiction of what apostasy means. Alalwani points out that despite unleashing the “sword of consensus” regarding the death penalty for this event, in fact there is no such consensus, for no ...
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Rahmah, Miftahur y Zainuddin Zainuddin. "Murtad dalam Perspektif Fikih, Teologi, dan Hak Asasi Manusia". TAJDID 28, n.º 1 (15 de julio de 2021): 105. http://dx.doi.org/10.36667/tajdid.v28i1.559.

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This study examines apostasy from the perspective of jurisprudence, theology and human rights. Freedom in choosing beliefs is the right of all humans. Even in Human Rights (HAM) it has been mentioned about basic human rights in detail, one of which is freedom of interest and religion. Not only in human rights, the law in Indonesia is the same. In Islam also regulates freedom of religion. But what is happening today is the issue of apostasy, which is an important issue in Islam. This study often occurs among Muslims and is a very sensitive issue because someone who leaves Islam or is called an apostate will disturb the feelings and harmony of many parties as well as the harmony of the community. This study aims to determine how apostasy is in the perspective of fiqh, theology and human rights. This type of research is library research. Data were collected through books and journal articles related to research. The results of this study indicate that there is no compulsion in adhering to religious beliefs. A person has the freedom to choose Islam or anything else. However, if someone has made his choice to Islam, then there is no freedom to choose anymore, that person must obey and obey the teachings of Islam in a kaffah (comprehensive) manner. There are penalties and sanctions for those who violate.
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Baker, Man. "Capital Punishment for Apostasy in Islam". Arab Law Quarterly 32, n.º 4 (9 de noviembre de 2018): 439–61. http://dx.doi.org/10.1163/15730255-12324033.

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Abstract This article sheds light on the Islamic legal ruling concerning apostasy (riddah). It reviews the verses of the Qur’an and the Hadiths of the Prophet Muhammad concerning apostasy, with the aim of reaching a firm conclusion on this topic, particularly because Islam has been accused of being a religion that forces people to embrace it, even against peoples’ free will. The article also reviews Muslim scholars’ points of view concerning this topic and the historical circumstances and conditions regarding it. The article concludes that Islam never sentences anyone to death for eschewing Islam; it merely does so for riddah.
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Larsson, Göran. "Disputed, Sensitive and Indispensable Topics: The Study of Islam and Apostasy". Method & Theory in the Study of Religion 30, n.º 3 (13 de marzo de 2018): 201–26. http://dx.doi.org/10.1163/15700682-12341435.

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AbstractUsing examples from my research on apostasy from Islam, in this article I address some basic methodological and theoretical issues in the study of religions. The article contains an outline of major Muslim debates about apostasy in Islamic traditions, why apostasy is punished, where it is punished and the methodological challenges involved in its study. My aim in doing so is to show why it is difficult, but also important, to study apostasy and to show why we need to engage with empirical research that takes into consideration the lives of individuals who are accused of it.
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Assagaf, Ja'Far. "Kontekstualisasi hukum murtad dalam perspektif sejarah sosial hadis". Ijtihad : Jurnal Wacana Hukum Islam dan Kemanusiaan 14, n.º 1 (30 de junio de 2014): 21. http://dx.doi.org/10.18326/ijtihad.v14i1.21-39.

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Apostasy is a conversion of the original Muslim, abandoning the faith and following other religionthan Islam. In Islamic law, the perpetrator of apostasy will receive punishment of execution accordingto the jurists’ consensus. The consensus is understood from some hadiths containing the command toexecute the apostates and the fact of execution of apostates in the prophetic period of Muhammad saw.This article analyzes hadiths about the problematics of apostasy from the used terms, the background,and the contexts of the existance of command to execute apostates. The hadiths about apostasy wereanalyzed through socio-historical view of hadiths by the theory of compromise towards the seeminglycontradictive hadiths. The result of analysis shows that the background of execution of apostatestended to the war situation in that period and the social crimes committed by the apostates, indicated bythe existance of fact that the apostates committing religious crime, changing verses of al-Quran, receivedamnesty and were not executed. At present time, execution of apostates is a lively issue of debate. Theresult of analysis can provide other alternatives since apostate execution is not the only right way and itcannot be applied in any countries.
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Majid, Abdul, Sri Yogamalar, Juliana A. French y Seira SA Bakar. "Apostasy in Islam and identity cards in Malaysia". Common Law World Review 44, n.º 4 (27 de noviembre de 2015): 298–316. http://dx.doi.org/10.1177/1473779515617112.

