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Galina Yemelianova's book "Islamic Leadership and the State in Eurasia" provides a detailed exploration of the history of Islam in the northern part of Eurasia, focusing on Muslim authorities and their interactions with the state. The book is divided into three parts, covering the pre-imperial period, the Soviet era, and post-Soviet times in regions such as the Volga-Urals, the Caucasus, and Central Asia. While the book offers a comprehensive overview of Muslim leadership in the post-Soviet space, it is critiqued for its Russian-centric approach, which may limit the broader understanding of Islam in the region. Despite its detailed information on Muslim organizations and leaders, the book lacks a deeper theoretical analysis of Muslim leadership in Eurasia, making it a valuable introductory resource that may require further exploration through specialized literature. [Extracted from the article]

The consolidation of Islamic communities in our multi-cultural societies has transformed Muslims' opinions regarding the role of Islam in Europe and, by extension their vision of Islam in the public space. This article describes how the religious tradition of funerary space and rites is still present in current Islamic thought, as well as in the social imaginaries of Muslim individuals and communities. Based on the case of funerary demands in the Autonomous Community of Madrid, this article studies the synergy of religious tradition and a subaltern class consciousness in the way the spatial question is approached. [ABSTRACT FROM AUTHOR]

This article critically examines the Islamic Religious Community (IRC) in North Macedonia, focusing on its significant role in influencing religious practices, socio-political dynamics, and interfaith relations within the country. Since its inception following the dissolution of Yugoslavia, the IRC has been central to redefining the public role of Islam, advocating for religious freedoms, and supporting the development of democratic values. Through a mixed-methods approach, this research traces the historical evolution of the IRC, analyzes its constitutional and legal framework, and assesses its impact on North Macedonia's multi-ethnic and multi-religious society. While the IRC's contributions to promoting interfaith understanding and national stability are highlighted, the study also critically engages with the institution's shortcomings, particularly the controversies related to its leadership and the challenges posed by its political entanglements. These issues have, at times, compromised the IRC's efforts in fostering social cohesion and interfaith harmony. The findings provide valuable insights into the complex role of religious institutions in enhancing social stability and democratic governance in diverse societies, positioning the IRC as a significant case study with implications for similar contexts globally. [ABSTRACT FROM AUTHOR]

The maqṣūrah commissioned by Caliph al-Hakam II in the 10th-century Mosque of Córdoba epitomizes the blend of sacred grandeur and political symbolism in Islamic architecture. This structure enhances aesthetic experiences, allowing worshippers to connect with divinity during Friday prayers. A distinctive feature is its qibla wall, divided into three parts, with a central empty miḥrāb symbolizing sacred force. This spatial organization, reminiscent of Late Antique basilicas in the Iberian Peninsula and the Mediterranean, persisted in peninsular mosques even after the Christian conquest of al-Andalus. Mudejar Islamic communities replicated this design in smaller mosques, perhaps to preserve al-Andalus's memory amidst growing repression. Following the 17th-century expulsion of the Moriscos, similar architectural elements appeared in Testour, Tunisia, built by Morisco exiles. These visual codes, shared among Hispanic Islamic communities, reflect the enduring memory of the exile. [ABSTRACT FROM AUTHOR]

The current research shows the way in which prophet Mohammed (peace be upon him) embedded the true Islamic ideology in the souls of the Muslim young people and provided them with the correct teachings of his pure Sunnah so that they can confront the extreme and deviated thoughts that might affect the way of thinking of this category of the Islamic community. So, the researcher endeavored to manifest the objective of the research, which is fortifying the young people’s minds against the intellectual invasion as the way of thinking is the vital pillar that the behaviors of human rest upon and the path of the development for nations and peoples and the means by which minds flourish and skills are developed. To accomplish these aims, the researcher followed the prophetic educational and analytical procedures in terms of guidance in order to achieve the intellectual balance for the youth. [ABSTRACT FROM AUTHOR]

For decades, the traditional precepts of "Turkish Islam" have defined the community structure for Turkish immigrants in The Netherlands. Today, spiritualism rather than Islamic morality is emerging as the more compelling religious practice among young people, especially among women who are looking to break out of their culturally enclosed communities. This study uses the terms "enclosure" and "opening up" as metaphors for immigrant participation in Dutch society and suggests that religious Muslim women immigrants are both the founders and dismantlers of the two metaphors. Through their own narratives, women are shown to challenge and resolve social compartmentalization, and the role of cultural transmission through "Ummahtism" (the global Islamic community) is detailed as it is reinterpreted in Europe by Dutch–Turkish women. The findings of this paper are based on field research conducted in The Netherlands between September 2020 and April 2022. [ABSTRACT FROM AUTHOR]

