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Artículos de revistas sobre el tema "World Conference on Muslim Minorities"

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Publicado: 26 de julio de 2024
Última modificación: 31 de julio de 2025

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1

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

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The International Conference on Muslim Minority/Majority Relations held in New York, Rabi' al Awwal 23-25, 1410/0ctober 24 to 26, 1989 brought to the fore some of the little known but significantly major problems faced by the Muslim minority communities in many parts of the world. The magnitude of the problem can be seen from the fact that the Muslim minorities form one-third of the world Muslim population, over 300 million out of an estimated one billion Muslims. The three day conference was divided into different areas of concern. Over 50 papers were presented. Among the topics discussed wer
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2

Haniff, Ghulam M. "Muslim Minorities in the West." American Journal of Islam and Society 14, no. 1 (1997): 112–14. http://dx.doi.org/10.35632/ajis.v14i1.2256.

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In this superb compilation of essays, fourteen scholars provide a timelyassessment of the expanding Muslim communities in ten western countries,carefully describing their growth and development, sometimes in minutehistorical detail, as they are increasingly scrutinized under the global spotlightfor a variety of complex reasons. Produced as a serious work ofresearch, this volume represents one of the first attempts to examine systematicallythe status and nature of Muslim collective life in the westerndiaspora as seen from the theoretical perspective of the majority-minorityrelationship. It deve
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3

Bayar, Yeşim. "In pursuit of homogeneity: the Lausanne Conference, minorities and the Turkish nation." Nationalities Papers 42, no. 1 (2014): 108–25. http://dx.doi.org/10.1080/00905992.2013.802767.

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Following World War I, the Allied Powers signed Minority Treaties with a number of Central and Eastern European states. These treaties delineated the status of religious, ethnic and linguistic minorities in their respective countries. Turkey would be one of the last states that sat down to the negotiation table with the Allied Powers. In the Turkish case, the Lausanne Treaty would be the defining document which set out a series of rights and freedoms for the non-Muslim minorities in the newly created nation. The present article explores how and why the non-Muslim minorities were situated in th
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4

Ahmad, Waqar. "Islam in a Changing Europe." American Journal of Islam and Society 10, no. 2 (1993): 275–77. http://dx.doi.org/10.35632/ajis.v10i2.2517.

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The conference Islam in a Changing Europe was held amid growingconcern about the future of Islamic and other minority conununities inEurope. The organizers, Hafiz Mirza and David Weir (both at the ManagementCentre), Waqar Ahmad, Charles Husband, and Reg Walker (Departmentof Social and Economic Studies), regarded it as opportune forseveral reasons. First, the Gulf War, the tragic situation in Bosnia, and thecontinuing crises throughout Europe and the Middle East are grim buttimely reminders of the tensions pervading European and Islamic relations,despite strong political, social, and economic t
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5

T., M. P. Duggan. "Critical Review: R. Hillenbrand, "Brick verses Stone: Seljuq Architecture in Iran and Anatolia". Ed. I. Poonawala, Turks in the Indian Subcontinent, Central and West Asia: The Turkish Presence in the Islamic World. Oxford University Press (2017) 105-143, £20.99." LIBRI: Epigrafi, Çeviri ve Eleştiri Dergisi VI (July 15, 2020): 225–63. https://doi.org/10.5281/zenodo.3945378.

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Firstly, this review enquires into the meaning of the term West Asia employed in the title of this book of conference proceedings and finds it carries a confusion of meanings in respect to the geograph­ical area and the countries that are indicated through the use of this modern term. Secondly this review suggests that the statement that the constructional materials employed determines the difference be­tween Great Seljuk and Rum Seljuk architecture fails to address the matter of the finished appearance of these buildings and, in part has been made possible through the modern mis-trans
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6

Hemetek, Ursula. "Applied Ethnomusicology in the Process of the Political Recognition of a Minority: A Case Study of the Austrian Roma." Yearbook for Traditional Music 38 (2006): 35–57. http://dx.doi.org/10.1017/s0740155800011656.

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Applied ethnomusicology has a special relevance for studies on music and minorities. What constitutes this relevance in particular cases was the focus of a plenary panel discussion at the 38th World Conference of the ICTM in Sheffield in 2005, which explored cultural, social, political, and economic issues pertinent to the musical life of minority groups within the context of a larger (majority) society. Panel participants addressed the topic from the perspective of their individual research fields and the different minority groups they have worked with: Adelaida Reyes provided the example of
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7

Beckingham, C. F. "Muslim minorities in the world today." International Affairs 63, no. 1 (1986): 153. http://dx.doi.org/10.2307/2620308.