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Samuri, Mohd Al Adib y Muzammil Quraishi. "Negotiating Apostasy: Applying to “Leave Islam” in Malaysia". Islam and Christian–Muslim Relations 25, n.º 4 (23 de abril de 2014): 507–23. http://dx.doi.org/10.1080/09596410.2014.907054.

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Almirzanah, Syafa’atun. "On Human Rights and the Qur’anic Perspective: Freedom of Religion and the Rule of Apostasy". Al-Jami'ah: Journal of Islamic Studies 45, n.º 2 (28 de diciembre de 2007): 367–88. http://dx.doi.org/10.14421/ajis.2007.452.367-388.

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It is often argued that Islam is not compatible with modernity. This can be seen for instance in the fact of the problem that Islam faces to the challenge of universal values of human rights. Built on this supposition, the present article discusses on the great extent the question of religious freedom in Islam. As freedom of religion in the framework of universal declaration of human rights can mean as freedom to change religion, this contradicts to Islamic prohibition of apostasy, punishable with death penalty. The author argues that Islam in fact guarantees religious freedom. This is clear from the Quranic injunctions assuring the freedom of choice whether to embrace Islam or not. Such a freedom is however often contradicted to one prophetic tradition sanctioning death penalty for apostasy. In her view, the author believes that the hadith more in attunes to the political strategy of the prophet to safe Muslim community from any acts of treason or sedition. Death penalty for apostasy is thus not related to the mere personal crime of changing religion but more that of public law related to war or crimes against state. More relying on the modern interpretation of the Quranic verses as well as the prophetic traditions, the author concludes that Islam is in conjunction with the modern values of religious freedom in which personal choice of religion or belief is the backbone of human rights.
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Pulcini, Theodore. "Cyber-apostasy: its repercussions on Islam and interfaith relations*". Journal of Contemporary Religion 32, n.º 2 (11 de abril de 2017): 189–203. http://dx.doi.org/10.1080/13537903.2017.1298902.

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Enstedt, Daniel y Göran Larsson. "Telling the Truth about Islam? Apostasy Narratives and Representations of Islam on WikiIslam.net". CyberOrient 7, n.º 1 (enero de 2013): 64–93. http://dx.doi.org/10.1002/j.cyo2.20130701.0003.

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Tesis sobre el tema "Islam Apostasy"

1

O'Sullivan, Declan Patrick. "Punishing apostasy : the case of Islam and Shari'a law re-considered". Thesis, Durham University, 2003. http://etheses.dur.ac.uk/1730/.

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Lamarti, Samuel Hosain. "The development of apostasy and punishment law in Islam 11 AH/632 AD-157 AH/774 AD". Thesis, Connect to e-thesis, 2002. http://theses.gla.ac.uk/991/.

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Sookhdeo, Patrick. "The impact of Islamization on the Christian community of Pakistan". Thesis, SOAS, University of London, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.313351.

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Nagata, Masaki. "Assessing apostasy, blasphemy and excommunication (takfir) in Islam and their modern application by states and non-state actors". Thesis, Brunel University, 2016. http://bura.brunel.ac.uk/handle/2438/14413.