The Islamist group ISIS has been particularly successful at recruiting Westerners as terrorists. A hypothesized explanation is their simultaneous use of two types of propaganda: Heroic narratives, emphasizing individual glory, alongside Social narratives, which emphasize oppression against Islamic communities. In the current study, functional MRI was used to measure brain responses to short ISIS propaganda videos distributed online. Participants were shown 4 Heroic and 4 Social videos categorized as such by another independent group of subjects. Persuasiveness was measured using post-scan predictions of recruitment effectiveness. Inter-subject correlation (ISC) was used to measure commonality of brain activity time courses across individuals. ISCs in ventral striatum predicted rated persuasiveness for Heroic videos, while ISCs in mentalizing and default networks, especially in dmPFC, predicted rated persuasiveness for Social videos. This work builds on past findings that engagement of the reward circuit and of mentalizing brain regions predicts preferences and persuasion. The observed dissociation as a function of stimulus type is novel, as is the finding that intersubject synchrony in ventral striatum predicts rated persuasiveness. These exploratory results identify possible neural mechanisms by which political extremists successfully recruit prospective members and specifically support the hypothesized distinction between Heroic and Social narratives for ISIS propaganda. [ABSTRACT FROM AUTHOR]

The Middle Ages in the Iberian Peninsula is a period of special interest for studying the relationship of climate change with historical and socioeconomic processes. Between the 8th and 15th centuries AD, the Peninsula was characterized not only by complex political, cultural, and social transitions but also by major variations in the climate. The objective of this study was to examine differences in diet and mobility between distinct populations of the Peninsula and explore the possible relationship of diet, mobility, and culture with environmental variables and geographical settings. For this purpose, we obtained stable isotopic ratios of carbon and oxygen (δ13C and δ18O) from the enamel apatite of first upper incisors from 145 individuals at eight archeological sites that represent both Christian and Islamic communities and both rural and urban social settings. Results revealed a dietary difference between Christian and Islamic populations, observing a greater contribution of C4 plants, possibly sorghum, in the diet of the latter, especially in a rural setting. The disparity in oxygen isotopic ratios between populations from the North and South of the Peninsula is consistent with modern climatic differences between these regions. In this line, intraregional variability in oxygen isotopic ratios may hint at diachronic occupation phases under varying climatic conditions. The few isotopic outliers in our sample suggest overall low mobility levels. [ABSTRACT FROM AUTHOR]

Within the social imaginary of Australia's dominant 'White' culture, ethnic minority men, particularly Muslim men, are often depicted as 'folk devils,' resistant to the cultural norms of mainstream society. Muslim masculinities have been problematically conflated with notions of radicalisation, terrorism and violent extremism. There has been decidedly less attention to Muslim men's acclimatisation to the secular mainstream. This article presents a longitudinal case study of two second-generation young Australian-Muslim men who have attended an Islamic secondary school and spent most of their lives within a cloistered Islamic community. We document their experiences and aspirations as they come to be in higher education. The article considers the discursive production of identities of these men during a liminal time in their lives and how they construct their identities in relation to familial and community-based expectations around success and failure. [ABSTRACT FROM AUTHOR]

The article summarizes the presentations given at the X International Symposium on Concordat Law in Zaragoza in June 2022, which focused on the regulation of ministers of worship in state civil law. The participation of academics from different countries and universities was highlighted, reflecting a space for dialogue between diverse schools of thought. The presentations addressed topics such as the liberal origins of clergy endowments, ministers of worship in recent concordats, and the regime of ministers of worship in foreign legislations. The financing of Islamic communities in different European countries was also discussed, mentioning the difficulties faced by economic donations from countries such as Turkey and Saudi Arabia due to the religious radicalization that sometimes accompanies them. Additionally, several studies on the labor regime and social protection of ministers of worship in Spain are mentioned, as well as the scope of ministerial secrecy and the registration of ministers of worship in the Registry of Religious Entities. The monograph also includes communications on topics such as the protection of the confession secrecy, the sustenance of ministers of worship, the social security of ministers of worship of the Orthodox Church in Spain, and the rights and duties of ministers of worship in detention centers. Overall, the work offers a comprehensive and original insight into the topic of ministers of worship and their legal regime. [Extracted from the article]

This article examines the emergence of new representations of Byzantium in early Arabic literature, with a focus on the Sīra, the biography of the Prophet Muḥammad. This historical investigation leads to a dual conclusions that the Arab perception of Byzantium not only forged an "imaginary Byzantium" but also marked the emergence of Arab self-consciousness. This process significantly influenced the Arab historical and cultural narratives, framing them within the context of the Arabic identity that emerged in late antiquity. Nevertheless, this relationship between the early Islamic community and Byzantium does little to confirm accurate knowledge about Byzantium, rendering the emerging representations as not truly reflective of "reality", but rather presenting us with an "imaginary Byzantium". This applies whether related to events in the 1st/7th century or the transition from oral to written texts during the 2nd/8th and 3rd/9th centuries. Furthermore, these representations reveal more about the creators of this imaginary than the other itself, shedding light on the motives of early Muslim writers who used the Sīra as a vehicle for these imaginaries. Ultimately, the article identifies, through the textual analysis and historical contextualization of Sīra, two narrative layers therein that are related to the imaginary Byzantium. The first layer reflected a pervasive fear of Byzantium, while the second layer represented an attitude of challenge and rivalry. [ABSTRACT FROM AUTHOR]

