Bibliografías temáticas / Muslims

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  1. Artículos de revistas
  2. Tesis
  3. Libros
  4. Capítulos de libros
  5. Actas de conferencias
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Literatura académica sobre el tema "Muslims"

Autor: Grafiati
Publicado: 4 de junio de 2021
Última modificación: 25 de julio de 2025

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Artículos de revistas sobre el tema "Muslims"

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Manahil Yaqoob and Farhana Mehmood. "Debate on Status of Existing Non-Muslim’s Worship Places in Multi-faith Society." International Research Journal on Islamic Studies (IRJIS) 3, no. 02 (2021): 11–21. http://dx.doi.org/10.54262/irjis.03.02.e02.

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Islamic Law (Shariah) has granted fundamental human rights to Muslims and non-Muslims and safeguards their life and property by providing equal social justice. The significant feature of Shariah is to provide non-Muslims the freedom to exercise their religion in an Islamic state. The paper discusses non-Muslim’s worship places that are established in an Islamic society. The objective of this research is to remove misunderstandings created by International media on current issues against Islamic teachings, Muslim jurists debate on Shariah perspective regarding the status of construction or erec
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Jamil, M., and Ja'far Ja'far. "Pemimpin Perempuan dan Non-Muslim Perspektif Ulama Tiga Serangkai." TEOSOFI: Jurnal Tasawuf dan Pemikiran Islam 8, no. 1 (2018): 144–67. http://dx.doi.org/10.15642/teosofi.2018.8.1.31-54.

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The issue of woman’s and non-Muslim’s leadership seems to be unrest debate in the Islamic world. In Indonesia, the Islamic liberal groups or the modernists will usually accept woman or non-Muslim for being leader of the Muslims community, while the Muslim traditionalists and radical groups will usually show their firm rejection. This study seeks to elaborate the thought of the three Muslim scholars in the Eastern Sumatera, i.e. Abdul Halim Hasan, Zainal Arifin Abbas, and Abdur Rahim Haitami about the leadership of woman and non-Muslim. The article will put the position of thought of these scho
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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 (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, whi
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Fajri, Rahmat. "DASAR-DASAR TEOLOGIS SUNNI UNTUK KONTEKS USAHA (Studi Gagasan Kyai Saleh Darat)." RELIGI JURNAL STUDI AGAMA-AGAMA 11, no. 1 (2016): 81. http://dx.doi.org/10.14421/rejusta.2015.1101-05.

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Most of Indonesian Muslims are adherents of ahlu as-sunnah wa al-jama’ah (Sunni). It is therefore easily to be assumed that Indonesian Muslim business- men are also the adherent of the Sunni Muslims groups. This paper explores theological belief systems of Asy’ariyah on work, responsibility and wealth. Muslim’s theological beliefs could explain the motivation of Muslims to work and obtain the wealth. Functionally, a belief that work is a form of individual responsibility, that work is the way to gain wealth, and that all Muslims must work would drive Muslims to active in productive ventures, i
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Pinyugina, E. V. "Austrian Muslims. The problems and achievements of social and political integration." MGIMO Review of International Relations, no. 5(26) (October 28, 2012): 103–10. http://dx.doi.org/10.24833/2071-8160-2012-5-26-103-110.

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The national organization of Austrian Muslims in its first phase (1979–2000) was to improve dialogue between the state and Muslims, thereby making a contribution to the social integration of Muslims and their religious law and to social cohesion and so counteract social polarisation and segregation. Reality is more complicated: Muslims are not seen by others as part of Austrian society (right parties win up 18 to 30% by national and local elections) and their largest organizations are influenced by Turkish authorities or foreign fundamentalists. The construction of mosques and religious instru
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Idriz, Mesut. "EXPLORING THE RIGHTS AND RESPONSIBILITIES OF NON-MUSLIMS IN AN ISLAMIC STATE: A SHORT ANALYTICAL REVIEW." TAFHIM : IKIM Journal of Islam and the Contemporary World 11, no. 1 (2018): 61–77. http://dx.doi.org/10.56389/tafhim.vol11no1.3.