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In certain contemporary Muslim majority states apostasy and blasphemy are not merely religious sins; they are acts which potentially have legal, or extra-legal, consequences. Although apostasy has not been criminalised in many such states, extrajudicial killings of apostates are carried out by some extremist groups and individuals. Such groups always justify these murders of fellow Muslims and non-Muslims on the grounds of apostasy and blasphemy. The concept and use of takfir (excommunication) is also a serious issue in Muslim majority states. Groups such as Daesh (also known as Islamic State of Iraq and Syria) rely on takfir to attack fellow Muslims, despite there being no legal basis in Shari’a for the use of takfir or for criminalising apostasy. Although the concept was developed by people, not God, takfir are now being used to bypass rational human judgement. Their use plays a major role in many of the religious issues confronting Muslim majority states, such as the criminalisation of apostasy and blasphemy. This thesis analyses the central issues of apostasy, blasphemy and takfir collectively, as their history and their contemporary use and misuse by extremist groups are inextricably entwined. The key finding is that the right to punish apostasy and blasphemy and to issue declarations of excommunication (takfir), all originally reserved in Islam for God only, have been appropriated by man. Through developments in the understandings of these concepts, all three have come to be seen by some scholars and ordinary believers as a ‘right of man’. This evolution in interpretation and in application is inconsistent with Shari’a law.
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Bentabet, Houssame. "L’abandon de l’islam, de l’irréligiosité au reniement de la foi chez les musulmans en France". Thesis, Paris Sciences et Lettres (ComUE), 2018. http://www.theses.fr/2018PSLEH066.

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A l’instant où les yeux se tournent principalement vers les thèses dites de repli identitaire ou de radicalisation des musulmans, l’abandon de l’islam pousse dans le silence et touche des musulmans de nationalités différentes. En effet, un conseil des ex-musulmans, initialement créé en 2007, en Grande-Bretagne et en Allemagne par deux ex-musulmanes d’origine iranienne, a essaimé dans plusieurs pays. Les Ex-musulmans restent contraints à la discrétion, même dans des sociétés dites séculières censées garantir la liberté de conscience et de croyance par la loi. Cette discrétion résulte d’une tension intestine au sein de l’islam sur la question « d’apostasie », qui reste une problématique non-encore réglée de manière définitive par les savants de l’islam. En droit musulman classique, l’abandon de l’islam est en effet puni de mort. En affichant leur croyance, ces ex-musulmans, notamment en Europe, ne se sentent pas à l’abri d’une application de cette peine par des fondamentalistes, ou du moins, d’un rejet de la part de leur famille et de leur communauté.Et si les agitations actuelles de ce corps islamique, annonçaient en réalité, la naissance d’un nouveau rapport à l’islam ? Dans la thèse que voici, nous étudions ce phénomène dans la société Française. Notre ambition est de placer l’abandon de l’islam entre deux regardsdifférents : celui de l’islam à travers ses textes et ses lois ; et celui de l’ex-musulman lui-même à travers sa trajectoire personnelle. Nous souhaitons comprendre pourquoi ces ex-musulmans quittent-ils l’islam et par quel processus cela se fait-il ?
At the time when all eyes are turned to the theories on identitarian closure or radicalization among Muslim communities, abandoning islam is developing in silence, touching Muslims of different nationalities. Indeed, a council of ex-Muslims, initially created in 2007, in Great Britain and Germany by two ex-Muslims of Iranian origin, spread to several countries. Ex-Muslims are compelled to remain discreet, even in so-called secular societies where freedom of conscience and belief are supposed to be guaranteed by law. This discretion results from the inner tension in the very heart of islam on the question of apostasy, which remains an issue not yet definitively solved by Muslim scholars. In classical islamic law, abandoning islam is punishable by death. By displaying their conviction, the ex-Muslims, including those in Europe, do not feel safe from the application of this punishment by fundamentalists or, at least, from the rejection by their family and community.What if the current unrest of this islamic body was announcing the birth of a new relationship to islam? In this thesis, we study this phenomenon in French society. Our ambition is to place abandoning islam between two different perspectives: that of islam through its texts and laws; and that of the ex-Muslim himself through his personal trajectory. We would like to understand why these ex-Muslims leave islam and through which process this abandoning happens
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Thomas, Matthew. "Illuminating Voices In The Dark: The utilisation of communication technology within online Arab atheist communities". Thesis, Malmö högskola, Fakulteten för kultur och samhälle (KS), 2017. http://urn.kb.se/resolve?urn=urn:nbn:se:mau:diva-21420.