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8

Malik, Abdul-Rehman. "The AMSS (UK) Fifth Annual Conference." American Journal of Islam and Society 21, no. 2 (2004): 144–47. http://dx.doi.org/10.35632/ajis.v21i2.1809.

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Traditional fiqh is facing a new challenge: formulating a suitable fiqh forminority Muslim communities. In this spirit, the Association of MuslimSocial Scientists (AMSS [UK]) in conjunction with the InternationalInstitute of Islamic Thought, The Muslim College, and Q-News Media,convened its fifth annual conference, “Fiqh Today: Muslims as Minorities,”at the University of Westminster (London) during February 21-22, 2004.Anas Al-Shaikh-Ali, AMSS (UK) Executive Committee Chair, setout the vision in his opening remarks: A genuine fiqh for minorityMuslims requires a collective engagement between so
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9

Heine, Peter, and M. Ali Kettani. "Muslim Minorities in the World of Today." Die Welt des Islams 29, no. 1/4 (1989): 236. http://dx.doi.org/10.2307/1571032.

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10

Khan, Sa'ad S. "The Organization of the Islamic Conference (OIC) and Muslim Minorities." Journal of Muslim Minority Affairs 22, no. 2 (2002): 351–67. http://dx.doi.org/10.1080/1360200022000027311.

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11

Dekmejian, R. Hrair. "Comparative Study of Muslim Minorities." American Journal of Islam and Society 8, no. 2 (1991): 307–16. http://dx.doi.org/10.35632/ajis.v8i2.2628.

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Most of the world’s Muslims reside in countries where they are numericallypredominant. As such, these Muslims possess a majoritarian outlook in sharpcontrast to the perspective of minority Muslims living in India, China, theUSSR, and some Western countries. In recent years, Muslim minorities havefound themselves at the confluence of diverse social forces and politicaldevelopments which have heightened their sense of communal identity andapprehension vish-vis non-Muslim majorities. This has been particularlytrue of the crisis besetting the Indian Muslims in 1990-91 as well as the newlyformed Mu
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12

Damian-Lakicevic, Ana. "Third world conference against racism." Medjunarodni problemi 54, no. 1-2 (2002): 131–45. http://dx.doi.org/10.2298/medjp0201007d.

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The author analyses the Third World Conference against Racism which took place in Durban from 31 August - 8 September 2001. Considering the work of the Conference and the adopted documents - the Declaration and Program of Action - she focuses her attention on the following three dominant topics the Middle East conflict, reparations for the period of slavery and colonialism, and human rights and rights of minorities.
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13

Azam, Lkram. "The Muslim World." American Journal of Islam and Society 6, no. 1 (1989): 170–72. http://dx.doi.org/10.35632/ajis.v6i1.2704.

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This book owes its origin to a major international conference held inApril by the Association of Muslim Social Scientists at Iowa State Universityin April 1983. The papers cover "a wide range of topics to match the widerange of crises in which the Muslim world finds itself." It includes forty-sixillustrative maps and figures and twenty-six tables. which make the texts moremeaningful.In recent times, the issues of Third World development and technologytransfer have stirred much controversy, resulting in a polarization of views.On one hand is the Third/Muslim World view that the so-called transf
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14

van Koningsveld, P. S. "The Significance of Fatwas for Muslims in Europe: Some Suggestions for Future Research." NTT Journal for Theology and the Study of Religion 60, no. 3 (2006): 208–21. http://dx.doi.org/10.5117/ntt2006.60.208.koni.

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Abstract In recent new Islamic interpretations of the world order as expressed, for instance, in the concept of Dâr al-Da’wa (‘The World of Preaching the Message’) Muslim minorities are to become full citizens of non-Muslim societies. This global view of the world as one, has lead to the appearance of a whole new branch of Islamic jurisprudence called the ‘Religious Jurispridence of Minorities’ (Fiqh al-Aqalliyât). Its purpose is to reinterpret Islamic principles in a situation in which Muslims are living in a minority position. Accurate understanding of the responses (Fatwas) that shape this
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15

Khan, Shujaat A. "Fourth IIGS International Conference on the Muslim World." American Journal of Islam and Society 13, no. 3 (1996): 422–23. http://dx.doi.org/10.35632/ajis.v13i3.2307.