According to Shiite teachings, the Imamate and leadership of the Islamic community and the succession of the Holy Prophet applies to religious and worldly affairs, and from the beginning of his mission, the Holy Prophet paid serious attention to the issue of the leadership of the Muslims after his death while introducing his successor. In order to prove Imamate and the succession of the Prophet, theological and historical proofs as well as verses of the Quran, such as verse 124 of the al-Baqarah Chapter, that is, the Trial of Abraham Verse are cited. Therefore, to discuss, criticize, and study the implication of the verse of Abraham's trial in the issues of Imamate, it is necessary to clarify in advance whether the explanation of the concept of Imamate through the Quranic verses is based on previous specifications present in early Islam, or this Quranic explanation is formed based on later and newly created specifications and concepts. In the following research, the early Shiite exegeses under the verse of Abraham's trial have been investigated. In this research, it becomes clear that the early Shiite exegetes did not take the verse of the trial of Abraham as proof of Imamate, at least until the 4th century, and they did not cite this verse regarding specific Imamate. [ABSTRACT FROM AUTHOR]

This contribution investigates how people in Northern Nigeria appropriated and converted digital technology into the Islamic infrastructure. Using ethnographic and netnographic methods, I examine three 'infrastructural outcomes' or 'infrastructural components' of Salafi digital practices: the cyber imam figure; new notions of Islamic community (cyber ummah); and the notion of algorithmic religiosity. I propose the term 'cyber imams' to describe a set of Salafi scholars who use digital infrastructure to engage in digital da'wah, attract followers, and cultivate religious authority online. The cyber ummah is a dynamic cluster of different types of social media formations that have become a palpable and tangible community of believers through online interactivity and the experience of presence. I define algorithmic religiosity as the ability of social media algorithms to be used to shape certain religious subjectivities, build religious collectivity, and cultivate discrete religious authority. These tropes are enabled and afforded by the emergence of Islamic digital infrastructure. [ABSTRACT FROM AUTHOR]

The conflict surrounding Islam has been going on for many years, even before the September 11th, 2001 (henceforth, 9/11) incident occurred. However, the fact that the post-incident living circumstances for Muslim people especially in America has been undeniably rough, raises a new trend where Islam is being represented poorly and almost always talked about in negative ways. There are certain characteristics which are attributed especially to identify Muslims, and also certain role that they play in media. Using the Representation theory proposed by Stuart Hall, this research aims to uncover how Islam is represented in American TV series, FBI, which might be seen as a reflection of how Muslims are living in the United States post-9/11 incident. The result found that in the FBI series, Islam is still mainly represented as Arab people, though in reality not every Arabs are Muslims, but the point of view has been slightly shifted for the better. The findings highlight the changing dynamics of Muslim representation, driven by the evolving Muslim community and market demands, contributing to a more nuanced understanding of cultural shifts in the representation of Islam. [ABSTRACT FROM AUTHOR]

The article analyzes Maimonides' position on resurrection and how it generated controversy in Western European Judaism. It also explores the belief in resurrection in Rabbinic Judaism and Maimonides' interpretation of this topic. The dispute surrounding the belief in resurrection in Judaism is discussed, as well as the rivalry between the yeshiva of Baghdad and Maimonides, and the political influence in the Islamic community during the time of Averroes. The execution of Shihab a-Din Yahya Suhrawardi and the mediating position of Nahmanides in Western Europe are also mentioned. [Extracted from the article]

This article explores the alleged antagonism of al-Jūzjānī, a prominent authority on hadith criticism, towards ʿAlī. Some scholars argue that he was anti-ʿAlid, while others disagree. The article reassesses al-Jūzjānī's alleged antagonism by analyzing his approach to hadith criticism and comparing his evaluations of hadith transmitters with those of his teachers. It suggests that al-Jūzjānī's unconventional attitude towards Shīʿī transmitters and other sectaries may have caused his alleged antagonism towards ʿAlī. The study discusses al-Jūzjānī's methodological concerns and his evaluation of hadith transmitters, comparing them with those of his teachers. It also highlights the diversity of early hadith criticism and its impact on the development of hadith science. [Extracted from the article]

Burials are sites of encounter between family members, the broader community, and the dead, while the human body itself encodes genetic kinship relations. This paper uses bioarchaeological approaches to document kinship encounters at the medieval site of Tashbulak, in the highlands of modern-day Uzbekistan. At Tashbulak, encounters between this mountain community and the broader region are captured in Muslim burial practices and genetic variation that overlaps with populations across Central Asia. Kinship encounters within the community can also be observed in the care taken with burials, especially in two exceptional graves of a disabled individual and a youth buried with personal effects. [ABSTRACT FROM AUTHOR]