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The presence of atheists within the Muslim world has begun to receive global attention after a number of cases in which atheist bloggers and writers in majority Muslim countries were killed for criticising Islam. The rise in number of Arab atheist Facebook groups has sparked conversation about the rise in number of atheists across the Arab world, and to what extent the use of social media platforms has facilitated this. This study examines 2 such Facebook groups and aims to explore the way in which social media platforms can be used to bring a geographically diverse group of people together to form a collective group identity, and to provoke societal change. The research was conducted using qualitative data, gathered using open ended interview and survey questions, alongside quantitative data which was gathered from closed survey questions and raw survey data in an attempt to understand how communication technology is used by these groups to form a collective identity among their members and to achieve shared objectives. The study lies within the frame of new social movement theory, with particular focus on the ever evolving role which online communications can play in developing aspects of a given society.The results showed that social media had given members from both groups the ability to share experiences, develop a collective identity, and utilise their new found visibility to provide the voices of atheists in the Arab world with an authority which they had been lacking. The study found that the freedom for atheists to unite online in large number was exposing closeted atheists as well as practising Muslims to opinions which would not have been as vocalised in the real world. The freedom for both parties to involve themselves in the group has reflected some of the difficulties faced in the real world, but has importantly opened up a dialogue and is working toward the acceptance of atheism within majority Muslim societies.
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7

Hackenburg, Clint. "Voices of the Converted: Christian Apostate Literature in Medieval Islam". The Ohio State University, 2015. http://rave.ohiolink.edu/etdc/view?acc_num=osu1440404264.

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SOSIO, FRANCESCA. "«... DISPERATAMENTE FECESI TURCHO»: Alipio di S. Giuseppe (1617-1645, OAD), tra adesione all'Islam, martirio e santità". Doctoral thesis, Università Cattolica del Sacro Cuore, 2010. http://hdl.handle.net/10280/713.

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Prigioniero a Tripoli e falso sacerdote. Apostata e penitente. Supposto martire e, pertanto, candidato alla santità. È questo il ritratto di Alipio di S. Giuseppe che emerge dalle fonti agiografiche e dal cospicuo, e in gran parte inedito, corpus documentario, di cui il primo capitolo della tesi offre un’articolata ricognizione. La vicenda di questo frate agostiniano scalzo di origine palermitana – che ben si inserisce nel contesto mediterraneo dei secoli XVI-XVII, caratterizzato da un continuo e ampio rimescolamento di uomini, merci, appartenenze religiose e culturali, e di cui la guerra di corsa, con tutte le sue conseguenze, costituisce una delle dimensioni più rappresentative – fu anzitutto una vicenda di prigionia, conversione all’islam e successiva abiura, nonché di martirio, cui il religioso andò volontariamente incontro nel febbraio del 1645; di questi aspetti, delle modalità con cui il tragico fatto fu trasmesso dai missionari apostolici residenti a Tripoli e recepito all’interno dell’Ordine degli Agostiniani Scalzi, oltre che delle interessanti analogie con altri episodi di apostasia si parla nel secondo capitolo. Nel terzo capitolo, invece, si dà conto del ruolo di primo piano avuto dalla famiglia siciliana dei Tomasi nella promozione della causa di beatificazione di fra Alipio, avviata in seguito all’arrivo, nel 1653, delle sue reliquie sul litorale agrigentino e approdata, dopo le ordinariae inquisitiones del biennio 1654-1656, alla Congregazione dei Riti, che però espresse parere negativo sia nel 1658 sia sessant’anni più tardi.
Captive in Tripoli and false priest, apostate and penitent, alleged martyr and then candidate to sainthood. That is the portrait the first part of this work brought to light from the considerable documentary corpus about Alipio di San Giuseppe, mostly still unpublished. The human existence of this Augustinian Discalceate friar from Palermo – set in the XVI and XVII centuries, when in the Mediterranean mix of people, goods, religions, also privateering was a significant aspect – is a sequence of captivity, conversion to Islam and following abjuration, culminating in the martyrdom he deliberately chose in February 1645. This story, its narration made by the apostolic missionaries in Tripoli as wells as its understanding by the Augustinian Discalceate order are investigated in the second chapter and compared with similar episodes of abjuration. In the third part the relevant role played by the Sicilian family Tomasi in promoting the beatification proceedings of Alipio is explained; started after his relics were brought to the shore near Agrigento in 1653, the proceedings moved to the Congregatio Sacrorum Rituum after the ordinariae inquisitiones in 1654-1656, and there were denied first in 1658 and definitively 60 years later.
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9