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The Fourth International Conference on the Muslim World, organizedby the International Islamic Geographic Society, was hosted by Al al-BaytUniversity, Amman, Jordan. This four-day conference brought together adistinguished international gathering of geographers and social scientiststo discuss issues of concern to Muslim countries. The conference was heldin a very pleasant, cordial, and hospitable environment, and the excursiontrip at its end, which provided an opportunity to visit historical places andarchaeological sites, made it all the more enjoyable and memorable.The conference was compris
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16

Haron, Muhammed. "World Conference on Islamic Thought and Civilization." American Journal of Islam and Society 31, no. 4 (2014): 159–62. http://dx.doi.org/10.35632/ajis.v31i4.1085.

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Kolej Universiti Islam Sultan Azlan Shah (KUISAS) organized and hostedthe Second World Conference on Islamic Thought and Civilization (WCIT)during August 18-19, 2014, at Casuarina Hotel, Ipoh, Malaysia. Under theleadership of chairperson Wan Sabri bin Wan Yusof (associate professor), theorganizers chose Ibn Khaldun’s notion of the rise and fall of civilization asthe general theme and asked potential presenters to explore the contemporarystate of Muslim affairs. The over 200 selected presenters, ranging from thesocial sciences to the applied sciences, were slotted into various parallel panels.A
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17

Njadat, Abdelsalam, and Ahmad Aref Al Kafarneh. "American Policy torwards Minorities in the Arab World: A Case Study." Journal of Public Administration and Governance 6, no. 2 (2016): 49. http://dx.doi.org/10.5296/jpag.v6i2.9371.

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Minorities subject is one of the ignored subjects in the Arab world and is surrounded with a great deal of conservation accompanied with clear efforts to minimize or spell any existing type of this problem where states in the Arab world are still based on tribal and regional basis, which resulted in the interest and care in minorities subject and the foreign intervention and the immersion of most minorities in resistance movements against margination and annulation with the aim of being recognized as partners in the country.Minorities in the Arab world can be divided into the following types([
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18

Babu Sahib, Himatullah, and Asiah Yaacob. "Issues in Human Rights: The Plight of Muslim Minorities and the Lessons Therein for Muslim Majorities." ICR Journal 5, no. 2 (2014): 239–59. http://dx.doi.org/10.52282/icr.v5i2.405.

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The plight of non-Muslims or other minority communities within a Muslim majority country has been much debated under the broad topic of human rights. Yet problems relating to Muslim minorities in non-Muslim polities have yet to be adequately addressed. More should be done to educate the large Muslim world on the plight of these minority Muslim communities. The lack of focus on the fate of such minorities had resulted in their being subjected to unfair treatment or oppression, painful misery, and unfriendly policies of containment or integration. The authors export other more subtle forms of su
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19

Rahman, Bobbi Aidi. "The Existence and Dynamics of Muslim Minorities in Southeast Asia." Ishlah: Jurnal Ilmu Ushuluddin, Adab dan Dakwah 5, no. 2 (2023): 279–301. http://dx.doi.org/10.32939/ishlah.v5i2.268.

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Southeast Asia has the largest Muslim population in the world, although in this region the majority of the population is Muslim, but in some areas, there are also Muslim minority populations who are under non-Muslim rule, causing conflicts and disputes between groups that lead to intimidation, attacks, and mass killings. The purpose of this paper is to find out and analyze the conditions and development of Muslim minorities in Southeast Asia and the government's efforts to reduce conflicts that occur with a focus on three countries, namely Thailand, the Philippines and Myanmar. The condition o
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20

Mustapha, Nadira. "The Twenty-first Annual Conference of the Canadian Council of Muslim Women." American Journal of Islam and Society 21, no. 1 (2004): 136–39. http://dx.doi.org/10.35632/ajis.v21i1.1827.

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The Canadian Council of Muslim Women (CCMW) held its Twenty-firstAnnual Conference, October 4, 2003 at Crowne Plaza, Montreal, Quebec.CCMW was established in 1982 to attain and maintain equality, equity,and empowerment for Canadian Muslim women in the North Americansetting. Participants from across Canada came to celebrate CCMW’srenowned presence throughout the nation as well as to discuss issuesrelated to the conference: “Engaging Muslim Women in Civic and SocialChange.” The conference was officially opened with the reading of theQur’an in Arabic, English, and French, followed by the Girl Gui
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21

Srimulyani, Eka. "Indonesian Muslim Diaspora in Contemporary South Korea: Living as Religious Minority Group in Non-Muslim Country." Samarah: Jurnal Hukum Keluarga dan Hukum Islam 5, no. 2 (2021): 668. http://dx.doi.org/10.22373/sjhk.v5i2.9733.

