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Living with diversity requires that we sometimes accept outgroup practices that we personally disapprove of (i.e., tolerance). Using an experimental design, we examined Dutch majority group members' tolerance of controversial practices with varying degrees of moral concern, performed by a culturally dissimilar (Muslims) or similar (orthodox Protestant) minority group. Furthermore, we examined whether arguments in favour or against (or a combination of both) the specific practice impacted tolerance. Results indicated that participants expressed less tolerance for provocative practices when it was associated with Muslims than orthodox Protestants, but not when such practices elicit high degrees of moral concern. This indicates that opposition towards specific practices is not just a question of dislike of Muslims, but can involve disapproval of specific practices. Argument framing did not have a consistent effect on the level of tolerance for the practices., (© 2018 The Authors. British Journal of Social Psychology published by John Wiley & Sons Ltd on behalf of British Psychological Society.)

In situations of violent group conflict, group members often argue about how to deal with the outgroup. While some argue for aggression, force, and separation, others argue for negotiation and cooperation. Each side attempts to persuade the group that their own position is normative and is most in line with the interests and essence of the group. These arguments often involve denunciations of opponents as disloyal or deviant. In such situations, definitions of group identities and norms, and what counts as loyalty and deviance, are therefore disputed. This article analyses how a UK-based Al-Qaeda-supporting organization denounces 'moderate' Muslims in the United Kingdom who engage with secular institutions and who ally themselves with non-Muslims in political disputes. Drawing on theological, historical, and political arguments, a prescriptive norm is constructed whereby the correct behaviour of Muslims in the West is to avoid participation in secular political systems and to avoid political cooperation with non-Muslims. Muslims who are seen as breaking these norms are denounced and denigrated in a variety of ways by assigning them a range of deviant identity positions. Denunciations involve explanatory accounts which construct opponents as unworthy representatives of the group based on their deviation from Islam, or from ignorance, cowardice, mental weakness, or self-interest. This article illustrates that the practice of denunciation is an important aspect of the organization of group conflict. Finally, it argues that it is dangerous for social psychologists to treat group norms and prototypes as consensual., (© 2014 The British Psychological Society.)

The field of medicine provides an important window through which to examine the encounters between religion and science, and between modernity and tradition. While both religion and science consider health to be a 'good' that is to be preserved, and promoted, religious and science-based teachings may differ in their conception of what constitutes good health, and how that health is to be achieved. This paper analyzes the way the Islamic ethico-legal tradition assesses the permissibility of using vaccines that contain porcine-derived components by referencing opinions of several Islamic authorities. In the Islamic ethico-legal tradition controversy surrounds the use of proteins from an animal (pig) that is considered to be impure by Islamic law. As we discuss the Islamic ethico-legal constructs used to argue for or against the use of porcine-based vaccines we will call attention to areas where modern medical data may make the arguments more precise. By highlighting areas where science can buttress and clarify the ethico-legal arguments we hope to spur an enhanced applied Islamic bioethics discourse where religious scholars and medical experts use modern science in a way that remains faithful to the epistemology of Islamic ethics to clarify what Islam requires of Muslim patients and healthcare workers., (© 2013 John Wiley & Sons Ltd.)

The article discusses the politicization of Muslim minorities in Europe and its impact on academic research. It highlights the need for more nuanced and intersectional approaches to studying Muslim communities, as the category of "Muslim" is diverse and heterogeneous. The article also challenges the assumption that religion is the primary factor influencing social behavior among Muslims, emphasizing the importance of non-religious cultural factors. Additionally, it critiques the focus on conflicts over "liberal democratic values" and calls for a more comprehensive examination of the attitudes and perspectives of both Muslim and non-Muslim populations. The author argues for a rethinking of research methodologies and a de-Muslimification of academic thinking. [Extracted from the article]

Prison radicalization poses a significant and evolving threat in Bangladesh's correctional facilities. This research article delves into the conditions fostering radicalization, including corruption, overcrowding, violence, and the lack of essential amenities. Drawing on extensive analysis of secondary data and expert interviews, this article argues that these conducive conditions have transformed Bangladeshi prisons into breeding grounds for radical ideologies, allowing militants to establish networks and plan attacks within and beyond prison confines. This article also points out the transformation of prisoners, even those with minimal radical tendencies, into militant leaders, along with the shift of non‐radical individuals toward extremism. Moreover, it underscores the lack of de‐radicalization programs within the current prison system as a crucial gap in countering this escalating issue. Furthermore, the research identifies societal denial, limited post‐release opportunities, and mistreatment by security forces as factors exacerbating radicalization post‐incarceration. As such, this study emphasizes the urgent need for comprehensive strategies to address prison radicalization. Related Articles: Awan, Imran. 2012. "'I Am a Muslim Not an Extremist': How the Prevent Strategy Has Constructed a 'Suspect' Community." Politics & Policy 40(6): 1158–85. https://doi.org/10.1111/j.1747‐1346.2012.00397.x. Heinmiller, B. Timothy, Matthew A. Hennigar, and Sandra Kopec. 2017. "Degenerative Politics and Youth Criminal Justice Policy in Canada." Politics & Policy 45(3): 406–31. https://doi.org/10.1111/polp.12204. Spalek, Basia. 2010. "Community Policing, Trust, and Muslim Communities in Relation to 'New Terrorism.'" Politics & Policy 38(4): 789–815. https://doi.org/10.1111/j.1747‐1346.2010.00258.x. [ABSTRACT FROM AUTHOR]

