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This study aims to examine the approach in teaching practice to "muallaf" (Muslim indigenous people: "orang asli") and the factors of attraction toward the acceptance of Islamic understanding among them. The study was conducted at the village of "muallaf orang asli" at Paya Sendayan, Temerloh Pahang, Malaysia. Design of this study are using the qualitative methods. Data were collected by observation and selected informant interviews based on purposive sampling methods. Data were analysed using the thematic methods. The results of the study found that the approach in teaching practice to "muallaf orang asli" is "syarah" (explanation) and discussion presented through storytelling, stimulation method and "talaqqi musyafahah" (face to face). Meanwhile, the results of the attraction factors toward the acceptance of teaching and learning among "muallaf orang asli" are aspect of reward, facilities, understanding and skills of teachers or educators for the socio-culture and role model shown by teachers or educators as well as the Muslim community nearby the living community. The findings of this study show that the teaching and learning of "muallaf orang asli" should be organized systematically in line with the factors of attraction in order to increase interest and earnestly.

The impact of Muslim parents on their daughters' sports and games in inclusion varies, spanning from progressive endorsement due to the physical and social advantages to reservations grounded in traditions and religious convictions. This has culminated in limited Muslim female inclusion in sporting events. This study explored the inclusion of female Muslim students in sports and games in Islamic schools using a qualitative research approach with 20 participants, which include 10 teachers and 10 parents. Concerning parents' and Islamic teachers' perceptions of Muslim females' inclusion in sports and games, three core thematic areas were revealed: positive influence on character development, school for Important Skills, and secret Code for Success, which favourably influences the diverse development of Muslim girls. Numerous considerations at individual levels of the Social Ecological Model (SEM) influence parental decisions about Muslim female sports inclusion. Individually, parental choices are induced by weighty factors, including religious convictions (prayer periods), cultural principles, and modesty concerns. The study further unearths how teachers shape the sports climate at the organisational level. The organisation's endeavours to provide inclusive and supportive settings for Muslim female girls are shown in the adaptation of activities, deliberate education and awareness promotion, partnership promotion and incorporation of scientific notions into sporting events. As sports are seen as important educational instruments for fostering the development of Muslim female students, they must be integrated into the curriculum. Stakeholders in the education sector must collaborate to guarantee Muslim female students receive a fair opportunity to excel in sports and games while respecting their cultural and religious beliefs utilising these synchronised initiatives.

This article uses an Islamic lens to explore the question, "What are the identities, aspirations, and motivations for Pakistani and Muslim women learning English?" As Muslim women, the research participants had a strong allegiance to motherhood, with children being a motivating factor in learning English. This study explores how motherhood identities and the Islamic faith intersect in powerful ways for Pakistani British women learning English in the United Kingdom. The way that motherhood identity is conceptualised through the Islamic faith for these learners can be invisible to educational institutions and policymakers. The article offers an alternative narrative by directly engaging with women's lived experiences as language learners, as Muslim women and as mothers, thus contributing knowledge from the perspective of the learners, whose voices are often not heard in TESOL debates.

Even though religion plays a central role in many people's lives, it is often omitted from citizenship education in secularized societies. Educational scholars have increasingly demanded that teaching about religion should be included in citizenship curricula to foster effective participation for "all" citizens. However, this is an enormous challenge, especially in societies like Israel where religion is politicized as an aspect of violent conflict. Drawing on semi-structured interviews with Palestinian Muslim educators in Israel, we explored how citizenship teachers refer to Islam in their citizenship lessons. The teachers in our study drew on Islam as an important resource to either resist predominant conceptions of citizenship education in Israel or to make the subject more meaningful and relevant to their students. We argue that incorporating religious epistemologies alongside critical pedagogies in the citizenship curriculum is a necessary educational task in diverse and conflict-affected societies like Israel.

In the 21st century, the imperative to combat extremism and terrorism has risen to the forefront of global and regional agendas, becoming an indispensable condition for fostering the secure and prosperous development of states amidst the formation of a new strategic order. This study aims to examine the peculiarities of combating religious extremism among the youth demographic, drawing insights from global experiences aimed at minimizing terrorist threats within this sphere. Two primary methodologies were adopted in this study: the comparative analysis method, which compares the factors contributing to youth extremism, and the descriptive method, which identifies the main features of radicalization processes across diverse countries worldwide. Examining the landscape of modern youth movements in Kazakhstan and their affiliations with various religious beliefs, it becomes evident that developing a comprehensive and cohesive legal framework is imperative to curtail the emergence of aggressive groups and address the root causes of student radicalization. Moreover, our study underscores the predominant reliance of modern youth on social networks as conduits for accessing information pertaining to mental health, traditional beliefs, and psychological support. Analysis of counter-radicalization efforts across nations reveals a spectrum of approaches adopted by state entities tasked with addressing this issue, often contingent upon the prevailing religious context. In Muslim-majority nations, scholars and public figures championing traditional values emerge as key agents in educating young people on the imperative of participating in radical groups. Conversely, in Western European countries, public organizations and institutions of higher learning emerge as pivotal actors in fostering effective counter-radicalization measures. The findings and insights gleaned from this study are poised to furnish a practical foundation for future research endeavors in this realm. Furthermore, they hold promise in informing the development of youth policies and the resolution of issues pertinent to religious dynamics within advanced societies.