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The process of migration and cross border mobility occurs for a number of reason or background such as politics, economics, education and so forth has made a number of Muslim leave their homeland to another countries. Due to this migration, a significant number of Muslims becomes a diasporic communities in other countries and sometimes lives as religious minority group in non-Muslim country. It is reported that one third of Muslims in the world live as minority in a number of countries both in the West and also in some Asian countries such as India, Japan, South Korea, etc. In general, the exi
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22

NAVEED, HAFIZ MUHAMMAD, and DR ABU SUFIYAN QAZI FURQAN AHMED. "9. Protection of Non-Muslim Places of Worship in the Islamic State: A Research Study of the Differences of the Jurists." Al-Aijaz Research Journal of Islamic Studies & Humanities 6, no. 2 (2022): 90–105. http://dx.doi.org/10.53575/u9.v6.02(22).90-105.

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Just as Islamic law has stated the various rights of the people of Islam and obliges the Islamic government to ensure the protection of their lives, property, honor and dignity, it has also stated the various rights of non-Muslims. The Islamic State is responsible for protecting the rights of non-Muslims who live in the Islamic State. It is the responsibility of the ruler of the time not only to protect the lives, property and honor of the Muslims but also to ensure the protection of the lives, property and honor of the non-Muslim minorities living in his state. Non-Muslim minorities have been
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23

Rasyid, Rasyid, Farida Y. Mardliyah, and Masruroh Lubis. "HASIL-HASIL RUMUSAN INTERNASIONAL WOLRD MUSLIM CONFERENCE ON EDUCATION TENTANG PENDIDIKAN DALAM ISLAM." Jurnal Asy-Syukriyyah 22, no. 1 (2021): 112–25. http://dx.doi.org/10.36769/asy.v22i1.157.

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The background of the birth of the International World Muslim Conference On Education is that Saudi Arabia wants to achieve the development of education and other fields like western countries that have already made developments. In addition, there are concerns over secular understandings from western countries for Saudi Arabia and in other Islamic countries. The method in this research is descriptive-interpretative qualitative method. This type of research is library research. From the results of the literature review that the author did, there were also 8 (eight) times the implementation of
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24

Laurence, Jonathan. "The 21st-century impact of European Muslim minorities on ‘Official Islam’ in the Muslim-majority world." Philosophy & Social Criticism 40, no. 4-5 (2014): 449–58. http://dx.doi.org/10.1177/0191453714526404.

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The article argues that the growth of religious service provision directed at the Muslim diaspora in Europe has led to greater professionalization and pluralism within the Islam state in Muslim countries. Contemporary Muslim governments have claimed a monopoly over public prayer and religious education and have heavily invested in a network of infrastructure and services – the Islam state. The recent breakthrough of Islamist parties into governments in Turkey and across North Africa poses a challenge to the continued ‘civilian control’ over religion. What will become of the enormous Islamic Af
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25

Hussain, Ahmad Iftheqar. "First Contemporary Muslim Philosophers Conference." American Journal of Islam and Society 15, no. 3 (1998): 167–72. http://dx.doi.org/10.35632/ajis.v15i3.2169.

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Early Saturday morning on 16 May 1998, fifty people made their wayinto the conference room of Georgetown University’s SalaamIntercultural Center for the first annual conference of the Association ofContemporary Muslim Philosophers. Looking into their eyes, one couldsee a glimmer of hope and the fire of enthusiasm. Clearly, this was notgoing to be a run of the mill encounter of Muslim minds. Some of thegreatest intellects of the Muslim world were present, among themProfessor Seyyed Hossein Nasr, Dr. T a B JBbir a1 ‘AlwBni, and Dr. KamalHassan. Young students with fresh countenances and efferves
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26

Stoyanova, Vanya. "The Problem of Eastern Thrace at the Lausanne Conference." Istoriya-History 30, no. 5 (2022): 482–98. http://dx.doi.org/10.53656/his2022-5-2-the.

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The article examines Bulgaria's attempt at the Lausanne Conference (1922 – 1923) to remove the East Thracian problem from the sphere of Bulgarian- Turkish negotiations and to link its solution with the Great Powers through an international treaty. The refusal of the Turkish delegation to discuss the problem at the international forum diverted it to the field of bilateral Bulgarian-Turkish relations. The obligatory population exchange between Greece and Turkey, adopted by the Lausanne Conference, left no room for hopes for the Bulgarian refugees to return to Eastern Thrace. The Treaty of Lausan
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27

Montero, Paula. "Religion, ethnicity, and the secular world." Vibrant: Virtual Brazilian Anthropology 11, no. 2 (2014): 294–326. http://dx.doi.org/10.1590/s1809-43412014000200011.