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The subject of Muslims and non-Muslims (dhimmis), and the rights and responsibilities of non-Muslims in a Muslim state in particular, have long been discussed as well as in some cases disputed among researchers and practitioners at various levels. In addition, the concerns related to the “conversion” and the “assimilation” of non-Muslims in a majority Muslim state or society are often unfortunately a cause of consternation among either groups in recent world history. Looking back to the history of Islamic civilisation, this short study aims to find out whether Muslims and non-Muslims lived in
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Gupta, Priyadarshini. "The “Islams” of Muslims in Post-9/11 Fiction: Ayad Akhtar’s American Dervish." Hungarian Journal of English and American Studies 31, no. 1 (2025): 116–36. https://doi.org/10.2478/hjeas/2025/31/1/7.

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Abstract The attacks on the Twin Towers have politically categorized Muslims as “good,” “bad,” or “moderate” in post-9/11 United States. These categories are reductive when it comes to understanding complex Muslim formations in a post-9/11 world as they impose a politicized ideal of what it means to be a Muslim. The “ideal” American Muslim is supposedly an American first and a Muslim second. While there is significant scholarship against such reductive categorizations, what remains largely unnoticed is a Muslim’s subjectivity in relation to Islam in everyday life: the ways in which a Muslim in
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Heeren, Jörg, and Andreas Zick. "Misleading Images." Middle East Journal of Culture and Communication 7, no. 1 (2014): 46–63. http://dx.doi.org/10.1163/18739865-00701003.

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As part of the multi-methodological and explorative project ‘Muslims in the European Mediascape’, we conducted focus group interviews with media users of Muslim background. The analysis shows that Muslims in Germany tend to mix media sources in order to get a balanced view on news and current affairs. A large share uses German mainstream media as well as specialized media that cater to the needs and interests of Muslims. The fear of a so-called ‘parallel media society’ of Muslims appears unjustified; however, focus group participants as well as journalists that were also interviewed during the
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Cohen, Jeffrey E. "American Muslim Attitudes toward Jews." Religions 13, no. 5 (2022): 441. http://dx.doi.org/10.3390/rel13050441.

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Muslims are often accused of being antisemitic and for being a major source of attacks and violence against Jews and Jewish institutions. Research also finds variation in Muslim orientations toward Jews at the aggregate, cross-national level, with lower levels of anti-Jewish sentiment in some western nations. There is also variation in the antisemitic sentiment of Muslims at the individual level in western nations. This paper asks whether factors that affect antisemitism among non-Muslims similarly affect Muslims with the same weight. In order to estimate these relative effects with precision,
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Akhtar, Dr Sohail, Dr Rashida Qazi, and Dr Sabahat Mushtaq. "The Socio-Political Impacts of the Educational and Literary Services of Sir Syed Ahmad Khan & His Colleagues on Muslims of South Asia 1858-1898 (A Historical Analysis)." International Research Journal of Education and Innovation 2, no. 3 (2021): 281–89. http://dx.doi.org/10.53575/irjei.v2.03(21)25.281-289.

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After the decline of glorious Mughal Danasity Muslims of India had lost their dignity. the Muslims of Subcontinent. They had become slave The War of Independence 1857 proved havoc for in India. With new colonial Master, their country fellow Hindus had also become bitter enemy. After 1869 the condition of Muslims was very miserable as Sir William Hunter pointed out in his famous book “Our Indian Muslims". Sir Syed Ahmad khan was a great leader of the Muslim of sub-continent during 19th century. He tried to uplift the socio-economic condition of Muslims. He clearly said only education can change
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Tesis sobre el tema "Muslims"

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Bhutta, Akhtar-Saeed. "Muslim education and education of Muslims : a Scottish perspective." Thesis, University of Strathclyde, 2002. http://oleg.lib.strath.ac.uk:80/R/?func=dbin-jump-full&object_id=21634.

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This study focuses on the Muslim community in Glasgow, the largest in Scotland. The establishment of the first successful independent Muslim school in Scotland is used as a backdrop to ascertain the Muslim perspective on educational issues. Issues related to Muslim or Islamic education including race, ethnicity, Islamophobia and identity of Muslim children are explored. Mosque-schools and related institutions that supplement the education of Muslim children are discussed and contextualised to appreciate fully the experiences of Muslim children in Scotland. Historical developments pertaining to
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Khan, Abdul Rashid. "The all India Muslim educational conference : its contribution to the cultural development of Indian Muslims 1886 - 1947 /." Oxford [u.a.] : Oxford Univ. Press, 2001. http://www.loc.gov/catdir/enhancements/fy0611/2001289263-d.html.