While modern family-related ideas and behaviors have become more widely accepted in contemporary China, Chinese Muslim minorities continue to hold on to traditional religious practices. Surprisingly, data from our survey conducted in Gansu province in China's northwestern borderlands reveal that Muslims of the Hui and Dongxiang ethnicities reported much higher rates of cohabitation experience than the secular majority Han. Based on follow-up qualitative interviews, we found the answer to lie in the interplay between the highly interventionist Chinese state and the robust cultural resilience of local Islamic communities. While the state maintains a high minimum legal age of marriage, the early marriage norm remains strong in Chinese Muslim communities, where religion constitutes an alternative and often more powerful source of legitimacy--at least in the private sphere of life. Using the 2000 census data, we further show that women in almost all 10 Muslim ethnic groups have higher percentages of underage births and premarital births than Han women, both nationally and in the northwest where most Chinese Muslims live. As the once-outlawed behavior of cohabitation became more socially acceptable during the reform and opening-up era, young Muslim Chinese often found themselves in "arranged cohabitations" as de facto marriages formed at younger-than-legal ages. In doing so, Chinese Muslim communities have reinvented the meaning of cohabitation. Rather than liberal intimate relationship based on individual autonomy, cohabitation has served as a coping strategy by which Islamic patriarchs circumvent the Chinese state's aggressive regulations aimed at "modernizing" the Muslim family. [ABSTRACT FROM AUTHOR]

There has been a significant increase in academic studies on minority formations within the Islamic community. This is related to the fact that the basic principles of these formations have not yet been elucidated, and the population's impact on society and their level of interconnectedness are still to be understood. In this study, the work titled "Nusayrism, Ishaqism and 'Alawism -History, Literature and Belief-" has been examined. This article examines the Nusayrism, Ishaqism and Alevism formations in detail, which are fed by the basic dynamics of Islam and formed around the cult of Ali, together with their literature, historical process and theological issues. [ABSTRACT FROM AUTHOR]

The cultural grounds of any phenomenon can be considered one of the most important fields in the development of the phenomenon. Therefore, paying attention to this issue and identifying it plays a significant role in the future of the phenomenon. This research aims to discuss the aspects of the realization of a new Islamic civilization in the phenomenon of Arba'in procession through the Delphi method and open and closed interviews with some scholars. Then, with the method of thematic analysis, the cultural themes gathered from the scholars' opinions were examined. The findings of the research show that «cross-cultural communication for the expansion of religious culture and an Islamic lifestyle», «the Arba'in procession as a global medium», «jihad of explanation» (the holy war of explanation), «the continuation of the path of religion, spirituality, and Imams by the Muslim community (Ummah)», «demarcation with the enemy», and «requirements to achieving a new Islamic civilization and preparation for the emergence of Hazrat Mahdi (PBUH)» are the most important cultural grounds in the procession of Arba'in for the realization of new Islamic civilization. [ABSTRACT FROM AUTHOR]

This article analyzes the three introductory epistles to Sufi hermeneutics written by al-Ḥarāllī, a mystic of Andalusian origin from the seventh/thirteenth century. According to this author, the objective of the Scriptures is to explain human beings to themselves. The revelation, received through a particular understanding called fahm, contains transformative knowledge that can change the life of the reader. In this foundational work, al-Ḥarāllī explains the relationship between the Qurʾān and preceding Scriptures, recognizing in the Qurʾān their unity and fulfillment. Dedicating the final chapter of the third epistle to the seven religions mentioned in the Qurʾān, which are, rather, ethical prototypes, he seeks to internalize the Qurʾānic critique expounded on each of these categories. In a reading that goes beyond polemics and offers significant elements to the Islamic theology of religions, al-Ḥarāllī demonstrates how the aim of the Qurʾānic narratives is not to present information about the past but rather to provide moral education for the Islamic community and the reader. [ABSTRACT FROM AUTHOR]

This article examines the transformation of mythical, biblical and apocryphal narratives in the Surah Maryam (Surah 19) from the perspective of René Girard's mimetic theory. It postulates that this theory adds value to the interpretation of the aforementioned surah. From a mimetic perspective, it can be shown that the new, nascent, early Islamic community tried to read the religious narratives structuring its environment in terms of a nonviolent relationship between creator and creature, and thus to distance itself from a sacrificial understanding of God. [ABSTRACT FROM AUTHOR]

Death is not only a universal biological fact; for the individual it is the "event horizon". This fact has important symbolic meanings and complex social consequences. Any society, secular or not, must manage this reality. What response is given to the question of religious phenomenon in general, and to funerary practices in particular, in a secular society in which individuals with different religious sensibilities coexist? This article aims to analyse the response given by the Spanish state to the questions raised regarding burials by Muslim communities, the most widespread minority group in Spain as a whole. This response, which would be framed within what could be called a 'cooperation model', has encountered some difficulties as a result of the territorial organisation of the Spanish state. Despite this, the willingness to cooperate on the part of both the administrations that make up the state and the Islamic communities has made a situation of stable coexistence possible. [ABSTRACT FROM AUTHOR]