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This paper explores the contrastive, or even contradictory, relations established between 'religions' and 'ethnicities' and what is by convention called the secular world in the conception of contemporary multicultural and post-secular democracies. When and why are 'religions' and 'ethnicities' perceived as a challenge to the political system? We draw on the literature that addresses the challenges posed by the growing presence of Muslim populations in Europe in order to analyze the confrontation in Brazil between Neo-Pentecostal and Afro-Brazilian groups. Our purpose is to understand why, dif
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28

ABDALLAH, Mahdi Ali. "THEORIZING AND ROOTING IN THE JURISPRUDENCE OF MINORITIES IN ISLAMIC ECONOMIC THOUGHT." International Journal of Humanities and Educational Research 03, no. 03 (2021): 90–103. http://dx.doi.org/10.47832/2757-5403.3-3.10.

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This research deals with a juristic view of the Islamic economic insight on the existence of Muslims in the non-Muslim countries in the West and how to handle their problem of housing and providing them with houses through dealing with usurious banks. Moreover, it is about helping them to have a well-off living by creating an Islamic market or Muslim merchants. The morals, principles and thought of Islam can be introduced to the world of non-Muslims. So, the mechanism of creating the market and merchants has been tackled. Besides, the issue of when Muslim have the right to deal with such banks
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29

Sein, Layla. "The Thirty-First Annual Conference of the Association of Muslim Social Scientists." American Journal of Islam and Society 19, no. 4 (2002): 150–55. http://dx.doi.org/10.35632/ajis.v19i4.1910.

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The Association of Muslim Social Scientists (AMSS) held its thirty first annual conference in Washington, DC, from October 25-27, 2002, with the collaboration of the International Institute of Islamic Thought (IIID. The conference was cosponsored by the School of International Service, American University, and supported by the university's Ibn Khaldun Chair ofislamic Studies, Dr. Akbar Ahmed.
 In his welcoming remarks, Dr. Louis Goodman, Dean of the School of International Service, American University, encouraged the use of academic forums to highlight social concerns of the larger world
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30

Yakar, Sümeyra, and Emine Enise Yakar. "The Approach of the Fiqh Council of North America towards Identity Problems of Contemporary Muslim Minorities." Method & Theory in the Study of Religion 34, no. 1-2 (2021): 44–63. http://dx.doi.org/10.1163/15700682-bja10072.

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Abstract The status of being a Muslim minority in a non-Muslim country has obtained public and international attention with the consequence of globalization and immigration in the contemporary world. The increasing rate of immigration to the United States after the 1980s resulted in a new identity that mainly includes two main ingredients: Muslim identity and American identity. Especially, the following generation of the first immigrants has unexpectedly confronted the issue of an identity crisis ensuing from the simultaneous belonging to American and Muslim identities. With permanent settleme
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31

Safira Mustaqilla, Safira Mustaqilla. "Book Review: “Muslim Minority-State Relations (Violence, Integration and Policy) The Executive Summary: Robert Mason, First Published 2016 by. Palgrave Macmillan, 2016." SAMARAH: Jurnal Hukum Keluarga dan Hukum Islam 1, no. 2 (2017): 528. http://dx.doi.org/10.22373/sjhk.v1i2.2382.

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The book under the auspices of the modern Muslim world in a tittle “Muslim Minority-State Relations: Violence, Integration and Policy”, described on the minority Muslim community before the government 11 september, and thereafter. Before the reign of 11 September, the government does not target minority Muslim community with a comprehensive policy that aims to foster multiculturalism, integration and social cohesion. But in the last decade all of has changed.Now Muslims are confronted by the global issue of radicalization, the legitimacy of actors Muslims and Islam to be a challenge to tra
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32

Haque, Amber. "Muslims and Islam in the Twenty-first Century." American Journal of Islam and Society 22, no. 1 (2005): 147–49. http://dx.doi.org/10.35632/ajis.v22i1.1747.

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The Muslim world remains embroiled in a whole host of religious, social,political, economic, and cultural disputes. Without any real internationalinfluence, despite the 57-member Organization of the Islamic Conference,great wealth, and large numbers, Muslims are mere spectators in world politics;Islam is synonymous with extremism; and Muslims are often labeled asterrorists. Such issues, as well as questions of media bias, the validity of the“clash of civilizations” thesis, Islamophobia, and realistic Muslim responsesled to the above conference, initiated by the Department of Psychology,Interna
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33

Muhd Kharrazi. "THE ROLE OF ISLAMIC CONFERENCE ORGANIZATIONS (OIC) IN THE IMPLEMENTATION OF ISLAMIC TOURISM IN MUSLIM COUNTRIES." Awang Long Law Review 4, no. 2 (2022): 350–58. http://dx.doi.org/10.56301/awl.v4i2.389.