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Hessami, Arzoo. "Att vara muslim i Sverige : Enkvalitativ forskningsstudie om muslimska individers upplevelser, bemötande ochintegration i det svenska samhället." Thesis, Mälardalens högskola, Akademin för hälsa, vård och välfärd, 2013. http://urn.kb.se/resolve?urn=urn:nbn:se:mdh:diva-18876.

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Studiens syfte är att öka förståelse för muslimska minoritetsgruppers bakgrund, identitet, värdering och upplevelser.                                                                                                                                 För att få svar på studiens syfte har jag intervjuat 5 muslimska respondenter.  Jag har använt mig av den hermeneutiska metoden och jag har använt mig av min förförståelse och intryck för att kunna tolka och förstå respondenternas upplevelser. Fem vetenskapliga artiklar har används i denna studie som behandlar olika fenomen omkring islam och muslimer i
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Elmali, Ayse. "Muslim - non-Muslim marriages in the UK : perspectives from Muslim women experiencing marriage to non-Muslims." Thesis, University of Birmingham, 2019. http://etheses.bham.ac.uk//id/eprint/8892/.

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Despite the increased number of interreligiously married Muslim women, especially in Western countries, the phenomenon remains overlooked. This research aims to highlight interreligiously married Muslim women's untold stories and to examine their experiences of being part of an interfaith marriage. The research illustrates that Muslim women's interfaith marriages are seen as prohibited and unconventional by many Muslim scholars and communities, and they view this prohibition as a subject that is closed for discussion due to the traditional scholarly consensus supporting it. However, some conte
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Abdullah, Mohamad Ridhuan. "Islamophobia & Muslims‘ religious experiences in the Midwest: proposing critical Muslim theory, a Muslim autoethnography." Diss., Kansas State University, 2013. http://hdl.handle.net/2097/16904.

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Doctor of Philosophy<br>Department of Curriculum and Instruction<br>Kay Ann Taylor<br>This study explored Islamophobia and Muslims’ religious experiences in the Midwest. Its purpose was to propose a new theory named Critical Muslim Theory. The research methodology was autoethnography (me, the researcher) in concert with discovering in-depth experiences and narratives of nine Muslim participants (five Muslim females and four Muslim males) in dealing with Islamophobia. Religion became the centrality of Critical Muslim Theory in replacing race (as in Critical Race Theory) while centralizing other
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Soliman, A. "Muslims in Europe : the public engagement of young German Muslims." Thesis, University College London (University of London), 2015. http://discovery.ucl.ac.uk/1467034/.

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This study examines qualitatively several case studies of young Muslims in Germany who strongly identify with Islam and Germany and who are publicly active. It analyses the ways in which the research participants use the public sphere in the context of German Muslim identity. It focuses on three main fields within the public sphere, namely media, the arts and culture, and civil society. Various forms of engagement as well as different contents are investigated. Two theoretical frameworks are used. The first one deals with identity, looking at theories of minority identity, hybrid identity, mul
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Lutfallah, Samiha Kamel. "Non-Muslims in a Muslim state with special reference to contemporary Egypt." Thesis, SOAS, University of London, 1991. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.308071.

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Allen, Marilyn Penn. "Cultural flourishing in tenth century Muslim Spain among Muslims, Jews, and Christians." Connect to Electronic Thesis (ProQuest) Connect to Electronic Thesis (CONTENTdm), 2008. http://worldcat.org/oclc/443016315/viewonline.

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Hersi, Abdi Mohamud. "Australian Muslims’ Conceptions of Integration." Thesis, Griffith University, 2016. http://hdl.handle.net/10072/367708.

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Currently, the scholarly literature does not address the possibility of the existence of a counter narrative of what integration might mean to the immigrant communities who are the subjects of the integration debate. In the case of Muslim immigrants in Australia, their perspectives on what integration means is absent from this debate. This study therefore attempts to examine the meanings of integration from the perspective of the Muslim people themselves. Over the course of 2010 and 2011, four focus group discussions were conducted with Muslims in the South East Queensland region of Australia
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Samwini, Nathan Iddrisu. "The Muslim resurgence in Ghana since 1950 and its effects upon Muslims and Muslim-Christian relations." Thesis, University of Birmingham, 2003. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.398902.