One of the most important events in the history of the Holy Quran is the unification of the Qur'anic Mushafs. This event is the product of Muslims' differences in reading the Qur'an and the solution offered to solve it. Although some research has been written on this subject and how to do it, but the background of this incident, the difference between Muslims, has been neglected and we do not see any research on it. This article researches the hadiths about the differences between Muslims in reading the Qur'an with a descriptive-analytical method in order to first get acquainted with the historical background of this event, and secondly when and where did These differences happen, and Third What is the quality and quantity of these differences. By clarifying the quantity and quality of these differences and determining their examples and scope, it is clear whether this unification was necessary or not in relation to the Qur'an, and if it was necessary, it was done successfully or not. According to this research, First, many of the analyzes presented about unification of the Qur'anic Mushafs, although they are reasonable hypotheses, but the narrations we consider in this article do not confirm them; Secondly, in narrating the story of the difference between Muslims before the unification of the Mushafs, we witness the phenomenon of exaggeration; Thirdly, the peak of the differences was in the years 23 to 25 AH and these differences were limited both in terms of quantity and quality; Fourth, sometimes the difference was not due to different recitations, but some of the Companions, after seeing the attribution of the Qur'an to some people, were afraid of a difference like the difference between Jews and Christians among Muslims. fifth, the main reason for the differences between Muslims in the certain period of time was the differences between the Mus'haf of Ibn Mas'ud and others, which led to a severe confrontation between a limited minority and the majority of the Islamic community [ABSTRACT FROM AUTHOR]

Leadership can mean many things and this article examines it in some depth. It locates leadership in the context of the crisis in the umma or Muslim world. The Muslim world is facing a protected and complex crisis - a condition of social disharmony, cultural turmoil, economic disequilibrium and political instability - with deficiencies in its current leadership at best and an absence of leadership at worst. The article posits that one of the principal solutions to the umma's crisis is effective leadership embodied in "altruistic leadership." Drawing on published materials on leadership in general, works produced on leadership from an Islamic perspective and extractions from the Qur'ān and ḥadīths, the article produces a model of altruistic leadership with four key chief features - trust, knowledge, communication/interaction, and diligence. Altruistic leadership with these key features, the paper postulates, is a universal leadership model applicable to any micro or macro socio-cultural, economic and political context with the capacity to address, alleviate and even eradicate a crisis. [ABSTRACT FROM AUTHOR]

The article is a review of the book "Handbook of Islamic Sects and Movements" edited by Muhammad Afzal Upal and Carole M. Cusack. The book provides a comprehensive overview of the various sects and movements within Islam, with a focus on their manifestations in Central and Eastern Europe. It explores the diversity and complexity of Islam, highlighting the differences and similarities among different strands of the religion. The review emphasizes the importance of this reference source for scholars of religion in the region and recommends that libraries make it accessible to their patrons. [Extracted from the article]

The purpose of this study was to find out the role of Islamic scholars and the community in supervising the development of tourism spots in the pantai Cermin area, Serdang Bedagai Regency. In this study, the researcher used a descriptive qualitative method, by obtaining direct data from informants who represented all sources regarding the role of Islamic scholars and the community in supervising tourist attractions in the pantai Cermin area, Serdang Bedagai Regency. The purpose of the researchers chose this research method because it was based on the objectives and research problems. The data collection techniques used in this study were interview techniques and observation techniques. The results of this study are the role of the clergy at the pantai cermin in supervising tourist attractions related to religious norms in pantai Cermin district, Serdang Bedagai Regency. What the clergy did was just to appeal and there were no sanctions or punishments imposed on violators of the norms who visited these tourist spots, especially in the pantai Cermin area, Serdang Bedagai Regency. Likewise with the surrounding community, especially those who live in coastal tourism areas, they lack supervision or urge tourists not to violate religious norms, both in terms of the visiting hours of tourists who come to the beaches on the pantai cermin, Serdang Bedagai. Pantai cermin is the majority of the population who are Muslim and uphold religious values. Therefore, the clergy and the community should mutually maintain order in the beach so as to avoid unwanted incidents. As a source of community empowerment, there are also factors that hinder the community from conducting surveillance on tourist objects in the sub-district of pantai Cermin, namely because there are several beaches that are managed privately where some people who sell at these tourist attractions do not dare to participate in supervising them for fear of not being able to trade. On these beaches such as sustainable Bali beaches, Pondok Indah beaches, etc. Lack of professional public awareness in carrying out supervision. Some people still don't care about supervision. [ABSTRACT FROM AUTHOR]

Spanning c. 1050–1500 CE, a burgeoning Swahili community called Chwaka built a sequence of four mortared coral mosques in their town of wattle-and-daub houses on Pemba Island, Tanzania. The mosques' placement, construction, and use played an active role in creating and strengthening an Islamic community and help us define changes in social practice within the town and the larger polity in which it existed. It is argued that the construction of each mosque was an act of assembling, drawing people, other-than-human things and affective social practices together in ways that help tell an urban story. This research provides insights into the residents' socioeconomic and cultural priorities and the town's changing relationship with villagers from the surrounding region, contributing to understandings of Swahili urbanism and urban practice. [ABSTRACT FROM AUTHOR]

This article explores the role of the Islamic religion in the intervention processes with unaccompanied moroccan minors in the province of Bizkaia. A qualitative methodology was used, conducting semi-structured interviews with young Moroccans who were tutored as minors and with professionals of social work. The results indicate that the dimension of Islam has not been sufficiently incorporated in the design of the intervention with minors. This creates some tensions between educational practices and religious behaviors of minors. It is also perceived that, paradoxically, the Islamic sentiment and practice of minors aligns with the notions of discipline that the intervention system tries to promote. In addition, it has been detected that tutored minors are in a situation of isolation, with respect to the native population; but also with regard to the Islamic communities settled in the territory. Connecting with the literature about the topic, the results show the interest in incorporating the religious dimension in social intervention with minorities. [ABSTRACT FROM AUTHOR]