This study investigated the interplay between acculturation and religion in the religious transmission of first‐generation Islamic parents in Italy. Based on the model of the Big Four Religious Dimension (BFRD) the study took a multidimensional approach to religiosity to gain a detailed understanding of the different facets of religiosity and their contribution to the overall process of cultural adaptation and intergenerational transmission of religious values. Eleven first‐generation Muslim parents (nine women; mean age: 48 years) participated in a semi‐structured interview. Results showed that the tension between the desire to 'raise good Muslims' and for their successful integration in a non‐Muslim context challenges different facets of religiosity opening spaces for cultural negotiation which leads parents to reconsider how religious rules and identity are passed on to second generation and to develop a more conscious approach to religiosity in migration. The ability to connect religious values and identity with the context of life was greater when parents have developed a balance between the dynamics of integration in the Italian or cross‐cultural spaces of everyday life and the spaces reserved for Muslims and had a high level of cultural capital. Practical implications for implementing policies of cultural and religious pluralism are discussed. Please refer to the Supplementary Material section to find this article's Community and Social Impact Statement. [ABSTRACT FROM AUTHOR]

We analysed tweets from five English‐speaking Canadian political parties in the year leading up to the 2019 federal election to explore both prejudicial and inclusive rhetoric in relation to Muslim identities on social media. We used structural topic modelling to understand what topics were discussed before moving to a rhetorical approach to analyse how topics were discussed. We identified 10 topics. Seven talked about Muslim groups in primarily inclusive ways, including depicting the positive contributions to Canadian society, creating ideological space for Muslim religious practices and invoking superordinate identities with victims of hate crimes to cultivate solidarity. However, the effectiveness of inclusive rhetoric was sometimes questioned due to omitting the subgroup‐specific prejudice faced by Muslims. Prejudicial rhetoric occurred in three of the topics due to the nativist populist PPC party depicting Muslims as a threat to Canadian values, as hostile to people from other religious faiths, and depicting 'elites' in society as concealing the 'true' information concerning Muslims. The study contributes to understanding how politicians attempt to cultivate minority inclusion/exclusion in multicultural contexts through social media, as well as understanding the rhetoric of nativist populism in Canada and its similarities to other Global North contexts. [ABSTRACT FROM AUTHOR]

In crowds, to the degree one identifies with other crowd members one likely experiences a sense of common purpose, social connection and mutual support. Such is the psychological significance of these correlates of a shared identity that even others' close physical proximity can be pleasurable. However, such pleasure in others' proximity cannot be assumed: physical crowding can bring practical challenges and so potentially disturb the positive experience of crowd membership. In the research reported here, we explore crowd members' reports of such challenges and the ways in which these were interpreted and managed through reference to the beliefs and values associated with crowd members' shared identity. Our data arise from semi‐structured interviews (N = 33) with British Muslims after participating in the Hajj pilgrimage in Saudi Arabia. Exploring these data sheds light on the ways in which identity‐related beliefs and values can contribute to the maintenance of order and harmony even in situations where crowding could undermine the positive experience of others' proximity. Accordingly, our analysis advances our understanding of the self‐organization and self‐policing of crowds. [ABSTRACT FROM AUTHOR]

The first document is a book review from the Journal of Religious History. The review discusses a book titled "Baptizing Burma: Colonialism, Christianity, and the Transformation of Karen Identity, 1813-1843" by Laura Kaloyanides. The reviewer highlights the book's analysis of the political-religious partnerships in 19th-century Burma and the changes in Baptist Christianity in response to the Burmese cultural context. The reviewer also mentions the author's exploration of the use of objects like statues and trees by Baptist missionaries to explain biblical truths, and the complexities of missionary work in Burma. Overall, the review acknowledges the book's insights into the history of Christianity in Burma and its impact on indigenous cultures. The second document is a book review from the same journal. The review discusses a book titled "Shapers of Islam in Southeast Asia: Muslim Intellectuals and the Making of Islamic Reformism" by Khairudin Aljunied. The book examines the contributions of Southeast Asian Muslim intellectuals to the development of Islamic reformism in the region. The reviewer praises the book for highlighting the importance of including Southeast Asian voices in discussions of Islamic reformism and challenging the dominant focus on the Middle East. The book explores the progressive and pluralistic nature of Islamic reform in Southeast Asia and the construction of a unified and coherent frame of thought by influential Muslim intellectuals. The reviewer recommends the book as an indispensable resource for understanding the challenges facing Islam in the modern world.The third document is a book [Extracted from the article]

This article discusses the book "Jewish Muslims: How Christians Imagined Islam as the Enemy" by David Freidenreich. The book explores the use of vituperative rhetoric by Western and Eastern Christians towards Muslims from the 7th to the 17th centuries. Freidenreich argues that Christian polemicists consistently used anti-Jewish tropes and reference points to target Muslims, while actually addressing fellow Christians. He traces the origins of this rhetoric to the Apostle Paul's allegory in Galatians, which equated Jews with Hagar's slavery and ejection. The article acknowledges that while Christians were aware that Muslims were not Jews, the rhetoric of treating Muslims as if they were Jews persisted. The author suggests that the book's generalization in its title may not fully capture the complexities of medieval Christian attitudes towards Muslims and Jews. [Extracted from the article]