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Libros sobre el tema "Muslims"

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Hadžišehović, Munevera. Muslimanka u titovoj Jugoslaviji. Bosanka riječ, 2006.

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Luzern, Universität, ed. Muslims in Central Switzerland: From migrants to diaspora-Muslims. Departement for the Study of Religions, University of Lucerne, 2004.

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Read, Garth. Muslims. Mary Glasgow Publications, 1988.

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Mahmood, Ali. Muslims. Saphire Books, 2017.

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Yaacob, A. Monir, and Zainal Azam Abdul Rahman, eds. Muslims' rights in non-muslim majority countries. Institute of Islamic Understanding Malaysia, 2002., 2002.

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Michael, Dillon. China's Muslims. Oxford University Press, 1996.

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Luboš, Kropáček, and Orientální ústav (Akademie věd České republiky), eds. Variace na Korán: Islám v diaspoře. Orientální ústav Akademie věd ČR, 1999.

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Hoffmann, Christian H. Zwischen allen Stühlen: Ein Deutscher wird Muslim. Bouvier, 1995.

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Peck, Ronald S. Through Muslim eyes: Understanding how Muslims think and feel. Center for Ministry to Muslims, 1997.

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Antes, Peter. Muslims in Germany -German Muslims?: Questions of identity. Centre for the Study of Islam and Christian-Muslim Relations, 1985.

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Capítulos de libros sobre el tema "Muslims"

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Hasnain, Nadeem. "Muslims." In Communities on the Margin. Routledge India, 2024. http://dx.doi.org/10.4324/9781003482666-18.

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Al-Kuwari, Shaikha H. "History and Culture of Muslims in America." In Arab Americans in the United States. Springer Nature Singapore, 2024. http://dx.doi.org/10.1007/978-981-99-7417-7_3.

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AbstractThis chapter offers a comprehensive review of the history of Muslims in America. The chapter will be divided into three sections. The first section reviews the history of Muslims in America, including African American Muslims, Arab American Muslims, and South Asian American Muslims, and their immigration history, as well as Islamic movements and the groups’ relationships. The second section of the chapter will discuss the significance of mosques in the lives of American Muslim immigrants. This section will include ethnographic observations related to the experience of visiting mosques
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Ziaka, Angeliki. "Muslims and Muslim Education in Greece." In Islamische Erziehung in Europa. Böhlau Verlag, 2009. http://dx.doi.org/10.7767/9783205119258-009.

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van Nieuwenhuijze, C. A. O. "Muslims and Muslims; Muslims and Non-Muslims." In The Lifestyles of Islam. BRILL, 1985. http://dx.doi.org/10.1163/9789004492912_008.

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Bleich, Erik, and Maurits van der Veen. "What do newspapers talk about when they talk about Muslims?" In Covering Muslims. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197611715.003.0006.

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This chapter uses topic modeling analysis to show that newspapers cover Muslims differently depending on the geographic context in which the stories are set. Reporting on Muslim-majority countries varies from that on Muslim-minority countries, where stories are more likely to highlight separatism, militancy, and extremism. In contexts where Muslims have been victimized by non-Muslim groups, we see an emphasis on Muslims as a vulnerable group or simply as civilians. The inductive approach used in the chapter also reveals that approximately a third of all stories are not primarily associated wit
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Cornell, Vincent J. "A Muslim to Muslims." In Dissent from the Homeland. Duke University Press, 2003. http://dx.doi.org/10.1215/9780822385059-009.

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CORNELL, VINCENT J. "A Muslim to Muslims:." In Dissent from the Homeland. Duke University Press, 2003. http://dx.doi.org/10.2307/j.ctv1220pfj.12.

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Cury, Emily. "From Muslims in America to American Muslims." In Claiming Belonging. Cornell University Press, 2021. http://dx.doi.org/10.7591/cornell/9781501753596.003.0003.