The purpose of this study is to see how the development of Islamic community empowerment is linked through social media. The link between community empowerment and social media can be seen from the influence of social media which is quite complex in empowering the community, due to the rapid development of the media, everything can be known through the media. Because of that, many people use it in all ways, including empowering their lives to be more worthy and also upgrading skills and knowledge through social media. The research method used in this research is descriptive qualitative research. The data collection technique used in this research is to use library research, namely by collecting data through journals, scientific articles and other literature related to community empowerment. In empowering the community itself, social media plays a role in education, information, information and also as a social liaison between the community and the government as well as other communities. The media also functioned as a vessel in obtaining various knowledge in the form of values, prevailing norms. The media plays a role in empowering by becoming an intermediary in conveying information to the public. So far, the media can help increase the success of the empowerment process and support community capacity building practices. In the context of empowering the Islamic community, the majority of people who are Muslim in Tanjungbalai City with a ratio of 3:4 of the total population make the Islamic community in Tanjungbalai the right object of empowerment. Moreover, as a religion that is the majority, it would be better if it is able to show the quality to become a superior society. [ABSTRACT FROM AUTHOR]

This paper investigates the relationship between an ethnic Muslim minority identity and transnational Muslim solidarity through the case study of HÜDA-PAR,¹ the most organized political Islamic organization and the second-largest political party native to Southeast Türkiye. In this paper, it is scrutinized how the concept of ummah motivates the domestic/ ideological, national, and transnational political discourse and initiatives of HÜDA-PAR. Based on interviews with senior members of the party, it is clear that HÜDA-PAR views “Islam as nationalism” while also adopting the ummah as a mechanism to voice the aspirations for greater Kurdish rights and interests. As a part of examining the party’s ideological position, the first section explores how ummah became an empowering notion within a national Turkish political structure. Section two illustrates the way the notion was used as a legitimizing force within the religiously con)servative Kurdish social structure. The third section examines the notion’s unifying role with like-minded Pan-Islamic groups within the region they operate. The article also addresses the ambiguities that a mostly abstract and idealist ummahist approach to modern politics brings when faced with Kurdish nationalism, the regional realpolitik, and democratic pluralism. [ABSTRACT FROM AUTHOR]

The entire organization, during this pandemic, is required to be able to maintain its sustainability. In this case, the performance of human resources is very important to encourage organizational performance in achieving its goals. The level of performance of human resources is influenced by the knowledge and skills of individuals. This study aims to describe and analyze the level of organizational communication, knowledge sharing, and human resource performance and examine the effect of organizational communication on human resource performance directly or indirectly through knowledge sharing in The Indonesian Islamic student community organizations such as the Higher Education Commissariat (PKPT) of the Nahdlatul Ulama Student Association (IPNU) - Nahdlatul Ulama Female Student Association (IPPNU) at Brawijaya University (UB) and The Islamic University of Malang (UNISMA). This study uses a quantitative approach with the type of explanatory research, which is used to examine the effect between variables. The results showed that the level of organizational communication, knowledge sharing, and human resource performance in both PKPT IPNU was high. While the results of the hypothesis test show that organizational communication has a significant positive effect on human resource performance (0.011 < 0.05), organizational communication has a significant positive effect on knowledge sharing (0.000 < 0.05), and knowledge sharing has a significant positive effect on human resource performance. (0.002 < 0.05), and organizational communication has a significant positive effect on human resource performance through knowledge sharing (0.000 < 0.05). This study concludes that the implementation of organizational communication in both organizations is good, so the intensity of knowledge sharing is frequent. This ultimately has an impact on the good performance of human resources as well. [ABSTRACT FROM AUTHOR]

: Cultivating Islamic Communities in Indonesia By Ismail Fajrie Alatas Alatas rightly argues that the relationship of the Sufi master with state authority is not adequately characterized in terms of the familiar trope of state "co-optation". In short, this book makes a highly original and important argument about the evolution of Muslim knowledge and power in modern Indonesia, and about meaning and authority in Islam generally. [Extracted from the article]

The purpose of this study is to demonstrate the impact of Islamic regal leadership on zakat delivery to asnaf (a group of people deserving of zakat) in Perlis. Bestowed with the constitutional authority over the state's Islamic administration (including zakat), the regal leadership plays an important role in the effective delivery of zakat in alleviating the poor from poverty and destitution. In this article, the role of regal leadership is demonstrated through the efforts of Crown Prince of Perlis Tuanku Syed Faizuddin Putra Jamalulail. This article argues that His Royal Highness's role in zakat delivery has been governed by close adherence to the constitution, Islamic law, as well as Islamic principles of effective governance, all of which towards benefiting the poor. This study adopted a qualitative approach where data is collected through indepth interviews with state religious officials and 30 respondents representing the state's zakat recipient. The findings of this study revealed that Islamic regal leadership had a significant impact on the livelihood of asnaf in Perlis, yielding positive snowballing effects while opening tremendous opportunities and potential for the poor to finally transition out of poverty. [ABSTRACT FROM AUTHOR]