Summary: Few empirical studies have explored the links between sleep and religion and no research has examined how religious individuals view these links. This article contributes to the literature by drawing on in‐depth interviews with 31 midlife Israeli Muslims and Jews who describe themselves as religious or very religious. Findings indicate that respondents shared the view that sleep is important for health and wellbeing, as well as for religious practice and the proper worship of God. Their accounts clarified that religious observance entails a set of social rules and prescriptions as well as beliefs that may affect sleep behaviour and sleep outcomes. Traditional prayer times affected sleep duration for observant Muslims and Jews because respondents woke up early for prayer but could not always retire early enough so as to obtain a sufficient amount of sleep. Religion also dictated a preferred sleep position, to which participants became accustomed and found to be helpful. Respondents maintained that their deep faith in God and the practice of praying helped reduce stress, which contributed to sleep quality. However, among Muslims, missing prayers could arouse feelings of guilt and unease, thus affecting sleep quality. The article concludes that religion affects the sleep of both Muslims and Jews, but these effects vary by how individuals practice their religion and by how religiosity intersects with other social categories, such as gender. Future studies could enrich understanding of the social determinants of sleep by designing research inspired by lay persons' insights into the association between religion and sleep. [ABSTRACT FROM AUTHOR]

The comprehensive analysis of social identity cannot simply focus on individuals' cognitive self‐definition. Rather it should also theorize the social conditions that affect individuals' opportunities to act in terms of those self‐definitions. We argue that the social distancing interventions associated with Covid‐19 provide an opportunity to explore the significance of otherwise taken‐for‐granted social factors which routinely support and sustain individuals' identity enactments. Using qualitative data gathered with 20 members of the Scottish Muslim community (19 diary entries and 20 post‐diary interviews), we explore their experiences of restricted access to community‐relevant social spaces (e.g., mosques and prayer rooms). Our analysis shows that while these regulations could result in new opportunities for Muslims' religious identity enactments, they also impeded their abilities to act in terms of their religious identification. Addressing such impediments, we develop our understanding of the contextual factors that shape individuals' abilities to enact identity‐defining norms and values. [ABSTRACT FROM AUTHOR]

In G. E Lessing's Nathan der Weise (1779) Muslims are represented alongside Jews and Christians. These relationships are framed in terms of shared human morality and the shared biology of family, expressed through physical resemblance, rather than through similarities or differences of faith. Ultimately, it is the biological fact of consanguine family, not religion, which forms the basis of future human relationships. The Early Romantic Novalis, by contrast, sketches a figurative, interfaith family in Heinrich von Ofterdingen (1801). This accommodates Christians and Muslims within a universal model of 'aesthetic' human religiosity, which nonetheless allows each faith to maintain distinctive, even mutually conflicting beliefs, and thus envisions a more pluralistic unity. Modelling interfaith relationships around familial similarities offers a tempting alternative to the mutual alienation and 'othering' of critical Orientalism, although this approach can fixate upon normative characteristics and deflect attention from the distinctiveness of differing faiths. Both writers locate their Muslim characters within differing trajectories of historical progress: for Lessing, humanity's future is grounded in a common humanity rooted in shared biology, with Islam rendered incidental or obscure, whereas Novalis envisions a pluralistic, multi‐perspectival future, marked by shifting, re‐imaginable familial relationships, within which Muslims can retain core aspects of their faith. [ABSTRACT FROM AUTHOR]

"Islam and Nationalism in Modern Greece 1821–1940" by Stefanos Katsikas explores the complex process of the erasure of Islam in modern Greece. The book highlights the violence inflicted on Muslim communities during the Greek Revolution, but also emphasizes that the conflict was not solely based on ethno-religious differences. The author provides a detailed examination of the legal and social conditions of Muslim communities in Greece, as well as the role played by traditional Muslim offices and institutions. The book also delves into the interwar period and the accommodation of the Muslim population by Greek authorities. Overall, this comprehensive and authoritative study sheds light on minority rights, ethnic cleansing, and political violence in Greece. [Extracted from the article]

Two cross‐sectional studies were conducted with undergraduate and graduate students (mean age = 22 years) in two university campuses in different regions of Turkey to investigate confrontations between conservative religious people and secular‐liberal people and the roles of fundamentalism and authoritarianism for these groups. Study 1 investigated the connections between traditional religiosity and liberties and the impact of religious fundamentalism with a sample of 482 participants. Using hierarchical multiple linear regression and bootstrapping analysis, religiosity was seen as negatively connected to three components of liberties. It was shown that religious fundamentalism had an indirect effect on this connection. In Study 2, with a sample of 260 participants, the negative connection between traditional religiosity with liberties was confirmed. Further, it was found that particularly the conservatism dimension of right‐wing authoritarianism played an explanatory role in this connection. In addition, as an extension of the two studies, it was observed that secular‐liberal participants supported civil liberties in general, but they expressed opposition to freedom of religion in particular, indicating that the antagonism between religious and secular people may also stem from secular‐liberal people. It was found that dimension of aggression of left‐wing authoritarianism played an explanatory role in connection to this aspect. [ABSTRACT FROM AUTHOR]