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This chapter analyzes the historical trajectory of Muslim immigration, settlement, and institution building in the United States. It focuses on the structural conditions and collective traumas that have shaped the lives of Muslims in America, particularly in the post-9/11 period. It also shows the broad ethnic, national, denominational, and socioeconomic diversity among Muslims in the United States, including the emergence of organizations aiming to represent the collective interests of the group. The chapter elaborates that the emergence of Muslim American interest groups is the result of a l
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Ali, Muhamad, and Anna Garton. "Muslims." In Religion. Springer Publishing Company, 2012. http://dx.doi.org/10.1891/9780826108616.0022.

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"MUSLIMS." In Migration and the Making of Ireland. Indiana University Press, 2021. http://dx.doi.org/10.2307/j.ctv20hcvgc.16.

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Actas de conferencias sobre el tema "Muslims"

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Supian, Fridiyanto, Muhammad Sobri, and Muhammad Rafii. "Scientific Muslims versus Anti-Science Muslims." In International Conference on Engineering, Technology and Social Science (ICONETOS 2020). Atlantis Press, 2021. http://dx.doi.org/10.2991/assehr.k.210421.037.

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Weller, Paul. "ROBUSTNESS AND CIVILITY: THEMES FROM FETHULLAH GÜLEN AS RESOURCE AND CHALLENGE FOR GOVERNMENT, MUSLIMS AND CIVIL SOCIETY IN THE UNITED KINGDOM." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/cdcf7302.

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The 7/7 (2005) attack on London Transport by Muslims brought up in the UK shocked the Government, many Muslims, and the wider civil society. Subsequently, the UK’s ‘multi- culturalist’ policy consensus has been subject to intensive questioning. Politicians and some parts of civil society have challenged a perceived ‘separatism’ among Muslims; emphasised a need for shared values and social cohesion; and advocated the promotion of ‘moderate Islam’ and ‘moderate Muslims’. This paper argues that, in legitimising simplistic distinctions between ‘good’ (understood as ‘liberal’ or ‘modernist’) and ‘b
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Garaeva, Alsou. "Economics of the Muslim Everyday Life: Religious and Economic Practices of Muslims in the Republic of Tatarstan." In International Conference on Eurasian Economies. Eurasian Economists Association, 2015. http://dx.doi.org/10.36880/c06.01281.

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The change of the economic model in Russia in the beginning of the 1990’s has laid basis for the public institutionalization of religious associations. The sphere of commercial religious services has appeared and a diversification of the religious practices has begun. In the regions of Russian Federation Muslims make up about 10%, including Tatarstan with a Muslim majority of about 50%. This creates a fertile soil for the business targeted for satisfying Muslims’ needs. The research that we have carried out as a part of the quality strategy, and particularly, the depth interview, the expert su
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Bano, Shabana, R. Mishra, and C. Tripathi. "Mutual Perception and Relational Strategies of Hindus and Muslims in India." In International Association of Cross Cultural Psychology Congress. International Association for Cross-Cultural Psychology, 2018. http://dx.doi.org/10.4087/jjdk9894.

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The present study examines mutual perception and relational strategies of the Hindu and Muslim groups in the cultural context of India by focusing on religion-based “othering.” A sample of 264 participants belonging to Hindu and Muslim groups was studied in Varanasi City. An instrument developed and used in an international project was adapted and given to participants (age range 20–60 years) for measuring their relational strategies, mutual perceptions and perceived discriminations. The findings revealed the ‘Coexistence’ relational strategy to be strongly placed in both Muslim and Hindu part
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Bano, Shabana. "Cultural Identity, Cultural Security and Acculturation Strategies of Hindus and Muslims in India." In International Association of Cross Cultural Psychology Congress. International Association for Cross-Cultural Psychology, 2024. https://doi.org/10.4087/mqbj7187.

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In this paper we attempt to answer two related questions. First, which acculturation strategies are used by Hindus and Muslims in mutual intercultural relations and second, how contact with the members of the other group is associated with their acculturation strategies, cultural identity, and cultural security in different local contexts. A sample of 540 participants consisting of 241 Hindus and 299 Muslims, was drawn from three cities which differ in terms of their cultural and demographic histories. One of these was primarily a Hindu city, namely, Varanasi; second, a metropolis, Mumbai; and
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Osman, Muhammad Nawab. "GÜLEN’S CONTRIBUTION TO A MODERATE ISLAM IN SOUTHEAST ASIA." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/diek4743.