Religion has been associated with human values and competencies needed to shape young people into responsible citizens able to make a positive difference in the lives of others. However, this correlation remains dependent on the context. As the correlation has not yet been investigated in Mauritius, which is a multicultural and multi-ethnic country, this study aims to bridge this knowledge gap using a purely positivist epistemological approach. It will analyze the Mauritius-specific data derived from a public data set which was part of the "Mapping the Terrain" project to examine the correlation between religion and a broad set of human values and competencies, namely forgiveness, individualistic orientation, collectivistic orientation, self-efficacy, problem-solving, meaning-making, sense of belongingness, religiosity/spirituality, hope, life satisfaction, gratitude, emotion, regulation, empathy, and self-regulation. The descriptive analysis and the Structural Equation Model (SEM), developed using the SPSS and AMOS software, revealed that (i) independent of ethnic group, educational stakeholders in Mauritius have a high affinity to most of the human values and competences, and (ii) as compared with others, the Muslim community has a slightly lower affinity to forgiveness, life satisfaction, individualistic orientation, self-efficacy, and problem solving. These data, which represent important baseline information needed to inform policymakers and other educational stakeholders, were used to derive a set of recommendations that will further the development of the key human values and competencies needed to promote harmony in a multicultural and multi-ethnic country.

The need for school belonging is crucial for adolescents and affects academic performance (Goodenow, 1993). School belonging refers to the extent to which students feel accepted, valued, and included in their school environment. It encompasses a sense of connectedness to peers, teachers, and the broader school community, contributing to students' emotional and social well-being (Allen et al., 2021). Using selected data from the International Institute of Islamic Thought (2019-2020) and Item Response Theory (IRT), we derived a measure for school sense of belonging across Muslim countries/regions. Three main discriminative items were identified: pride in school, respect from teachers, and community integration. Additionally, the scores of school belonging revealed that students in Tatarstan showed higher levels of belonging, while those in Bangladesh, India, Kenya, Sudan, and Tanzania reported lower levels. We conducted a regression analysis to gain insight into the relationship between school belonging and the country's GDP. The results showed a significant association between school belonging and GDP per capita, indicating that students in wealthier countries tend to have a stronger sense of belonging. These findings have practical implications for educators, researchers, policymakers, and stakeholders in the field of education and social wellbeing. They underscore the need for schools to focus on pride, teacher respect, and being part of a school community to foster belonging to make a positive impact on students' well-being and academic performance.

This article explores the relation between future-readiness and Islamic education from the perspectives of Islamic learning centers in Singapore. The main research objective is to examine how the concept of future-readiness and related terms are interpreted, framed, and facilitated in Islamic textbooks. Based on a content analysis of the textbooks used at Islamic learning centers for primary students in Singapore, two research findings are reported. First, the Islamic textbooks interpret future-readiness as equipping Muslim learners with Islamic knowledge and values as well as application and learner-centeredness in the modern world. Second, the Islamic textbooks promote information and communications technology (ICT) as part of preparing students for future-readiness. A major implication from this study is that Islamic curricula evolve in tandem with changing times to support the development of future-ready students. In addition, the advancement of future-readiness is situated within an Islamic worldview that emphasizes religious beliefs and values. A significant limitation of this study is that its research method centered on an analysis of textbooks; hence, empirical research is recommended to corroborate the research findings and implications.

Knowing the factors affecting fear of large carnivores is important for wildlife management and conservation. In this regard, the effect of worldviews of human-wildlife and human-nature relationships on the fear of large carnivores needs to be investigated in different cultures. In this study, the influence of wildlife value orientations (WVOs), connectedness with nature, religiosity, fear of dogs, and gender on the fear of wolves and wild boars were examined. Quantitative research was conducted via a questionnaire on a convenience sample of 656 university students from state universities in various regions of Turkey. Domination orientation did not influence the fear of either animal. Mutualism negatively influenced the fear of wolves but did not significantly influence the fear of wild boar. Connectedness to nature is related negatively to the fear of both animals. More religious students feared wild boars more. Female students had a greater fear of both animals than male students. In addition, students with a fear of dogs had a greater fear of both animals. The relationship between worldviews and fear of large carnivores can vary across different species and needs to be investigated in different cultures

Purpose: This research explores the pivotal role of educational research in supporting democratic civic education amid armed conflict. The study uses the recent experiences in Israel to examine how research can maintain democratic values and foster reconciliation during tumultuous times, aiming to illuminate the transformative capabilities of academic inquiry in crisis contexts. Approach: The research adopts a semi-empirical, exploratory design that evolved from ongoing events. Personal testimonies from a diverse group of seven students were analyzed for overarching theoretical themes. Findings: The analysis reveals that educational research during conflict may act as a critical, transformative tool, highlighting substantial challenges in maintaining civic engagement and democratic education. It underscores the dual role of research in understanding and actively addressing the complexities of armed conflict. Practical implications: The findings stress the need for educational public scholarship and international collaboration to support democratic education, highlighting the crucial role of researchers in shaping educational practices during crises.

Indonesia as a multicultural country has a very complex diversity. More differences create greater potential for disunity as well as conflicts between ethnic and cultural groups. Inculcating values of tolerance towards students in Indonesia is a must, because Indonesia does not only consist of one understanding, religion, ethnicity and culture. Therefore, a uniter for Indonesians in order to make the nation live in harmony is needed. One of the concerns is regarding to the religious tolerance in Indonesia. This qualitative research was conducted in Cilacap at Immaculata Foundation, by using observation, interview, and documentation techniques. The data analysis used was interactive analysis, including data reduction, data display, and data conclusion. The findings of this study describe that the values of religious tolerance are applied through routine activities, such as respect, mutual help, cooperation, equality, freedom, justice, and responsibility which are internalized through exemplary, habituation, and the giving of advice to keep the harmony among religions.