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Islamic tourism is defined as a tourist trip aimed at providing tourist services and facilities for Muslim tourists in accordance with Islamic principles. There are several terms used in addition to Islamic Tourism, namely Halal Tourism, Sharia Tourism, Muslim-Friendly Tourism. Meanwhile, the Global Muslim Travel Index as an institution that focuses on developing world halal tourism explains that halal tourism is tourism that is carried out in accordance with Islamic principles with the aim of providing friendly facilities and services to Muslim tourists. The problem is the role of the Organiz
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34

Bowen, Donna Lee. "Abortion, Islam, and the 1994 Cairo Population Conference." International Journal of Middle East Studies 29, no. 2 (1997): 161–84. http://dx.doi.org/10.1017/s002074380006445x.

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The International Conference on Population and Development held in Cairo in September 1994 focused world attention on the interplay of religion, family-planning methods, and women's status. The most hotly debated topic of the conference was abortion. Before the conference convened, newspapers in the West and in the Middle East reported “a growing religious furor” that spurred an alliance between Muslim nations and the Vatican based on a common belief in the prohibition of abortion and concern for Western sexual mores. At the conference, Muslim delegations abandoned their slogans and moved away
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35

Salminawati, Salminawati, Usiono Usiono, and Fauzi Ananda. "PENDIDIKAN ISLAM DALAM PERSPEKTIF WORLD CONVERENCE ON MUSLIM EDUCATION: TELAAH ONTOLOGIS, AKSIOLOGIS, DAN EPISTEMOLOGIS." Jurnal Bilqolam Pendidikan Islam 5, no. 1 (2024): 1–9. https://doi.org/10.51672/jbpi.v5i1.259.

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The decline in science is due to the western world having mastered all aspects of science so that the Muslim world is left behind. The arrival of Western secularism which dominates science with its modern style, has given rise to concerns for Muslim thinkers. This problem formed the basis for the formation of the world Islamic education conference. This research aims to explain the study of ontology, epistemology and axiology of Islamic education from the perspective of the world Islamic education conference. The method used in this writing is library research. The results obtained are that th
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36

Jah Jr, Omar. "AL-WASAṬIYYAH (MODERATION): THE ALTERNATIVE EPISTEMOLOGY FOR THE 21ST CENTURY MUSLIM CRISES". TAFHIM : IKIM Journal of Islam and the Contemporary World 5, № 1 (2015): 45–64. http://dx.doi.org/10.56389/tafhim.vol5no1.2.

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The 21st century Muslim world faces the crises of reciprocal extremism and radicalisation entertained by minorities in our midst and rooted in the Middle Eastern mindset of Zionism and Arab nationalism. Its outward manifestations are: (a) continuous bloodshed in the Muslim lands, and (b) deepening Muslim disunity. This article examines the Qurānic concept of wasać as an inward alternative of the mindset of extremism and a means of deradicalisation. Al-wasaṭiyyah is discussed within the framework of the Islamic epistemology of gradual sustenance as a method of its implementation. The article cr
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37

Monshipouri, Mahmood. "The Muslim World Half a Century after the Universal Declaration of Human Rights: Progress and Obstacles." Netherlands Quarterly of Human Rights 16, no. 3 (1998): 287–314. http://dx.doi.org/10.1177/092405199801600303.

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Fifty years after the Universal Declaration of Human Rights (1948), the Muslim world shows signs of divergence from and convergence toward that declaration. There obviously exist some fundamental disagreements between the Muslim world and the West regarding the separation of religion from politics. Other differences centre particularly on the nature of universality of human rights, women's rights, and the rights of minorities. Islamists are faced with two options: either (1) reconcile the sources of cardinal Islamic truth with those of an emerging transnational society, or (2) re-establish the
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Kashif, Ghayth Nur. "Second International Islamic Conference on Prevention of Drugs and Alcohol." American Journal of Islam and Society 6, no. 1 (1989): 186–88. http://dx.doi.org/10.35632/ajis.v6i1.2709.

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More than four hundred scholars and guests from around the worldattended the "Second International Islamic Conference on Prevention of Drugsand Alcohol" held at the International Islamic University, Islamabad, PakistanShawwal 26-28 1409/June 1-3, 1989.The conference, sponsored by Rabita al-Alam al-Islami, Makkah alMukarramah(World Muslim League), and the IIU in Islamabad, re-affim1edthe commitment of the Muslim Ummah to elirnfoate the threat and menaceof drugs and alcohol in Islamic states and societies world-wide.Scholars attending the conference represented both the natural and socialscience
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39

Rahman, Mushtaqur. "Sixteenth Annual Conference of The Association of Muslim Social Scientists." American Journal of Islam and Society 4, no. 2 (1987): 329–31. http://dx.doi.org/10.35632/ajis.v4i2.2737.