Green, Craig Anthony. "The Khawaarij and the creed of takfeer : declaring a muslim to be an apostate and its effects upon modern day Islaamic movements". Diss., 2009. http://hdl.handle.net/10500/2645.

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Islaam as a world religion is most often associated with terrorism and numerous bombings and conflicts around the globe. While, Islaam does not encourage these actions there exists movements within the Muslim community which use violence as a means of political expression similar to the early extremist Khawaarij sect who abused the concept of takfeer. Many modern day ideologues seem to adopt the main tenets of the Khawaarij creed and as a result exhort and carrying out actions of violence under the guise of Islaam. In addition, Western media, secularists, and United States policy also appears to have a direct role in fostering the growth of these movements. Therefore, there is a need for further study into the ideological roots of these groups, their actions, and how societies can look for solutions to combat their ideals before they evolve into terrorist actions.
Religious Studies and Arabic
M. A. (Islamic Studies)
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10

Green, Craig. "An analysis of the legitimacy and effectiveness of Salafee scholarship as an antidote to extremism". Thesis, 2019. http://hdl.handle.net/10500/25993.

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The label Salafee-Jihaadee has been used to categorize Islamic groups that espouse violence against the West and Muslim regimes. The typology of Salafee- Jihaadee is met with vehement disapproval and criticism from adherents to Salafism. For this reason, the portrayal of Salafees as violent extremists requires scrutiny. This study aims to make a unique contribution to knowledge of Salafism by surveying an extensive literature review, supplemented by interviews of known Salafee clerics based upon the premise that Salafism is an antidote to Islamic extremism rather than a cause of violent jihaad and terror. Furthermore, this research aims to offer new insight into existing literature and theory regarding Salafism. By re-examining current theory this research attempts to show that Salafism is an antidote to violent extremism. Therefore, there is a clear need to explore the relationship between Salafism, violent extremism, and takfeerism. In chapter one Salafism is defined and its key features as a movement are characterized and evaluated. Chapter two analyzes Salafees’ view and role in denouncing violence and extremism. Chapter three introduces alternative assessments of Salafism as a movement and evaluates the arguments put forth by its critics. Chapter four investigates Salafist perceptions of pluralism particularly in Western non-Muslim societies. Chapter five details the role of Salafees and their counter arguments to extremism. The final chapter details the conclusions of the research, which indicate that Salafism is not a precursor to violence, but rather the efforts of Salafee scholars offer effective counter-narratives to the jihaadeetakfeeree paradigm.
Old Testament and Ancient Near Eastern Studies
D. Litt. et Phil. (Islamic Studies)
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Libros sobre el tema "Islam Apostasy"

1

Rahman, S. A. Punishment of Apostasy in Islam. Kuala Lumpur, Malaysia: The Other Press, 2006.

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Memon, Naeem Osman. Ahmadiyyat or Qadianism!: Islam or apostasy? Islamabad, Tilford: Islam International, 1989.

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Khan, Muhammad Zafrulla. Punishment of apostacy in Islam. Rabwah: Nazarat Isha'at, 2009.

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Pakistan), Naẓārat-i. Ishāʻat (Rabwah, ed. Punishment of apostacy in Islam. Rabwah: Nazarat Isha'at, 2009.

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Zayd, Naṣr Ḥāmid Abū. al- Tafkīr fī zaman al-takfīr: Ḍidda al-jahl wa-al-zayf wa-al-khurāfah. al-Qāhirah: Sīnā lil-Nashr, 1995.