Interculturality, inclusion, and diversity are generally associated with bilingualism in countries with different sociocultural identities, but rarely with school coexistence among students hailing from different backgrounds. The present systematic review is framed in a descriptive-qualitative approach since its main objective is to provide an account of the relationship between welcoming, school coexistence, and the integration and inclusion processes in schools in countries receiving foreign migrant families. For this purpose, Web of Science, SCOPUS, EBSCO, and SCiELO databases were searched using a reference chain, and according to search results, 26 empirical studies retrieved from those databases published between 2010 and 2020 were analyzed. The main findings indicate that the inclusion process is developed through the acculturation and disciplining devices of foreign children to the dominant national logic, which marks a hierarchical difference between nationalities. They also highlight the recognition of cultural diversity under the logic of folklorization and a vision that focuses on academic achievement rather than on the particularities that cultural diversity can contribute to social relations and learning within the school.

This research explores the implementation of Arabic language learning at the Maitreechit Withayattan School in Bangkok, Thailand. With a population dominated by a Muslim minority, this research aims to understand the challenges and potential for developing Arabic language education in this context. The research background reflects Thailand's uniqueness as an ASEAN country with a Muslim minority that is recognized and regulated by national law. The focus of the research is on issues of student interest, teaching methods, hidden learning goals, and the role of teachers in the learning process. The research method uses modern ethnographic studies at Maitrechit Wittaayathan School Bangkok. Research findings show that students' low interest is influenced by less innovative teaching methods and a need for more variety in learning. Hidden learning goals, which include students' political aspirations to support the position of Muslims in government, become a complex dynamic in Arabic language learning. The importance of Arabic in the government context was a significant finding, with students being taught that Arabic language skills can provide a competitive advantage in careers in the government sector. Despite challenges regarding student interest, school administrators' high enthusiasm for Arabic creates the potential for solid collaboration between education and religious identity development. Implications for Arabic language education management include the need for more exciting learning strategies, teacher training, and collaboration with external parties to increase the relevance of learning to careers. This research provides in-depth insight into the complex dynamics of Arabic language education in Muslim minority school environments in Thailand. However, it should be acknowledged that the research findings are limited to one school in Bangkok, and generalization of the findings must be done cautiously.

The article focuses on identification of students' performance to write paragraphs and the topics needed by students to be developed post global English textbooks exposure. This study aimed to investigate description of current students' performance to write paragraphs after studying a paragraph writing using Global English Textbooks and to find out the topics needed by students to be developed as teaching English textbook materials for Paragraph Writing Course. The research employed a mixed-methods approach, combining quantitative analysis of students' paragraph writing performance with qualitative interpretation into their perceptions to the use of global English textbooks as writing paragraph teaching materials. The total samples were 44 students of English Study Program, Faculty of Letters, Universitas Muslim Indonesia. To obtain information from the informants, the researchers employed questionnaires of Paragraph Writing distributed to the students through the Learning Management System (LMS) Google form. The results showed that students exhibited a wide range of proficiency levels in paragraph writing, from advanced to fundamental deficiencies, necessitating targeted support across all skill levels. Moreover, a significant proportion of students lacked confidence in their writing abilities, emphasizing the importance of tailored instruction to address uncertainties effectively. Challenges with global English textbooks, including language complexity and cultural references, exacerbated these issues. Despite the inherent benefits of paragraph writing, such as language development and critical thinking skills, some students questioned its relevance in non-native English education settings. Additionally, doubts about fundamental language aspects like vocabulary and grammar underscored the need for focused instruction in these areas. Overall, addressing these challenges required comprehensive supports and resources to enhance students' paragraph writing skills and confidence levels effectively. Meanwhile, the exploration of sixty topics provided valuable insights into students' interests and knowledge. Among them, sixteen topics emerged as notably popular, indicating a strong resonance with students. These topics ranged from personal narratives to societal issues, reflecting students' diverse values and concerns. Furthermore, themes related to self improvement and academic success garnered considerable interest, underscoring students' aspirations for growth. Even less chosen topics still demonstrated students' engagement with various aspects of interpersonal relationships and cultural identity. Moreover, the inclusion of less common topics reflected students' recognition of broader educational and patriotic ideals, albeit with less enthusiasm.

Monotonous mathematics learning focusing on textbooks only will make students bored and feel that studying mathematics is useless. Using attractive and meaningful approaches, like STEAM and Quranic approaches, is strongly motivated by the need to avoid tedious drilling for students in learning mathematics. This study aims to assess students' perceptions of the development of mathematics modules using science, technology, engineering, and art (STEAM) and AL-Quran approaches. The research approach employed in this research is embedded in mixed methods. Quantitative data was examined using percentages, while qualitative data were transcribed and then developed into codes, categories, and themes. The study recruited 146 Pidie senior high school students in the natural science stream, and five individuals were selected for one-to-one semi-structured interviews. The results of this study show that students have a negative experience in learning mathematics. However, they have a significant interest in integrated math learning with Quranic and STEAM approaches. Furthermore, they believe the modules are one learning medium ideal for mathematics. Finally, based on this study, mathematics teachers should be able to develop learning modules that can integrate STEAM approaches and the understanding of the Quran for senior high school students.