Objective: To assess Muslim physician experiences with religious discrimination and identify strategies for better accommodating Muslim identity in health care. Data Sources and Study Setting: Interviews were conducted with Muslim physicians from three US‐based Muslim clinician organizations between June and August 2021. Study Design: In‐depth, semi‐structured qualitative interviews used a phenomenological approach to describe experiences of religious discrimination and accommodation. A team‐based framework approach to coding was used to inductively generate themes from interview data. Data Collection/Extraction Methods: Physicians from the Islamic Medical Association of North America, American Muslim Health Professionals, and the US Muslim Physicians group were invited to participate using closed organizational listservs. Inclusion criteria sought English‐speaking, self‐identifying Muslims with current or past affiliation with a university hospital in the United States. Potential participants were segmented into groups based on responses to questions about perceived religious discrimination and accommodation. Purposive sampling was used to iteratively approach participants within these groups in order to capture a diverse respondent pool. Interviews stopped after thematic saturation was reached. Principal Findings: Eighteen physicians (11 women and 7 men; mean age: 41.5 [standard deviation = 12.91] years) were interviewed. Nearly all (n = 16) held Islam to be important in their lives. Three overarching themes, with several subthemes, emerged. Participants (1) struggled to maintain religious practices and observances due to unaccommodating organizational structures; (2) experienced religious discrimination, which, in turn, impacted their professional trajectories and, at times, their personal well‐being; and (3) believed that institutions could implement specific educational and policy interventions to advance the religious accommodation of Muslims in health care. Conclusions: Muslim physicians frequently encounter religious discrimination, yet there are concrete ways in which health care workplaces can better accommodate their religious needs and combat discrimination. To improve workforce diversity, equity, and inclusion, educational forums and policies that support the religious practices of physicians need to be established. [ABSTRACT FROM AUTHOR]

This article explores 'everyday' or 'vernacular' conceptions of Muslims, Islam and their relationship to 'British values'. Drawing on original data from focus groups in the East of England, it argues that the relationship is typically constructed around a series of binary pairings. Where Islam is held to be traditional, conservative, pious and outmoded, British values are seen as progressive, liberal, secular and modern. This opposition matters for three reasons. First, it is a contingent construction rather than reflection of realities; one that draws upon Orientalist tropes and militates against alternative ways of imagining this relationship. Second, it does important work at the vernacular level in explaining political dynamics, especially successful integration (because of British liberalism) and the failure thereof (because of Islam's traditionalism). Third, its predication on an essentialised claim of difference inflects even competing efforts to story the British values/Islam relationship which tend, we suggest, to reinforce the positioning of Muslims and their values as somehow beyond or external to Britishness. [ABSTRACT FROM AUTHOR]

A leading intellectual of the late‐Ottoman and early‐Turkish Republican period, İsmail Hakkı İzmirli taught philosophy, theology, and law in İstanbul, and was a prolific writer, with more than forty‐five published and unpublished books, and many articles. The article reproduced here in translation, which was part of a series of articles on leading Muslim thinkers, is on the life and work of Ibn Khaldun, in which the author both briefly introduces his major books (al‐'Ibar, al‐Muqaddima, and al‐Ta'rif in particular) and outlines his methodological principles and main arguments in the Muqaddima. İzmirli treats Ibn Khaldun as a philosopher and historian, admiring his philosophical views and methodological perspective as quite original and in many ways trailblazing, though he also criticizes him for unnecessarily "delving into useless issues such as Sufism." Finally, he frequently compares him with both Muslim and Western intellectuals, e.g. Ibn Rushd, Ibn Miskawayh, al‐Farabi, Ibn Bâjja, Niẓām al‐Mulk, and Edward Gibbon, Marx, Spencer, and Comte, often finding Ibn Khaldun as a pioneer anticipating the ideas of later thinkers. He devotes a separate section to compare him with Machiavelli, emphasizing differences as well as similarities between the two, and likening the latter to a "disciple" of Ibn Khaldun's, claiming that "Machiavelli followed his mentor's path in his The Prince." [ABSTRACT FROM AUTHOR]

The Turk is a looming figure in Martin Luther's theological imagination, emerging again and again as a rhetorical tool and historical reality in his thought and work. Yet, Luther's treatment of the Turks has received relatively little attention despite continuities in his polemical project with the Jews. In the 1540s, Luther outlined a systematic theological interrogation of Muslims' humanity and applied his own Christian theological anthropology to determine that, on the basis of belief in the Koran, Muslims do not fit the criteria to be human persons. This article examines this claim to identify ways theology and cultural bias worked in tandem to reinforce this nefarious commitment in Luther's thought. [ABSTRACT FROM AUTHOR]

Wisdom‐based arguments recognize that God has the power to act or refrain from acting in a certain way, but His wisdom dictates a particular course of action. Such arguments have been applied on both sides of the creation/evolution debate among Muslims. This article analyzes a number of contemporary wisdom‐based arguments for and against evolution in light of how God's wisdom is understood by classical Muslim theologians of the three canonical Sunnī schools of Ashʿarism, Māturīdism, and Atharism/Salafism. It finds that there is a considerable disconnect between these contemporary arguments and how God's wisdom has been traditionally understood. It also examines the high level of subjectivity exhibited by these arguments and the potential negative impact this subjectivity could have on the broader debate. [ABSTRACT FROM AUTHOR]

ht B Ethnographic Statement b These autoethnographic poems reflect how Islamic patriarchal culture influences non-religious women in a Muslim-dominant Kazakhstan. Since then, Kazakhstan has actively participated in the global modernization that successfully accompanies national revival and strengthening of patriarchal norms, including the implied rejection of liberal ideas of gender equality, to which the poems speak. A Religion Not Mine: Four Autoethnographic Poems about the Influence of Islam on Non-Religious Women in Muslim-Dominant Kazakhstan. [Extracted from the article]

This article introduces the conceptual distinctions between "mediated" and "immediate" Islamophobia. "Mediated" Islamophobia refers to the fact that most people who express Islamophobic sentiment do not know (m)any Muslims and know little about Islam; their knowledge about Islam and Muslims, and any Islamophobic sentiment they may have, come from the exposure to traditional and/or social media. Given the documented Islamophobic bias of many "Western" media, "mediated" Islamophobia may be on the rise. On the other hand, research has shown that what we call "immediate" Islamophobia is less of a problem: People who know Muslims personally, live close to them and are better informed about Islam, are less likely to be Islamophobic. This article uses empirical data to contribute to the discussion of immediate, face‐to‐face experiences of residents in two Muslim‐concentration areas in Melbourne, Australia, with a reference to the "contact theory." We analyze residents' perceptions of Muslims and Islam based on everyday encounters with their (Muslim) neighbors, and Muslims' perceptions and direct experiences of Islamophobia. We use data collected through a survey and follow‐up interviews to support our conceptual argument. [ABSTRACT FROM AUTHOR]