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This paper aims to demonstrate the relevance of the Gülen movement as a counter to extremist ideology and an encouragement to inter-religious dialogue in the Southeast Asia region. The movement presents a Middle Way Islam, which can accommodate local cultural differences and make a hospitable space for positive relations between Muslims and non-Muslims. Following an account of Fethullah Gülen’s views on extremism and inter-religious dialogue, the paper turns to case studies of Gülen-inspired organisations in Singapore and Indonesia to show how they have applied his ideas to enable inter-religi
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Sereikaitė-Motiejūnė, Gintare. "LITHUANIANS‘ PERCEPTION ON TERRORISM: ARE MUSLIMS THE FOLK DEVILS FOR LITHUANIANS?" In NORDSCI Conference Proceedings. Saima Consult Ltd, 2021. http://dx.doi.org/10.32008/nordsci2021/b1/v4/27.

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A considerable amount of research in the West countries during the past 30 years has found a strong tendency to associate Muslims with violent acts. This has resulted in an increase of Islamophobia. I have examined Lithuania’s media, politicians and public perceptions on Muslims-terrorism in order to understand the correlation between Lithuanian media and political discourse on Muslims and their connection with public discourses. I propose that the weaker the linkage between media and political portrayals of terrorism as associated with Muslims, is with public perceptions of terrorism and Musl
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MEHMETALI, Bekir. "THE ARAB-TURKISH BROTHERHOOD IN MODERN ARABIC POETRY." In VI. International Congress of Humanities and Educational Research. Rimar Academy, 2023. http://dx.doi.org/10.47832/ijhercongress6-3.

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Since ancient times, Arabic poetry has been a depiction of everything that is happening in the Arab environment that surrounds the poet wherever he is, and his igniting flame has not been extinguished in their souls, despite the subjugation of the Arab world to the rule of non-Arabs after Islam. It is known that the Arab Muslims set out from the Arabian Peninsula as conquerors and heralds of the serious Islamic religion, and as a result of this the entry of nonArabs into Islam that enlightened the darkness of their hearts, so the Persians, Romans, Copts, Abyssinians, Turks, and others will be
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Hettiarachchi, Shanthikumar. "TURKISH MUSLIMS AND ISLAMIC TURKEY: PERSPECTIVES FOR A NEW EUROPEAN ISLAMIC IDENTITY?" In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/qdnp5362.

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The paper discusses the potential of Fethullah Gülen’s thinking on the revival of core socio- ethical tenets of Islam to influence an emerging European Islamic identity. The long absence of any substantial Muslim population from the religious landscape of western Europe in the modern period began to end with the post-War immigration of Muslims from South Asia to the UK and other parts of Europe. But Muslims from other parts of the Islamic world have also established communities in Europe with their own, different expressions of Islam. The presence of Muslims represents a religio-cultural count
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Celik, Gurkan, Kate Kirk, and Yusuf Alan. "MODERN IDEALS AND MUSLIM IDENTITY: HARMONY OR CONTRADICTION? - A TEXT LINGUISTIC ANALYSIS OF THE GÜLEN TEACHING AND MOVEMENT." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/xlue9524.

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At the global level there is an urgent need and increasing attention for a new sense of Muslim identity in harmony with modern realities. Fethullah Gülen, an educationalist, a religious guide and a peace maker, is one of the most persuasive and influential Turkish-Muslim voices in the contemporary world putting strong emphasis on peaceful coexistence and the synthesis of faith and reason in Western democracies through spirituality, religious diversity, dialogue and educational initiatives. This paper primarily examines how and to what extent Gülen’s teachings and the world-wide volunteer movem
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Informes sobre el tema "Muslims"

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van Oosten, Sanne. Do Muslims Have Different Attitudes and Voting Behaviour Than the Majority Populations of France, Germany and the Netherlands? European Center for Populism Studies (ECPS), 2025. https://doi.org/10.55271/rp00100.