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 Islamist 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 why jihadists failed to make many inroads in these places when compared to the civil wars in Iraq and Syria. It is important that we understand this phenomenon in order to undermine the influence of jihadists in other parts of the world. Using the framework of ethnic minorities living in Dar al-'Ahd (House of Treaty) this paper argues that the governments in China and Myanmar are oppressing a selective group of Muslims and thus making it difficult to build the case that they are at war with Muslims in general. This argument is based on the classical understanding of jihadism, which is to fight against foreign intrusion in Muslim territories, whereas the call to jihad against one's government is a much more recent and controversial innovation. Therefore, despite different types of persecution by the Chinese and Burmese governments, and the different responses by the locals, there is a comparable relative absence of jihadist movements explained by the limited repression of specific Muslim minorities by governments that have relations with other Muslim countries. [ABSTRACT FROM AUTHOR]

The article builds on current academic debates pertaining to the use of religion in global politics. By examining how and why religion is used as a tool for foreign policy aims as well as for perpetuating a state's identity and institutional capacity at home and abroad; the article presents a theory-informed discussion on Turkey's transnational politics of religion from a comparative perspective. The country's use of religion as a political tool outside of its borders has been studied in Western Europe, Africa, Asia and the Balkans thanks to extensive fieldwork and interviews conducted between 2016 and 2020. The article investigates how and why Turkey has implemented similar policies with different aims in different geographic territories and the underlying material and normative motivations for this pursuit. The main argument presented in the article is that Turkey, under the rule of the AKP (Justice and Development Party), employs religion for three fundamental reasons: to bolster its regional and global influence, to access regions or groups that are difficult to reach through traditional foreign policy tools and to alter domestic political balances or amass power. [ABSTRACT FROM AUTHOR]

Cases from both Germany and Austria exemplify how the COVID-19 pandemic is rapidly changing traditionally held ideas of Islamic community, religious congregations, and pastoral care. These cases were collected during Ramadan 2020, as this particular period signifies a time of paramount spirituality, social solidarity, and communal festivity. They reflect the rich and vibrant efforts and responses of Muslim leaders, organizations, and institutions to the challenges posed by the current pandemic. Different initiatives and solutions Muslim communities have developed as a response to COVID-19 are characterized as "caring communities." Muslim chaplains, despite their highly limited personal access to secluded, lonesome, and distressed individuals in need of support, overcame the restrictions. Muslim leaders have striven to make use of the virtual space to fulfil the ordinary function of mosques as places of worship and communication. They have thus attempted to uphold social solidarity (zakat). Their responses to the pandemic raise questions about the future of religiosity and its manifestation as well as possible forms of religious communities and their ethical values. [ABSTRACT FROM AUTHOR]

Professor Amira Al-Azhary Sonbol, a renowned historian and founding editor of the international journal HAWWA: Journal of Women of the Middle East and the Islamic World, passed away. She was a respected scholar and author who focused on the legal aspects of gendered history in the modern Middle East, particularly through her research on Ottoman era archives in Egypt. Through HAWWA, she made significant contributions to the field of gender studies and research on women in the Middle East, North Africa, and Islamic societies worldwide. Her work also brought attention to gender issues within Islamic communities that had previously been inaccessible to many scholars. Her colleagues and friends express their gratitude for the opportunity to continue her legacy by directing HAWWA. [Extracted from the article]

This paper contextualises Mūsā Bīgī's infamous Qur'an translation of 1911–1912 against the background of ongoing socio-political processes in Russia's Tatar Muslim community and transformations in the broader Muslim world. The production of a vernacular Qur'an in Türki-Tatar was not an original phenomenon – contrary to popular assumptions about the groundbreaking status of Mūsā Bīgī's translation project – but rather the product of a specific translation ecology that existed in Muslim reformist circles in the early twentieth century. Linking Bīgī's translation endeavour to the larger vernacular turn in non-Arabophone Muslim communities and the so-called 'Biblical turn' in Qur'anic exegesis that was in full swing by the end of the nineteenth century, this paper traces major shifts in Muslim approaches to literary translation, and in particular to the evolving status of the Qur'an as the scripture of Islam. The eclectic nature of the translation ecology – which was shaped by various trends within the Muslim world as well as by Western influences – also predetermined the strategies adopted by Bīgī when addressing the core issue of Qur'an translation, the doctrine of Qur'anic inimitability (iʿjāz). [ABSTRACT FROM AUTHOR]