Since the Stonewall uprisings, there has been greater social acceptance of homosexuality within Western contexts. Nevertheless, those who are at the intersection of more than one minority identity continue to face prejudice and discrimination, including homophobia and racism. Though there has been increasing work regarding the experiences of sexual minority people of colour (POC), a lacuna remains regarding the experiences of sexual minority British Muslim South Asian men and the integration of sexual minority and religious identities, particularly within a context of increased societal acceptance towards sexual minorities and societal Islamophobia. In this study, 38 sexual minority British Muslim South Asian men were recruited via snowball sampling and interviewed. Data were examined via reflexive thematic analysis. Five themes were identified: degrees of "outness", hegemonic Whiteness and the LGBTQ+ community, internalisation of White hegemony, distancing from the sexual minority religio‐cultural ingroup, and attempting to reconcile potential identity conflict between sexual orientation identity and religious and cultural identities. Respondents' experiences highlighted substantial social exclusion due to intersectional disadvantage as well as a lack of intra‐community social support, suggesting substantial isolation, psychological implications and a general eschewing of identity affiliation based on sexual attraction. This has implications on services predicated on identity affiliation which may potentially exclude the needs of hidden and intersectionally disadvantaged populations. [ABSTRACT FROM AUTHOR]

Since 2014, observers of Chinese society have noted an upsurge in Islamophobic sentiment among China's ethnic majority Han. China's Muslims, in particular those who identify as Hui and Uyghur, report an increase in harassment, both online and in person. This Islamophobic backlash occurs in conjunction with retrenchments by the Chinese state on the right to practice religion. What gives rise to this increase in bigotry? This pilot study examines official discourse about Islam through an inductive analysis of the presentation of Muslims in China's state media. Using a process of constant comparative analysis, I examine the state media's portrayal of Muslims in the flagship newspaper, The People's Daily. Drawing from a sample of 70 articles published between 2014 and 2018, I argue that the party's depiction of Muslim minorities in China emphasizes ethnic rather than religious identities, while coverage of global Islam emphasizes Islam as dangerous and associated with extremism. I contend that such depictions carry the unintended consequence of arousing suspicions about China's Muslims among Han. [ABSTRACT FROM AUTHOR]

This essay considers the #BlackOutEid hashtag as a discursive practice of resistance to anti‐Blackness both within and beyond the Muslim community. [ABSTRACT FROM AUTHOR]

It created distinct realms of authorities distinguishing clearly between "law", "religion" and "public life", and in doing so introduced new hierarchies of authority and power in the state. However, it remains unclear whether Graham's depiction of the ineptitude and ineffectiveness of the state administration, which - incidentally - coincides closely with existing colonial opinions, was an accurate assessment of the social and political realities of Kelantan society at the time. This dynamic, more pronounced in Kelantan than among the peninsula Malay states, allowed the ulama to assume important political and social functions, which naturally led to their pivotal role in the formation of the Majlis Agama, and the administration of the state. [Extracted from the article]

Iqbal, who initially regarded Ghulam A mad and the A madiyya in a favorable light, later wrote two refutations of Ghulam A mad, and the A madiyya Jama at as he had ultimately come to the conclusion they were to be regarded as heretics or apostates. That which was meant by "the seal of the prophets" was not, according to Ghulam A mad, that Mu ammad had ended the chain of prophets but rather that nobody can be a true prophet unless they are given the seal of Mu ammad. In A madiyya circles, this fact has been used to develop an image of Ghulam A mad as I ummi i , i.e., unlettered in the same way as the Prophet Mu ammad, Khan, I From Sufism to Ahmadiyya, i 39-40. 24 Lavan, I The Ahmadiyyah Movement i , 28ff, 47ff; Khan 2015. Concurrently, work on a new translation was started by another close companion of Mirza Ghulam A mad's, Maulana Mu ammad Ali (1874-1951), who also helped translate Mirza Ghulam A mad's writings into English. [Extracted from the article]

A growing body of research stresses the importance of religion in understanding and addressing climate change. However, so far, little is known about the relationship between Muslim communities and climate change. Globally, Muslims constitute the second largest faith group, and there is a strong concentration of Muslims in regions that are particularly affected by global warming. This review synthesizes existing research about climate change and Muslim communities. It addresses (a) Islamic environmentalism, (b) Muslim perceptions of climate change, and (c) mitigation strategies of Muslim communities. The analysis shows that there is no uniform interpretation of climate change among Muslims. Based on their interpretations of Islam, Muslims have generated different approaches to climate change. A small section of Muslim environmentalists engages in public campaigning to raise greater concern about climate change, seeks to reduce carbon emissions through sociotechnological transition efforts, and disseminates proenvironmental interpretations of Islam. However, it remains unclear to what extent these activities generate broader changes in the daily activities of Muslim communities and organizations. Contributions to this research field are often theoretical and stress theological and normative aspects of Islam. Empirical studies have particularly addressed Indonesia and the United Kingdom, whereas knowledge about Muslim climate activism in other world regions is fragmented. Against this backdrop, there is a need for comparative studies that consider regional and religious differences among Muslims and address the role of Muslim environmentalism in climate change mitigation and adaptation at the international, national, and local scales. [ABSTRACT FROM AUTHOR]