Floods cause extensive damage in high-income countries, including the United States, but problems are more severe in low- and middle-income countries (LMICs) that lack preventative and mitigating infrastructure. Marginalized children's education in LMICs might be particularly vulnerable. Using the Indian Human Development Survey, we investigate flood exposure implications for the education of school-age rural children, paying particular attention to children from marginalized groups. Results show that lower-caste Hindu, Muslim, and poorer children with less-educated parents in agricultural households are more likely to experience flooding. Interactions between flooding and marginalization characteristics indicate that flood exposure is associated with disproportionately negative learning outcomes for girls and that economic resources may mitigate flood exposure effects on delayed school progress. While greater exposures for marginalized groups are concerning, the limited number and modest magnitudes of documented negative effect heterogeneities for marginalized children are somewhat better news.

The article acknowledges the limits of the categories of similarity and difference in undergraduate comparative religion courses. To challenge these limitations, including the potential for dualistic or "us/them" thinking, several pedagogical attempts to increase relationality in Christian-Muslim courses are explored. Relational methods include emphasizing living and public interreligious conversations during class segments on scriptural figures as well as humanizing perpetrators of religiously motivated violence.

Research experiences are an integral part of training future scientists and fostering diversity in science. Providing culturally responsive research mentorship, defined as mentorship that incorporates cultural knowledge to improve learning experiences for a particular group, is a critical step in this endeavor. While culturally responsive mentoring is most commonly associated with mentoring students with underrepresented races and ethnicities in the sciences, it can also be helpful for mentees with a diversity of abilities, sexualities, economic backgrounds, and religions. In this essay, we discuss how mentors can provide more culturally responsive mentoring of Muslim research mentees in the sciences. Muslims are a stigmatized minority group in the United States who participate in a religious culture that often differs from the secular culture of science. Notably, there are few resources for how to engage in culturally responsive mentoring of Muslim research mentees. To address this gap, we drew from the extant literature on the challenges that Muslims encounter in the United States, which likely extends to the context of scientific research, and identified potential culturally responsive accommodations in research.

Following the 2016 U.S. presidential election, Islamophobia became increasingly visible across the U.S, impacting anyone perceived to be Muslim. Despite being named after a religion, Islamophobia is a racial ideology predominantly targeting people of Middle Eastern, North African, and South Asian (MENASA) descent. In this qualitative study, the author explores how MENASA students navigated their college campuses in the period shortly following the 2016 election through examining the ways in which MENASA-focused cultural centers provided spaces of inclusion and belonging. The findings suggest that processes of racial formation and panethnic identity formation influenced the experiences of MENASA students in this period. Students demonstrated both a clear sense of racialization outside of whiteness, and the beginnings of panethnic identity formation across groups. These findings are situated in the particular temporal context of college-aged adults who both experienced 9/11 as young children and the 2016 presidential election in early adulthood.

Schools have been considered critical institutions for refugee youth. However, Muslim refugee youth experience challenges navigating schools during an increasingly hostile sociopolitical climate for Muslim people. Drawing on the adolescent development framework, this phenomenological study explores how school-based experiences help to shape Muslim refugee youths' identities. In-depth interviews were conducted with 15 refugee youth who attended high schools in Chicago. Findings highlight how Muslim refugee youth expressed negative feelings of school and overall adjustment to their local communities due to stereotypes or perceptions of them being "terrorists" or "violent," which often translated into discrimination and bullying directed at them at the school level. Second, Muslim refugee youth expressed a desire to be civically engaged in their schools and communities to demonstrate their capacity to be "good citizens" or active participants with a high moral compass. Recommendations are offered on how to support Muslim refugee youth in school settings.

This case occurs in a Midwestern community that has received Afghan individuals and families. It explores the experiences of an Afghan mother and two children as they transition into U.S.-based schooling culture and norms as the children start elementary school. The family initially had the help of a K-12 liaison from a community-based organization. The case explores the cultural and religious identities of the family and how one school leader struggles to offer a space that acknowledges, values, and respects their identities. This case informs school leaders on best welcoming practices for newcomer students and their families in schools and communities.

The importance of mathematics education in preparing students to become successful citizens raises continuous challenges for schools and educational systems, especially in minoritized settings. Research has identified practices and structures in the social and educational context that do not equally support all students' learning and all teachers' teaching and learning to teach. The study presented here employs a cultural-historical activity theory perspective to identify micro and macro practices and structures that challenge Muslim teachers' mathematics teaching and their professional development in Western Thrace, Greece. The data exploited in the study, which is part of a larger project on Muslim students' learning, were generated through interviews with in-service minority teachers. The results highlight micro and macro socio-political formations that interact to activate minoritization processes. These shape the practice of teaching mathematics as well as individual and collective identities connected to learning and teaching mathematics.

This exploratory study examined psychosocial correlates of bullying within a sample of American Muslim youth between the ages of 12 and 18 (n = 86; M[subscript age] = 13.47, SD[subscript age] = 1.62; 64% female). Hierarchical regressions were used to examine the associations between atypicality, hyperactivity, somatization, social stress, and bullying while person-based analyses were used to explore the extent to which the coalescence of psychosocial challenges was associated with greater bullying. Overall, the results of both variable- and person-based analyses converged on the same finding--American Muslim youth exhibiting high levels of psychosocial distress across different dimensions also experienced the highest rates of bullying. Recommendations for strengthening school-based anti-bullying approaches to protect Muslim targets are discussed.