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The Association of Muslim Social Scientists (AMSS) held its SixteenthAnnual Conference at the ISNA headquarters in Plainfield, Indiana, October9-11, 1987. Registration listed about 200 participants from the United States,Canada, the United Kingdom, Pakistan, Trinidad, and other countries. Theinaugural session on October 9 provided a hospitable setting for camaraderie.Eloquent and spirited speeches by Iqbal Unus, Conference Chairman; lbrahimSyed, AMSE Program Chairman; and Mushtaqur Rahman, AMSS ProgramChairman, set the stage for the conference and the sessions.Chaired by Salahuddin Malik, AMSS
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40

Chitwood, Ken. "‘A Place of Our Own’: Puerto Rican Muslims and Their Architectural Responses as Quadruple Minorities." International Journal of Islamic Architecture 11, no. 2 (2022): 267–92. http://dx.doi.org/10.1386/ijia_00080_1.

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This article adopts a horizontally integrative approach to understanding Islamic architecture in the traditionally excluded geography of Puerto Rico. Puerto Rico is literally and figuratively left off the map of the so-called ‘Muslim world’ and there is very little about its mezquitas (mosques) or the Andalusian legacy in its built environment in the published record of Islamic architectures, sites, and responses. I argue, based on my ethnographic fieldwork undertaken in 2015–17 and 2019–21, that Puerto Rican Muslims counter their multiple marginalizations – identifying as Muslim in the Puerto
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41

Rehman, Ishba, and Terry Hanley. "Muslim minorities’ experiences of Islamophobia in the West: A systematic review." Culture & Psychology 29, no. 1 (2022): 139–56. https://doi.org/10.1177/1354067x221103996.

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Islamophobia across the western world appears to be on the rise yet very little is known about it. This review systematically examines qualitative literature to gain an in-depth understanding of Muslim minorities’ experiences of ‘Islamophobia’, and how it may impact upon their psychosocial wellbeing. 180 initial studies were identified across six databases; PsycINFO, ASSIA, Humanities Abstracts (EBSCO), IBSS, CINAHL and MEDLINE, 9 of which met the inclusion and quality criteria. The studies included were analysed using Thematic Synthesis and four key themes were identified; ‘Construction of Th
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42

Binti Mohamad Shukri, Syaza Farhana. "Muslim Minority and Jihad: The Cases of Rohingyas and Uyghurs." ICR Journal 13, no. 2 (2022): 53–80. http://dx.doi.org/10.52282/icr.v13i2.916.

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The minority Uyghurs in Xinjiang province, China, and Rohingyas in Rakhine State, Myanmar are facing civil and violent persecution by authoritarian governments. These minority ethnic groups are also Muslims. As the world watches in condemnation, there is curiously little traction by Islamic jihadist groups in these countries. That is not to say that their influence is absent in the regions: al-Qaeda in South Asia is taking advantage of the Rohingya refugee crisis and the so-called Islamic State was able to attract Uyghurs to their doomed caliphate. Nevertheless, this paper seeks to understand
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43

Partowmah, Mozaffar. "The 14th Annual AMSE Conference." American Journal of Islam and Society 5, no. 2 (1988): 311. http://dx.doi.org/10.35632/ajis.v5i2.2727.

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The 14th Annual Conferknce of the Association of Muslim Scientistsand Engineers (ASME) was held during the weekend of qufur 2628,1409/0ctober 7-9, 1988, at the Islamic Center of North America in Plainfield,Indiana. Papers presented at the Conference dealt with a variety of subjectsranging from agriculture and health sciences to car manufacturing tips,computers, industrial, civil and electronic engineering, as well as resourcemanagement and organizational behavior.Members of the AMSS (Association of Muslim Social Scientists) whoattended the AMSE Conference, participated in the sessions with und
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44

Panjwani, Imranali. "Shari’a in the Modern Era." American Journal of Islam and Society 34, no. 1 (2017): 126–30. http://dx.doi.org/10.35632/ajis.v34i1.868.