The status of India as the world's largest democracy is often lauded, but the re‐election of the overtly Hindu nationalist Bharatiya Janata Party in 2019 has increased concerns about the threat to India's multinational democracy and the rule of law. India is not the only democracy facing challenges related to majoritarian nationalism; there has been a worldwide rise in the language of majority 'rights' in democratic systems. The importance of analysing the extent to which the rights of majorities are being increasingly institutionalized within democratic systems has therefore increased. It is vitally important to identify whether tendencies toward ethnic democracy are increasing (and the conditions under which they do so). There may well be red flags that emerge in democratic systems, heralding the potential direction of travel. This article proposes a methodology to identify degrees of ethnic democracy using a combination of formal and informal measures and illustrates it by assessing India through an examination of anti‐Muslim policies and rhetoric. [ABSTRACT FROM AUTHOR]

Islamist movements are often considered the epitomes of transnational movements; however, little is known about the concrete workings of their transnational ambitions. In investigating the evolution of Muslim activists in France from the late 1970s to the early 1990s, this article shows that their embrace of pan‐Islamic ideals initially conflicted with strong investment in (Arab) homeland politics. Later on, their engagement with a French Islam signalled less the emergence of a de‐territorialised, de‐culturalised Islamic identity than it did the assertion of new nationally bounded (French) attachments. Overall, the analysis sheds light on a stimulating puzzle regarding cosmopolitanism: the persistence of national forms of identification in movements that aspire to bypass national affiliations. [ABSTRACT FROM AUTHOR]

For a broader audience, it is a valuable contribution to knowledge about distinctive Muslim experiences and the many ways that mosques and imams are vital to everyday life within diverse Muslim cultures and societies. Andrew McWilliam's Chapter Nine returns to the Sulawesi-origin Muslim communities of Kupang to sketch out several broad themes regarding the spread and embedding of Islam in Indonesia's eastern archipelagos. Islam, according to a good friend and fellow Muslim from Malaysia, is one religion ( I deen i ). [Extracted from the article]

This article evaluates the design, delivery, and main outcomes of Cardiff University's first "Massive Open Online Course" (MOOC) entitled "Muslims in Britain: Changes and Challenges," delivered to over 20,899 international learners between 2014 and 2019. I explore the design principles underpinning the course and offer a detailed quantitative overview of our learner‐base. The paper examines the experience of course delivery, as well as providing an evaluation of the outcomes arising from the course in the short, medium and long‐term. It also explores some of the distinctive aspects of learning about religion (and Islam, in particular) online as a result of our course, thereby contributing to discussion about the pedagogy of Religious Studies in the digital environment. [ABSTRACT FROM AUTHOR]

While conducting this research, I encountered numerous generalizations from Madurese people about people's religious identities within Madura, such as "Are there any religions other than Islam in Madura?" In general, many Madurese perceive that Chinese-Madurese relations represent Christian-Muslim relations because the majority of Christians living in Madura are Chinese. In this context, I interviewed Madurese Christians, non-Madurese Christians (the majority of them are Chinese), and Christian leaders living in Madura. [Extracted from the article]

Although religious worship was banned during the Khmer Rouge regime (1975–79), spiritual practices are once again flourishing in Cambodia. These include both the practices of the majority Buddhist population and a small but visible Cham Muslim minority. While popular Buddhism in Cambodia today incorporates the legacies of Hinduism and animism in the country, the majority of Cham Muslims have adopted a more orthodox version of Islam due to the influence of global proselytization. This article argues that these dominant strains of religious practice divergently train conscious attention in habitual patterns, cultivating different orientations of intentionality among Khmer Buddhist and Cham Muslim Khmer Rouge survivors. The patterns of attention encouraged by current religious practices shape the narrative organization of memory as survivors engage in an NGO‐sponsored form of psychotherapeutic "testimonial therapy." As my ethnographic findings demonstrate, these divergent narrative constructions and their public performance reinforce different relational experiences of selfhood and engagement with supernatural others among Cambodian Buddhists and Muslims, with significant implications for perceived social belonging in contemporary society. [ABSTRACT FROM AUTHOR]

West European societies have seen strong debates about the acceptance of Muslim minority practices. In the current research we sought to better understand intolerance by examining whether people use a double standard in which the same practices are tolerated of Christians but not of Muslims (discriminatory intolerance), or rather reject the practices independently of the religious minority group because these are considered to contradict society's normative ways of life (normative intolerance). The results of two survey‐embedded experiments among native Dutch were most in agreement with an interpretation in terms of normative intolerance rather than discriminatory intolerance. This suggests that the rejection of Muslim practices has less to do with Muslims per se but rather with the perceived normative deviance of the practices, independently of the religious minority group. These findings broaden the research on anti‐Muslim sentiments and thereby the debate on the place of Islam within Western liberal societies. [ABSTRACT FROM AUTHOR]

The concept of protecting the Citadel of Islam (Hifẓ Bayzat al‐Islam), is common in the lexicon of Shiʿi political jurisprudence. It refers to those Islamic principles and foundations without which the existence of Islam and the Muslim community would be in danger. During the Occultation Era, Shiʿi mujtahids, as general deputies of the Hidden Imam, are believed to commit their utmost effort to fulfilling this sacrosanct responsibility. The meaning and applications of the concept have been evolved throughout the Shiʿi history. A noteworthy case of protecting the citadel of Islam is the position of Sayyid Abu'l‐Ḥasan al‐Iṣfahānī (1867‐1946) and Mirza Muḥammad‐Ḥusayn Nāʾīnī (1862‐1937), vis‐à‐vis the Najaf seminary and the newly established Hashemite dynasty in early twentieth century. This paper aims to shed more light on the concept of the Citadel of Islam, its implications in Shiʿi political thought, and contemporary applications. [ABSTRACT FROM AUTHOR]