This article attends to the relationship between protection, safety, and security in a Muslim American community and living and practicing an Islamic form of life under conditions of racial violence and surveillance. In the past decade, Muslim American communities have taken accountability for the security and safety of their communities and have solicited the counsel and assistance of law enforcement agencies that have surveilled and encroached on their communities since the 1990s and prior. Instead of critiquing these initiatives, the article examines the logic that encourages them and the curious convergences that emerge in the encounter between Islamic communities and law enforcement agencies in the United States. Where previously the language of security, safety, risks, and threats entailed police surveillance and counterterrorism protocols when it came to Muslims in the US, I consider how racialized Muslim Americans today embrace this language and its logic and, in turn, fundamentally transform the manner through which they exercise Islamic virtues. Resumen: Este artículo se ocupa de la relación entre la protección y la seguridad en una comunidad musulmana estadounidense y el hecho de vivir y practicar una forma de vida islámica en condiciones de violencia y vigilancia racial. En la última década, las comunidades musulmanas estadounidenses han asumido la responsabilidad de la seguridad y la protección de sus comunidades y han solicitado el asesoramiento y la ayuda de los organismos encargados de hacer cumplir la ley que han vigilado e invadido sus comunidades desde la década de 1990 y con anterioridad. En lugar de criticar estas iniciativas, el artículo examina la lógica que las fomenta y las curiosas convergencias que surgen en el encuentro entre las comunidades islámicas y las fuerzas del orden en Estados Unidos. Mientras que antes el lenguaje de la seguridad, los riesgos y las amenazas conllevaba la vigilancia policial y los protocolos antiterroristas cuando se trataba de musulmanes en Estados Unidos, considero cómo los musulmanes estadounidenses racializados adoptan hoy este lenguaje y su lógica y, a su vez, transforman fundamentalmente el modo en que ejercen las virtudes islámicas. [ABSTRACT FROM AUTHOR]

Instead, the term European Islam would be used - especially by Islamic authorities - to define the typical local cultural form of Islamic religiosity in Eastern Europe, which would be by its very nature non-normative and non-legalistic, as opposed to transnational Islam, which would be rigid and potentially dangerous. In this way, the state endorses the chosen form of Islamic religiosity as almost the official Islam of the country, I de facto i marginalising all other forms of Islamic religiosity. State-Islam relations and the governance of Islam in Eastern Europe are not so affected by immigration when a migrant Muslim community accommodates the established forms of Islamic religiosity historically defined in the region. [Extracted from the article]

Excessive consumption on a large scale in various affairs causes the waste of substantial material assets and sometimes even endangers the lives of human beings. This consumption leads to famine and the reduction of necessary materials for future generations. The wrong consumption patterns in Islamic society are undeniable, and their adverse consequences have exposed Islamic societies. However, one of Islam’s best accurate social-economical guidance is avoiding excessive consumption. This article attempts to clarify the Modification Consumption Patterns using the sayings of Imam-Ali (AS) in Nahj al-Balaghah. Regarding the revision of Hadiths and Quranic verses, the researchers can extract and conclude the basic consumption patterns and present them to the Islamic community. For Example, “Extravagance Consumption ruins the divine rewards.” Islam had warned the Islamic Community to avoid excessive consumption while using the pure resources on the earth. Holy Quran harshly condemned profanes and those who are abundantly excessive about any consumption on the earth. In Surah Araf, verse 31: “O Children of Adam! Wear your beautiful apparel at every time and place of prayer: eat and drink: But waste not by excess, for Allah, loveth not the wasters”. These patterns can be compared with other patterns in the Islamic community. [ABSTRACT FROM AUTHOR]

The mission assumed by Ibn ʻArabī, to guide the believers, to revivify the faith and to refine the esoteric knowledge of Islam, reaches an end in the Wisdom of the Prophets. Seen as the spiritual heritage of the great Sufi master, the Wisdom of the Prophets is the climax of his esoteric teaching. Shared with only few disciples, at the end of his life, the mystical references to the 27 prophets of Islam shed light on the mission and specific divine knowledge of each prophet, beginning with Adam and ending with the Seal of the entire prophecy, the Prophet Muhammad, who is to be seen as a vast synthesis of all previous revelations sent in the world by the Supreme. In the same time, the Wisdom of the Prophets is the final proof of his own saint situation, full of divine knowledge and grace, which fortified him to truly work for the benefit of the religious community and to revivify Islamic faith. [ABSTRACT FROM AUTHOR]

Although he became a Muslim not long before the Prophet Muhammad's death, Jarīr ibn Abdullah al Bajalī, who was known not only for his appearance but also for his good moral character, was a faithful and exemplary companion of the Prophet. He was honoured by the Prophet's praise for these characteristics, and he made significant contributions to the Islamic community in religious, political, and military terms. He began to serve the State by destroying Dhul Khalasa, which was one of the most important temples of the pagans. He joined the fight against the apostates, and, by bringing the Bajīla tribe together, supported the Islamic army in the wars against the Sassanians. During the Rashidun caliphate, he successfully fulfilled the military and administrative tasks assigned to him. One of the most important characteristics of Jarīr ibn Abdullah is the fact that he never remained insensitive to the issues that arose among Muslims; he, through warnings and advice, invited people to act in accordance with the laws of the religion. Muslims respected him in this regard and heeded his warnings as they knew that the Prophet had assigned him this mission. This study addresses Jarīr ibn Abdullah's military and political activities in the Muslim community during the period starting with his commissioning by Caliph Abu Bakr for the conquests in Iraq until his death. [ABSTRACT FROM AUTHOR]