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Iyad Zahalka’s commendable Shari’a in the Modern Era: Muslim MinoritiesJurisprudence gives researchers and legal practitioners an overview of theemerging fiqh al-aqalliyyāt (the jurisprudence of minorities) discipline. Infact, at the time of its publication several other books were published on thissubject, among them Uriya Shavit’s Shari’a and Muslim Minorities: TheWasati and Salafi Approaches to Fiqh al-Aqalliyyāt al-Muslima (Oxford: OxfordUniversity Press, 2015) and Said Fares Hassan’s Fiqh al-Aqalliyyāt: History,Development, and Progress (New York: Palgrave Macmillan, 2016).114 The America
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45

Shah, Sarah, Gabriel A. Acevedo, and Andrea Liza Ruiz. "Contextualizing Events in Imagined Communities." Sociology of Islam 5, no. 4 (2017): 249–77. http://dx.doi.org/10.1163/22131418-00504002.

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The ongoing denigration of Arabs in the media, the Western democratic political shifts away from Muslim religious freedom, and increasing anxiety about Muslim radicalization prompt the question: How do Arabs respond to global events when the Muslim and Western worlds are perceived to clash? Our study draws on the theory of imagined communities to examine the extent to which exogenous world events influence attitudes towards out-group members in the Egyptian context. We apply a “pre-post” quasi-experimental design using the World Values Survey, and examine the influence the events of September
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46

Luo, Pan. "Report on Heritage and Community." Museum Worlds 10, no. 1 (2022): 216–17. http://dx.doi.org/10.3167/armw.2022.100118.

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Organized by the Chinese National Museum of Ethnology and Yunnan University, the Third Biennial International Museum Anthropology Conference took place 30–31 October 2021. Seventy-six scholars in the fields of museum studies and anthropology from around the world joined the conference online to explore the theme of “Heritage and Community.” The purpose of this conference is to take museum anthropology as an analytic framework to explore how ethnic minorities, nation-states, and the global community engage with the values of integrity, harmony, strength, and vitality through materials and cultu
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Siddiqui, Mohammad A. "The Muslims of America Conference." American Journal of Islam and Society 5, no. 2 (1988): 319–25. http://dx.doi.org/10.35632/ajis.v5i2.2730.

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Organized By:The Arabic Club, the Department of History and The Near Eastern Studies Program, Universityof Massachusetts at AmherstIn the heart of seminaries and orientalist America, a conference on “TheMuslims of America” was held on April 15 and 16, 1988 at the Universityof Massachusetts at Amherst. The purpose of the conference, according toits director, Professor Yvonne Yazbeck Haddad, “was to expand the scopeof scholarly investigation about the Muslim community in the United States.”The conference focused “on the manner in which Muslims in America adapttheir institutions as they become in
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48

Khan, M. A. Muqtedar. "US Government and American Muslims Engage to Define Islamophobia." American Journal of Islam and Society 24, no. 2 (2007): 150–53. http://dx.doi.org/10.35632/ajis.v24i2.1560.

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On 4 December 2006, the American Muslims’ national leadership met withkey senior American government officials to discuss Islamophobia in thecountry and American-Muslim relations. The conference, organized by theBridging the Divide Initiative of the Saban Center at the Brookings Institution,was co-sponsored by the Institute for Social Policy and Understanding(ISPU) and the Association of Muslim Social Scientists (AMSS).As conference chair, I had to bring together two parties that did not seeeye-to-eye on this issue. While American Muslim leaders and participantsargued that Islamophobia was not
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Nyang, Sulayman S. "The Role of Pakistan in the Organization of Islamic Conference." American Journal of Islam and Society 1, no. 2 (2021): 51–78. http://dx.doi.org/10.35632/ajis.v1i2.2814.

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The rise of Western naval power in the world was the consequence ofthe earlier Iberian discovery of peoples, societies and cultures beyond theseas known to the Europeans of the early fifteenth century. It was indeedthese forays and adventures that gradually led to the imposition ofWestern colonial and imperial rule over what were previouslyindependent societies and cultures in Asia and Africa. The Muslimsocieties, along with Buddhist, Hindu, Eastern Christian and traditionalAfrican peoples, were all brought under one European imperial roof,and their societies exposed to the transforming powers
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Joll, Christopher Mark. "Contextualizing Discrimination of Religious and Linguistic Minorities in South Thailand." Muslim World Journal of Human Rights 18, no. 1 (2021): 1–25. http://dx.doi.org/10.1515/mwjhr-2020-0025.

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Abstract This article explores how scholarship can be put to work by specialists penning evidence-based policies seeking peaceful resolutions to long-standing, complex, and so-far intractable conflict in the Malay-Muslim dominated provinces of South Thailand. I contend that more is required than mere empirical data, and that the existing analysis of this conflict often lacks theoretical ballast and overlooks the wider historical context in which Bangkok pursued policies impacting its ethnolinguistically, and ethnoreligiously diverse citizens. I demonstrate the utility of both interacting with
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