For successful donation, death verification and organ retrieval have to happen quite soon after death or warm-ischemic organ damage precludes transplantation, unlike DNDD where organs have an intact circulation until removal. TRANSPLANT PHYSICIAN'S PERSPECTIVE Dr Matt Fenton, a transplant cardiologist from GOSH explored the organs provided by each mode of donation, before focusing on heart donation and transplantation. Sunni view Dr Mansur Ali, an established academic, presented Sunni Islamic rulings applied to organ donation by stating there are no contentions with receipt of an organ transplant, out of necessity for maintaining one's life. We can find no similar reports focusing on the challenging theme of pediatric organ donation and do hope it will prompt and support conversations surrounding organ donation and faith in the Muslim community, and encourage HCP to similarly engage with local community faith groups. [Extracted from the article]

To what extent is Islam that descended on a tribal traditional society relative to modern society? These Muslims believe that Islam is a religion of peace and want to live alongside non-Muslims in harmony. [Extracted from the article]

Islam is the second most practiced religion globally, and the number of Muslims in Western countries has been increasing due to recent trends in migration. Studies have shown that Muslims in the Western world have more negative attitudes toward organ donation and transplantation compared with individuals from other religious backgrounds. Multiple barriers have been postulated that may prevent Muslims from exploring organ donation or transplantation. We conducted a literature review with the goal of summarizing the opinions of major Sunni and Shia scholars and Islamic bodies about organ donation and transplantation, including their opinions and rulings on the neurological determination of death to inform healthcare professionals, community members, and leaders. We also identified factors and attitudes that may prevent members of the Muslim community from achieving equitable access to transplantation or from consenting to donate organs during life or after death. Key factors or concerns identified included: lack of information regarding organ donation, mistrust of the healthcare system, family opinions, sacredness of the body, lack of clear understanding of religious rulings, and opinions of religious leaders. Studies have suggested that partnering with religious leaders to address these concerns may help foster positive attitudes toward organ donation and transplantation. [ABSTRACT FROM AUTHOR]

This article examines dreaming as an Islamic practice of historical inquiry among traditionalist Muslims of Central Java, Indonesia. Combining insights from the anthropologies of Islam and history, it looks at alternative praxes of history, how they are interpreted through Islamic frameworks, and how they generate forms of religious authority. The article follows the work of a Sufi master, Habib Luthfi bin Yahya, in identifying old unmarked graves as saintly tombs through dreams. Successful history‐making projects have resulted in the increasing – albeit contested – recognition of Habib Luthfi's role as a dreaming saint, a form of Islamic authority premised on his perceived ability to oneirically explore the past on behalf of others and arbitrate history. By observing the connection between praxes of history and the formation of religious authority, the article calls for the broadening of anthropological studies of Islam beyond their current preoccupation with the religion's prescriptive dimension. [ABSTRACT FROM AUTHOR]

Aim: The impact of a stoma on the health related quality of life (HRQoL) in patients is irrespective of faith. Muslim patients report lower quality of life and spiritual well‐being following stoma surgery as compared to others. This critical review aims to improve awareness of Islamic practices and HRQoL outcomes in this cohort of patients amongst healthcare professionals. Method: An extensive non‐systematic search of EMBASE, MEDLINE and Google Scholar was performed for original research articles pertaining to health related quality of life (HRQoL), stoma care and impact on religious practice in Muslim patients. A narrative synthesis of extracted data was performed and presented using basic thematic analysis. Results: The findings from the 10 original articles, including 954 participants, were identified. Perceptions of cleanliness emerged as a concern to Muslim patients with stomas as it is core to the performance of prayer. Muslim patients with stomas are known to avoid or reduce participation in prayers due to perceived inferior hygiene and fear of leakage. The consensus opinion from Islamic scholars is that they can pray normally, attend mosque and perform the Hajj pilgrimage. Stoma patients may fast in the holy month of Ramadan provided it is medically safe. Evidence suggests religion‐specific counselling can reduce the detrimental effect on HRQoL of Muslim patients following stoma‐forming surgery and increases engagement in social aspects of life. Conclusions: It is important for patients, family members and healthcare professionals to understand the practical and religious implications of stomas on these patients for appropriate guidance and counselling. [ABSTRACT FROM AUTHOR]

In 2006, the Turkish Harun Yahya Enterprise published and distributed thousands of copies of its anti‐evolutionary text Atlas of Creation to educational institutes in the West. Although this was little more than a publicity stunt, it resulted in Harun Yahya becoming a mainstay in discussions about creationism in Europe. Although Yahya is often presented as the "go to" representative of European Muslim perceptions of evolution, one would be hard pressed to find the literature about Islamic creationism in Europe that does not engage in a discussion of Harun Yahya. However, little evidence exists to support the notion that Harun Yahya warrants such extensive attention, or that Harun Yahya has a substantive influence among European Muslims. This article will explore existing claims about the popularity of Harun Yahya, before drawing on recent research into Muslim perceptions of evolution to argue that Harun Yahya is relatively unknown among Muslims, at least in the British context, and is not influential even among those who are familiar with his work. [ABSTRACT FROM AUTHOR]