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Zayd, Naṣr Ḥāmid Abū. al- Tafkīr fī zaman al-takfīr: Ḍidda al-jahl wa-al-zayf wa-al-khurāfah. al-Qāhirah: Sīnā lil-Nashr, 1995.

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al- Tawassuṭ wa-al-iqtiṣād fī anna al-kufr yakūnu bi-al-qawl aw al-fiʻl aw al-iʻtiqād: Risālah fī al-mukaffirāt al-qawlīyah wa-al-ʻamalīyah min khilāl aqwāl al-ʻulamāʾ. al-Dammām: Dār Ibn al-Qayyim, 1999.

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Ibn Bāz, ʻAbd al-ʻAzīz ibn ʻAbd Allāh., ed. al-Tawassuṭ wa-al-iqtiṣād fī anna al-kufr yakūnu bi-al-qawl aw al-fiʻl aw al-iʻtiqād: Risālah fī al-mukaffirāt al-qawlīyah wa-al-ʻamalīyah min khilāl aqwāl al-ʻulamāʼ. al-Dammām: Dār Ibn al-Qayyim, 1999.

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ʻAlwānī, Ṭāhā Jābir Fayyāḍ. Apostasy in Islam: A historical and scriptural analysis. Herndon, Va: International Institute of Islamic Thought, 2012.

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Krieken, Peter J. van. Apostasy & asylum. Lund: Raoul Wallenberg Institute, University of Lund, 1993.

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Capítulos de libros sobre el tema "Islam Apostasy"

1

Ahmad, Ahmad Atif. "Apostasy". En Islam, Modernity, Violence, and Everyday Life, 147–68. New York: Palgrave Macmillan US, 2009. http://dx.doi.org/10.1057/9780230619562_7.

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Koch, Bettina. "Religious Dissent in Premodern Islam: Political Usage of Heresy and Apostasy in Nizam Al-Mulk and Ibn Taymiyya". En Religion, Power, and Resistance from the Eleventh to the Sixteenth Centuries, 215–35. New York: Palgrave Macmillan US, 2014. http://dx.doi.org/10.1057/9781137431059_12.

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"Apostasy". En Tolerance and Coercion in Islam, 121–59. Cambridge University Press, 2003. http://dx.doi.org/10.1017/cbo9780511497568.006.

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"Apostasy in Islam". En Shariʿa, Justice and Legal Order, 395–417. BRILL, 2020. http://dx.doi.org/10.1163/9789004420625_022.

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"Back Matter". En Apostasy in Islam, 158. International Institute of Islamic Thought, 2011. http://dx.doi.org/10.2307/j.ctvk8w22r.15.

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"Table of Contents". En Apostasy in Islam, III—IV. International Institute of Islamic Thought, 2011. http://dx.doi.org/10.2307/j.ctvk8w22r.2.

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"FOREWORD". En Apostasy in Islam, V—X. International Institute of Islamic Thought, 2011. http://dx.doi.org/10.2307/j.ctvk8w22r.3.

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"INTRODUCTION". En Apostasy in Islam, 1–6. International Institute of Islamic Thought, 2011. http://dx.doi.org/10.2307/j.ctvk8w22r.4.

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"IS APOSTASY A CAPITAL CRIME?" En Apostasy in Islam, 7–24. International Institute of Islamic Thought, 2011. http://dx.doi.org/10.2307/j.ctvk8w22r.5.

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"THE QUR’ANIC DESCRIPTION OF APOSTASY". En Apostasy in Islam, 25–41. International Institute of Islamic Thought, 2011. http://dx.doi.org/10.2307/j.ctvk8w22r.6.

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Actas de conferencias sobre el tema "Islam Apostasy"

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Rashid, Radzuwan Ab, Azweed Mohamad, Razali Musa, Shireena Basree Abdul Rahman, Saadiyah Darus, Kamariah Yunus y Kamarul Shukri. "Representation of Islam in social media discourse produced by an apostate". En 2018 4th International Conference on Web Research (ICWR). IEEE, 2018. http://dx.doi.org/10.1109/icwr.2018.8387229.

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