Purpose: This study examines the attitudes of Jewish and Arab kindergarten teachers in Israel towards multicultural teaching of holidays, within the context of the widening social divisions in Israeli society. Design: The study is based on the interactive acculturation model (Bourhis et al., 1997) and utilizes qualitative research methods such as thematic analysis and content analysis to explore the perspectives of Jewish and Muslim kindergarten teachers. The findings revealed that while both groups emphasized the importance of teaching content relevant to the children's lives, there were differences in their attitudes towards including holidays from the other culture. Originality: This research contributes to the originality of the field by shedding light on the complexities and challenges of integrating multicultural education in a divided society. In addition, the study expands the interactive acculturation model (Bourhis et al., 1997) by adding an examination of oppressive social structures that lead to the failure of the minority to successfully acculturate into the dominant culture.

Purpose: The Samuel Paty murder has generated a great response from the professional community and the world of education and schools in Europe and worldwide. In a unique way, civic educators expressed horror, sorrow, and solidarity with the family and with their French colleagues. The article is dedicated to Samuel Paty and the question of whether and how we as a community of international civic educators can learn from this terrible event. Design/methodology/approach: The article presents a case reconstruction using press and public documents attempting to disentangle the actors' positions, their stated intentions and contexts, and the following political intricacies of the case. Findings: The murder of Samuel Paty provoked a series of educational policy reactions that have paradoxical effects on civic education in schools, seen its intentions of political-social inclusion into a citizenship model. The case analysis documents the pitfalls of the instrumentalization of civic education for the securitization of societies.

The DepEd Order No. 41, s. 2017 catapulted the implementation of the Arabic Language and Islamic Values Education (ALIVE) Program. However, since its inception, there is a dearth of professional literature on a coherent sociological understanding of Muslim education in the Philippines. This paper aims to provide an understanding of the implementation challenges of the ALIVE program employing sociological perspectives. The study utilized a qualitative research method anchored on Case Study Research Model. Five ALIVE implementers in Metro Manila were part of the research participants. A thematic analysis was initiated and triangulation of data was employed from relevant data sources. The analysis results showed several challenges faced by the select ALIVE schools: The intended curriculum lacks appreciation of the approaches and evaluation of student learning. The scarcity of learning spaces was evident. In teaching, most of the "Asatidz" or Madrasah teachers require enhancement of their pedagogical competence. The cultural variance among Muslims is still evident, especially in non-Muslim communities. The findings indicate that there is a need to create deliberate plans to achieve the intended learning outcomes of the ALIVE Program. Given the various gaps and challenges identified in this study, there is a necessity to evaluate the program at the grassroots. In conclusion, maximizing and strengthening the participation of the various stakeholders and different sectors in society is imperative in the development and sustainability of Muslim education programs in the Philippines.

Purpose: The purpose of this study was to determine the relationship between trust, professional learning community, and self-efficacy. Methodology: This study used a quantitative approach via a survey that consisted of 47 items to collect relevant data. This survey included 112 primary schools with 642 Malaysian Islamic education teachers. A multilevel analysis was carried out to investigate the effect of group level variables (trust and professional learning community) towards the individual level variable (self-efficacy). Whereas, the mediator test used the Monte Carlo bootstrapping method. Findings: Findings of the study suggests that the professional learning community mediates the relationship between trust and self-efficacy. Significance: The results of this study showed that the professional learning community is the most important element in determining teacher self-efficacy. The outcomes of this study should also assist administrators in maintaining the professional learning community in schools so that it can work more efficiently and effectively

Despite the growing concerns of research discussing transcreation in translation studies from various perspectives, little empirical evidence reported the transcreation in Quranic translation as a religious sacred text. To fill this void, the present study aims to elucidate Qur'an translation in Indonesia from the perspective of trancreation and critical discourse analysis. The data were collected via observation of translations of Quranic verses which contain transcreation. The findings suggest that Quranic translation as a religious sacred text encompasses extensive transcreation. It took the form of words, phrases, and clauses--units used to create a discourse in upholding Islamic law and exclusivism in Indonesia. The discourse of Sharia law enforcement was attributed to situational, institutional, and social factors. This empirical study implies that transcreation in the sacred text is unavoidable due to the translators' ideology and socio-cultural background differences and creates a metanarrative on the importance of mutual respect, tolerance, and interfaith dialogue.

Students from marginalized religious backgrounds face myriad challenges on college and university campuses, and negative effects are especially pronounced for Muslim students. Wearing hijab can put college students at a greater risk of marginalization amidst a climate of Islamophobia. Although there is a growing body of research on Muslim college student experiences, there is a more limited exploration of hijabi students' experiences. In this exploratory online survey study (n=41), we sought to understand experiences of belonging and Islamophobia among hijabi Muslim students across the United States. We adopted a critical quantitative approach, specifically interested in the connection of hijabi students' sense of belonging, social adjustment, and experiences of microaggressions to their adherence to the Islamic dress code, membership in a Muslim student organization (MSA), and identifying with a minoritized racial group. We found that more modest dress was associated with lower perceived support from peers and faculty, while reported microaggressions were negatively related to faculty empathy. The strongest effects were involvement in MSA on social adjustment, and having a white identity on perceived faculty support. This study contributes to our understanding of the role of student affairs professionals, faculty, and higher education administrators in supporting hijabi students to succeed as their whole authentic selves.