This article analyses the role of fun and freedom in the moral learning of young women students in two Indonesian Islamic boarding schools. Recent debates about Islam and ethical subject formation have centred on the assumed tension between Islam and freedom. I examine decisions about television viewing and dress to illustrate both the flexibility and fixity of moral values and evaluation in girls' lives. I argue that anthropologists of morality and Islam should take seriously moments of fun as important instances for 'moral ludus' or 'moral play' – the testing, shifting, and reshaping of the boundaries of moral behaviours that involve balancing the demands of various social fields and the larger ethical community in which a person is embedded. I suggest that these moments be viewed not as ruptures or instances of hypocrisy but as everyday occurrences of embedded agency in the lives of piety‐minded individuals. [ABSTRACT FROM AUTHOR]

Previous research utilizing conversion narratives to understand how and why people convert has been troubled by the "accuracy" of the accounts. This study of Muslim converts in the United States sidesteps this problem by turning the focus away from the causes, motives, and drivers of conversion and placing it instead on the form or structure of their conversion narratives. More specifically, it foregrounds the subjective process of making sense of one's conversion story through the employment of formulaic narrative structures. Findings suggest that when accounting for their conversion to Islam, these respondents employed three different narrative structures: stories of awakening, continuity, and return. Although these stories vary in meaningful ways, each provides a different perspective on how conversion to Islam can be conceptualized and expressed narratively. The discussion centers on the similarities and differences between these stories in order to more fully articulate and distinguish their underlying premises. I conclude by considering how each of these stories are used by converts to convey the authenticity of their Muslim identities. [ABSTRACT FROM AUTHOR]

Islamophobia represents one of the greatest moral dilemmas of our time. Anti‐Muslim hostility and hatred, driven by racism, has manifested itself in exclusionary, discriminatory, and violent actions toward Muslims and those perceived as Muslims. By most metrics, Islamophobia in the United States is only getting worse. This article draws on Krister Stendahl's rules of interfaith engagement as a means of offering Christians a blueprint for how to reach out and engage with their Muslim neighbors in an age of Islamophobia. [ABSTRACT FROM AUTHOR]

This study examines church–state relations in Europe, and analyzes their influence on anti‐immigrant attitudes. The literature explains this relationship primarily with religious demographics, or state privileges for the majority faith. Alternately, this study focuses on the status of the majority religion. It argues that, in countries with a national church, citizens are more likely to consider the institutionalization of a new religion to be occurring at the expense of the national heritage, and react negatively. To test that hypothesis, the study focuses on Muslim immigrants in Europe, and builds an index that gauges the extent to which European states institutionalize Islam. Then, employing multilevel regression analysis, it investigates how the institutionalization of Islam influences anti‐Muslim prejudice in different contexts of church–state regimes. Individual‐level data come from the latest wave of the European Values Study, and cover 31 countries. Findings indicate that, in European countries with a national church, institutionalization of Islam increases anti‐Muslim prejudice. In countries without a national church, however, institutionalization leads to tolerance. These results confirm the continuing relevance of religion on the national level in Europe, despite the decline in individual religiosity. [ABSTRACT FROM AUTHOR]

At the turn of the twentieth century, the interest of American Protestant churches in foreign missions increased dramatically. "The evangelization of the world in this generation" became a powerful slogan and a new understanding of the Great Commission or the instruction of the resurrected Jesus Christ to his disciples, was among factors that "revolutionized American missionary movement."1 This article presents the views on Islam of Rev. John G. Lansing from the New Brunswick Seminary of the Reformed Church of America,2 and suggests that Lansing changed the view that Islam is not approachable and awakened the imagination of his disciples concerning the land of Islam and its inhabitants as people to whom the words of the gospel should be addressed. Although the Arabian Mission established by Lansing in 1889 finally failed in ensuring mass conversions of Muslims, it did result in a great discovery of Islam by the missionaries. [ABSTRACT FROM AUTHOR]

This article examines the role of houses of worship as institutions where individuals acquire civic skills that can be deployed for political participation in the world's largest Muslim‐majority democracy: Indonesia. Drawing on participant observation and interviews in Muslim, Protestant, and Catholic religious communities in Yogyakarta, Indonesia, this article investigates three questions: (1) What opportunities exist for individuals worshipping in Indonesian churches and mosques to develop and practice civic skills as part of their religious engagement? (2) Does civic skill opportunity vary across religious denominations? and (3) What factors might explain variation across different religious settings? The study shows that mosques offer fewer prospects for their worshippers to develop civic skills than do churches. These denominational differences can be explained by a house of worship's management practices, which are shaped by its degree of autonomy, style of worship, and the relative size of the religious denomination. [ABSTRACT FROM AUTHOR]

With the increasing interest in Islam and evolution, some Islamic thinkers have vehemently rejected evolution, while others have eagerly embraced it. However, those seeking to embrace evolution sometimes err in their interpretation of historical writings. Indeed, there are texts written by famous historical scholars of Islam who seem to suggest that humans have evolved from lower forms of species. These include Ibn Khaldūn, Jalāl ad‐Dīn Rūmī, al‐Jāhiz, and The Brethren of Purity (Ikhwān al Safā). Although this may be true, such readings are a mistaken interpretation of the aforementioned authors who are actually referring to some form of the scalae naturae (the Great Chain of Being). This reference to the Great Chain of Being is unknown to some contemporary readers who mistakenly believe these writers to be discussing an evolutionary or a proto‐evolutionary theory. This article demonstrates how and why these historical records do not actually represent any notion of evolution as it is currently understood, in the hope of avoiding any further erroneous claims that seem to be proliferating among modern thinkers. [ABSTRACT FROM AUTHOR]