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The political preferences of Muslims are often the source of contention and misinformation. In continental Europe, there is not much data available on political preferences of Muslims due to strict privacy regulations, creating a knowledge lacuna allowing for misinformation to fester. In this report, I focus on three countries where privacy regulations are particularly longstanding: France, Germany, and the Netherlands. I use a novel sampling method that complies with privacy regulations while achieving a large enough sample of minority respondents to conduct statistical analyses. Regarding po
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2

K., M. Gender-Based Perspectives on Key Issues Facing Poor Ahmadi Women in Pakistan. Institute of Development Studies (IDS), 2020. http://dx.doi.org/10.19088/creid.2020.008.

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The Ahmadiyya Muslim Community (AMC, or Ahmadiyya Muslim Jama’at) believe themselves to be Muslims. The AMC was founded by Mirza Ghulam Ahmad in 1889 as a revival movement within Islam. Unlike all other sects of Islam, they believe that Mirza Ghulam Ahmad (1835–1908) of Qadian (a small town in Gurdaspur district of Punjab, India) is the same promised Messiah who was prophesied by the prophet Muhammad. Other sects believe that the promised Messiah is yet to come and, therefore, Mirza Ghulam Ahmad is a false prophet and his followers are non-Muslims.
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Kivisto, Peter. (Mis)Reading Muslims and Multiculturalism. Librello, 2013. http://dx.doi.org/10.12924/si2013.01020126.

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Salcedo, Carmia L. Moderate Muslims Myth or Reality. Defense Technical Information Center, 2007. http://dx.doi.org/10.21236/ada468997.

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van Oosten, Sanne. The Importance of In-group Favoritism in Explaining Voting for PRRPs: A Study of Minority and Majority Groups in France, Germany and the Netherlands. European Center for Populism Studies (ECPS), 2025. https://doi.org/10.55271/pp0046.

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The voting behavior of racial and ethnic minorities is a topic that attracts much speculation, with some claiming that racial and ethnic minorities do vote for Populist Radical Right Parties (PRRPs) and some claiming they do not. In the European Union, where saving data on individual’s race and ethnicity is prohibited, it is very difficult to contribute to these conversations with real facts. Do ethnic minorities and majorities tend to vote for PRRP and what explains their (lack of) support? Thanks to a novel yet costly sampling method, I surveyed racial/ethnic minority and majority voters in
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6

Rofiah, Nur. It's time for Muslims to protect children from marriage. Edited by Ria Ernunsari and Chris Bartlett. Monash University, 2023. http://dx.doi.org/10.54377/00c3-b789.

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M., K. Discrimination, Marginalisation and Targeting of Ahmadi Muslim Women in Pakistan. Institute of Development Studies (IDS), 2020. http://dx.doi.org/10.19088/creid.2020.014.

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Ahmadi Muslims are criminalised for practising their faith in Pakistan which has resulted in widespread discrimination and continuous, sporadic acts of violence leading many to flee their cities or their country altogether. This is not always an option for those who are poor and socioeconomically excluded. A recent study into the experiences and issues faced by socioeconomically excluded women from the Ahmadiyya Muslim community has found that Ahmadi Muslim women in particular are marginalised, targeted, and discriminated against in all aspects of their lives, including in their lack of access
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Prud’homme, Joseph. Quakerism, Christian Tradition, and Secular Misconceptions: A Christian’s Thoughts on the Political Philosophy of Ihsan. IIIT, 2020. http://dx.doi.org/10.47816/01.006.20.

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In his elegant and insightful book Muqtedar Khan admonishes Muslims to do beautiful things. It is an arresting call in a book itself beautiful in style, clarity, and boldness of vision for a better world. Professor Khan’s quest for beauty in a specific Muslim context: the beauty that arises when actions are done with the inescapable sense that God sees all one does – or, Ihsan. But what exactly do the commands of God require of those who, knowing He is watching, set themselves the task of scrupulously doing His will?
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Migliore, Joseph. The Cultural Barriers to Integration of Second Generation Muslims in Northern Italy. Portland State University Library, 2000. http://dx.doi.org/10.15760/etd.231.

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Baumgarten, Victor A., and Sharon Gober. Allah and Uncle Sam: The Experience of Muslims in the U.S. Armed Forces. Defense Technical Information Center, 2002. http://dx.doi.org/10.21236/ada410723.

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