Malaysia is among the biggest hosts of refugees and asylum seekers (RAS) in Southeast Asia, of whom the majority are Rohingya Muslims. In Malaysia, RAS children are not allowed to enroll in public schools and therefore rely on a non-formal parallel education system that comprises learning centers run by refugee communities, NGOs, and faith-based organizations. To date, little research is available on initiatives that attempt to integrate RAS children into Malaysian society through education. This study aims to gather evidence on the current situation of RAS children's education in Malaysia and answer the following questions: (a) what is the current state of evidence? and (b) to what extent has existing research/evidence addressed the question of RAS children integration into the national education system? We conducted a scoping review that gathers and summarizes findings from existing studies using a specific strategy: selection of keywords and systematic search through online databases, followed by screening of papers based on predetermined inclusion and exclusion criteria. Our findings showed that the overall body of evidence is small, with most studies describing the challenges and barriers faced by RAS children in accessing formal/non-formal and quality education. There was little focus and discussion on integrating RAS children into the national education system, which perhaps is due to the underlying assumption that Malaysia remains a transit country for RAS, and not a destination for permanent settlement.

Muslims face racism based on their racialized religious identities, yet few address their experiences through critical race theory or campus racial climate. This paper addresses how religious students rate institutional commitments to campus diversity when considering racial and religious respect. This study examines undergraduate experience surveys across nine campuses and a Muslim student photovoice project through a mixed-methods design. I argue that racial and religious respect derived from interpersonal, discursive, and material sources influence Muslim students' perceptions of institutional commitment to diversity. I introduce racial-religious decoupling to refer to how the separation of race and religion as distinct social experiences hinders campus commitments to diversity, equity, and inclusion for addressing anti-Muslim racism and intersections of race and religion. This study uses critical race theory to demonstrate how hegemonic Whiteness embedded in higher education includes Christian normativity, which racializes non-Christians as outsiders who have to justify their needs and resources for their communities.

This article examined trends in Islamic education and finance publications using bibliometric analysis. The authors used co-citation and co-word analysis to examine 449 Islamic education and finance studies from Scopus database. In the co-citation analysis, 10 themes in Islamic education and finance were identified. After that, co-word analysis is used to understand and identify each research theme's potential future research directions. The results showed that per year the average publication of articles was 2.65. There has been extensive research on this topic in the United States (US) and the United Kingdom (UK), and the most popped-up keywords are 'education', 'finance education', 'banking education' and very limited 'Islamic finance education'. Further research can be developed using Islamic jurisprudence education, Islamic insurance education, Islamic capital market education, "zakat" education and "waqf" as keywords. In addition, the study offers a visualization map of theme patterns for future studies to create educational fields for Islamic banking and finance education, particularly in Muslim-majority nations like Indonesia, Malaysia, and the Middle East. This research contributes as a foundation for further research in enriching and developing knowledge about Islamic education and finance, especially in majority countries.

In the study reported on here we examined the potential mediating role of perceived stress in the association between dispositional mindfulness and academic burnout among Muslim students. Seven hundred and seventy-five Yemeni university students were enlisted to complete the Maslach Burnout Inventory-Student Survey (MBI-SS), the Perceived Stress Scale (PSS), and the Mindful Attention Awareness Scale (MAAS). The results show that dispositional mindfulness was negatively correlated with perceived stress, emotional exhaustion, cynicism, and reduced academic efficacy. Moreover, perceived stress was positively related to emotional exhaustion, cynicism, and reduced academic efficacy. Structural equation modeling revealed that the mediation model fit the data well. That is, perceived stress partly mediated the dispositional mindfulness-burnout association. We found that dispositional mindfulness could predict academic burnout among Muslim students, and perceived stress may be one of the underlying factors of this association.

The Holy Qur'an, as an oral revelation by Allah to Prophet Muhammad through Gabriel, is a conveyance of the message of Almighty Allah to humanity. It takes the form of monologic argumentation which is the fountainhead of divine orientation for Muslims. Yet, the Qur'an, sometimes, offers detailed accounts of historical events and narratives in the form of dialogues. The present study carries out research to examine how Allah's message is pragmatically structured as monologic and dialogic argumentation, by outlining the argumentative strategies exploited to convey the intended message. To achieve these aims, the relevant literature was surveyed and a qualitative analysis was conducted by means of a model adopted for this purpose. This kind of research is characterized by following certain procedures which pragmatically aim at finding out the pragmatic characteristics which are peculiar to the divine verses of the holy Qur'an.

The importance of multiculturalism in education in general and in academic institutions for teacher training in particular, it receives a lot of attention in the academic-educational research field. Most of the studies held in Israel about teacher training accompanied by a multicultural approach as part of an educational concept discussed the distinction between the attitudes of students from different cultural groups or their achievements; Others proposed models for multicultural education or contented themselves with raising awareness of the need to design models. This study seeks to propose an interventional concept oriented to situation assessment and well planned within the framework of diverse lessons as part of a pragmatic tool -- applicable that seeks to educate for intercultural care and cultural competence. To examine these training processes, the qualitative paradigm was chosen by the activation of an action research that continued within the framework of a course called: "Education for ambassadors for a shared life" that was prepared in advance after a careful assessment of the situation and divided into structured steps. 10 female teaching students participated in the study: 6 Jewish and 4 Bedouin Muslim women, residents of the southern region of the State of Israel. The students wrote reflections and were asked to formulate a joint educational project. The results of the study emphasize the importance of learning the mutual culture as a tool that produces closeness and reducing stereotypes; Understanding the need to take mutual cultural responsibility as future teachers and citizens; Collaborative learning spaces of this type create a safe educational space for self-expression and presentation of personal and cultural identity. Cultural sublimation and a sense of belonging were also expressed. All the participants recognize the importance of the topic and the need to learn.

There are a few empirical studies that examine the portrayal of the Middle East and its people in young children's picture books. Many of these books depict Muslim life and celebrations without delving into the specificities of each Middle Eastern country. This study, which focuses on Iran as a non-Arab Muslim majority Middle Eastern country, investigates how Iran and its diverse cultures are represented in children's picture books published in North America. The analysis was conducted on a sample of 27 picture books written in English between 2000 and 2021, targeting children aged three to nine. The findings reveal that a significant number of these books revolve around Nowruz celebrations (the Persian New Year) or ancient Persia, often presented through popular folktales. These findings underscore the need for books that depict the contemporary lives of Iranians, both within and outside the country, through narratives and illustrations.

Among Muslims, the states of spiritual well-being and physical health complement each other and should be developed in youth. Regular physical activity (PA) in childhood is associated with multiple health benefits immediately and persisting into adulthood. Schools are ideal venues for children to be physically active owing to curricular (i.e., physical education [PE]), co-curricular (i.e., recess, classroom activity breaks), and extracurricular (i.e., intramural and interscholastic sports) opportunities. Most schools utilize websites to convey and promote information about what they feel is important for website visitors to know. Previous studies on how PE/PA are promoted on school websites excluded U.S. Islamic schools. Therefore, we conducted a content analysis of 222 U.S. Islamic schools' websites to determine the prevalence of images and verbiage promoting PE/PA and associated characteristics. Our descriptive findings suggest that PE/PA are emphasized less compared with other subject matter: PE was mentioned on 53% of websites, intramurals on 29%, and interscholastic sports on 21%. Thus, the holistic education of children in the Islamic tradition may be compromised.

This study examined the relationship of a sense of belongingness with forgiveness and gratitude among Muslim students and the mediating role of a collectivistic orientation. We also studied the moderating role of religiosity/spirituality between a sense of belonging and collectivism. Using publicly available data, quantitative responses about values collected from students in secondary schools and higher education institutions (n = 13,023) of 15 countries with majority Muslim populations were analyzed using SPSS and SmartPLS. The findings reveal that a sense of belonging is positively linked with forgiveness and gratitude, and that collectivism mediates both relationships. However, the moderating role of religiosity between sense of belonging and collectivism is not in accord with our prediction. Policy implications and future direction are discussed.

In this article, we present a case study of a sixth grade English Language Arts (ELA) teacher and her students at an American Islamic school. The perception in the literature is that schools are an important bridge for immigrants to engage with their adopted culture. We examined the curriculum and instructional practice of sixth grade ELA teacher Sarah El-Ahmed, who was teaching second generation immigrant Muslim children at Bright Star Muslim School (names are pseudonyms). We also examined the students' responses to the teacher's efforts to foster an Islamic identity orientation and integrate the beliefs and practices of Islam with those of the pupils' adopted home. Our findings suggest an appropriate level of teacher support can be transformative for meaning and identity and help solidify an Islamic perspective in an intersection between secular and spiritual worldviews. This study suggests that the teaching of literacy may extend to reading secular as well as sacred texts to accommodate the sociocultural needs of the students.

Education is one of the most important factors in producing human resources. University education can be influenced by many factors that affect students' quality of academic performance. The main focus of this study is identifying the influencing factors that are significantly associated with the academic performance of universities students. Data were extracted from the various departments of two public universities. Data analysis by Contingency and logistic regression were used to identify the determinants of academic performance of the students. Among the students, 56.8% were male and 43.2% were female most of them are Muslims and unmarried. 75.1% of students came from rural areas, only 15% of students' mothers were higher educated and 65% of student's family status was middle class. Higher educated mother, HSC and SSC results, admitted to an expected university, admitted present department by their own choice, study environment in the department and use of the internet had significant effects on the results of 1st year of the students. The findings concluded that increase and improve students' academic performance are some crucial steps regarding securing admission first choice of the department and advising about peer influence should be taken into consideration.

Character education is an educational concept to form and foster a Muslim personality as a whole ("syumuliyah"). This literature study aimed to determine the implementation of character education and supporting and inhibiting factors for the implementation of character education in formal schools in Indonesia. Data analysis techniques by means of data reduction, data display, and conclusion. Based on research findings, the trend of implementing character education in Indonesian formal schools has the same spirit in the content of character education. In formal schools with the status of public schools, the implementation of character education follows government regulations as stated in the Strengthening of Character Education (SCE), which is an implication of Islamic teachings. As for formal schools with private status on an Islamic basis, character education tends to be oriented towards cultivating "akhlakul karimah" (moral education) combined with government regulations. The implications of this research lead to the cultivation of character values that are embedded in social attitudes and spiritual attitudes as provisions for students' daily lives. The supporting and inhibiting factors for the implementation of character education are also discussed.

As an academic counselor of four schools coping with social and educational challenges in the Palestinian education system in Jerusalem, I chose to direct the spotlight on the case of a high school serving mainly Muslim students, to observe how gender issues were reflected in the school's activities to shape an experience of equity for male and female students. The research therefore posed the following question: To what extent does the school promote social justice for both sexes according to the principal's, teachers' and students' perspectives? To answer this question, I chose an inductive qualitative study, gathering data from observations, a focus group interview with students and in-depth interviews with school role-holders. Findings indicated that the discourse of gender equity was intertwined with a culture which replicated the surrounding Arab society's existing hierarchy. Nevertheless, a relaxation of the influence of patriarchal attitudes is evident in the adolescent students' daily agenda influenced to some extent by recent intensified global communication. It is actually the students' voices that alter traditional perceptions, providing alternative perspectives. The conclusions of this study can inform efforts to advance a new social agenda in schools in transitional societies, facing similar reality, promoting egalitarian discourse concerning personal identities that could alter existing social norms.

This paper explores the presence of the Tibetan language in the linguistic landscape of Xining, the capital of Qinghai Province in Northwest China. Qinghai constitutes the main part of Amdo, one of the historical and cultural regions of greater Tibet. The majority of the inhabitants of Xining are Han Chinese (the major ethnic group in China), and a small percentage are from minorities, mainly Tibetans and Hui (Chinese-speaking Muslims). This city is characterised by intense economic and infrastructural development and attracts people from different areas of the province. The research is based on photographs of public signs that display the Tibetan language gathered between 2017 and 2022. The paper analyses the language choices, content, and visual elements of the signs and discusses the different uses of Tibetan signs in Xining. Moreover, it explores the use of the Tibetan language in public space in light of the current language policies and language ideologies in China, particularly in the Amdo region.

In the article, 'Agreed Syllabi and Un-Agreed Values: Religious Education and Missed Opportunities for Fostering Social Cohesion', Panjwani (2005) presented a case study of Muslim representation in the selected agreed syllabi and RE textbooks in England and Wales. The present article aims to provide a rear-mirror view, reviewing the representation of Islam and Muslims in the agreed syllabi, examining the trends since the 2005 article and offering curricular approaches that can lead to a way forward. During this period, Islam and Muslim representations remain a public concern and its teaching and learning continue to be a matter of debate and reflection in Europe and elsewhere. The paper starts by outlining some pedagogical movements within Religious Education (RE), of which Islam is a part, that have gone through several developments in recent decades. These new directions to approach the study of religion include the understanding of religion as a concept category, religious literacy and hermeneutical approach. Drawing upon these approaches, the later part of the paper reviews selected textbooks and agreed syllabi and proposes a way forward in light of the recent developments in the field.

Despite the many counselling theories that have been developed thus far, none sufficiently capture and facilitate a complex understanding of existence and the purpose of human life with respect to humans and their relationship with the creator. Thus, religious counselling theory offers a solution to overcome these shortcomings. This research was conducted in Indonesia with the aim of producing a comprehensive religious counselling theory. The theory resulting from this study includes the basic assumptions of religious counselling, its key concepts and, objectives, the process or relationship of religious counselling, its approaches, techniques, and procedures, as well as its main applications. This study also addresses the limitations and contributions of religious counselling theory, and the attitudes and personality of counsellors from the perspective of religious counselling.

Using the frameworks of Critical Race Feminism (CRF) and Representational Intersectionality, we employ photovoice as a form of Participatory Action Research (PAR) method to illustrate the lived experiences and voices of Muslim, immigrant-origin, women doctoral students, and Black faculty in predominantly and historically white institutions (PHWIs) within the United States (U.S.). The findings illustrate how we make meaning of our academic experiences, and challenge grand narratives that are rooted in anti-Blackness, anti-Muslim, anti-immigration, sexism, classism, racism, and other forms of social oppressions in order to provide and develop humanizing approaches to be seen and valued within higher education. This study expands on strategies to support and empower graduate and faculty women of color in the Academy as they navigate and find humanizing approaches to succeed in PHWIs.

Islamophobia is a reality facing Muslim college students daily on and off campus. In this chapter, I highlight Islamophobia in higher education environments and explore its structural and interactional manifestations. I provide practical recommendations to address institutional and interpersonal Islamophobia and specify how campus educators can work to respond to and prevent Islamophobic incidents. I also make policy recommendations to respond to the hostility toward Muslims in the national discourse. Finally, I outline future frontiers for higher education research, such as the need to account for the complexity of the Muslim identity and its intersections and the need to distinguish Islamophobia from Muslim appreciation through empirical measurement. Future directions in higher education should take on the responsibility of responding to Islamophobia and eradicating its hold on Muslim lives.

This article examines the place of ijtihad in the British Religious Education curriculum. It argues that the concept should be taught to high school students earlier than A-Level. Knowledge of ijtihad enables students to understand diversity of thought and legal interpretation in Islam, and why different conclusions can be reached from the same or similar corpus of Islamic sources. Ijtihad has always played an important role in the consolidation and evolution of Islamic legal thinking. Yet despite increased research about the value of a hermeneutical approach in the RE classroom in recent years, ijtihad is rarely taught in UK schools. The article presents real life classroom experience and tweaks to the established RE syllabi which have been implemented in schools where the majority of students identify as Muslims. Its principal author (Zameer Hussain) is a religious studies teacher who brings his own expertise in teaching to this debate in order to evidence how a hermeneutical approach to the study of Islam at all levels will benefit students' understanding of Islam and help them to understand the importance of legal pluralism within and between Islamic traditions.