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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]

Copyright of Journal of Babylon Center for Humanities Studies is the property of Republic of Iraq Ministry of Higher Education & Scientific Research (MOHESR) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

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]

Copyright of Environmental & Social Management Journal / Revista de Gestão Social e Ambiental is the property of Environmental & Social Management Journal and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Alustath is the property of Republic of Iraq Ministry of Higher Education & Scientific Research (MOHESR) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

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]

Copyright of Journal of Social & Cultural Research (SKAD) is the property of Journal of Social & Cultural Research (SKAD) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Life satisfaction has become an important indicator for understanding the welfare level of countries, particularly today when immigration is increasing for various reasons such as war and the desire for better living conditions, good job opportunities, and high-quality education. This study investigates the life satisfaction of people who have left their community and established a new life at the expense of being a foreigner and a member of a minority community. In this study, the data of people living in Europewere used. Since the dominant religion in Europe is Christianity, Muslims are considered a minority. The study selects Islam as one of the minority religions in Europe and examines whether the life satisfaction of people who state that they are Muslim differs from that of non-minority Christians. For this purpose, ten countries with Muslim minorities were selected from the data of the European Social Survey (ESS). The life satisfaction of two groups, Muslim minority and Christians, was analyzed through a path model, which consists of socio-economic indicators, and the trust component, using the path analysis method. Age, income, interpersonal trust, and governmental trust indicators were significant variables in both groups. Unexpectedly, religiosity was shown to have a positive effect on life satisfaction only for the Christian group and had no significant effect for the Muslim minority group. [ABSTRACT FROM AUTHOR]

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]

Copyright of Ataturk Arastirma Merkezi Dergisi is the property of Ataturk Arastirma Merkezi Dergisi and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

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]

Technology development brings many conveniences, but on the other hand, it also provides challenges, such as data security. The phenomenon of hacking personal data that ends in fraud and other crimes seems to be evidence. Technology in the era of society 5.0 was rising to facilitate human work, but it is used to misuse big data from the individual level. Social media provides opportunities for open privacy by revealing confidential personal data. In addition to requiring self-control, it also requires security and data protection. This research aims to analyze the phenomenon of data theft in the context of Islamic communication with solutions obtained from the perspective of the Qur'an. The method utilized is qualitative research through literature study using a constructivist paradigm. The results of this study revealed that internal and external factors caused data theft. The ability to filter information and information literacy in the digital space, maintain ethics in the media space, integrate roles between government and society, and protect digital communication from the perspective of the Qur'an have a positive effect on information preservation in the digital realm. In addition, continuous integration between the government and the community is also needed to overcome the rife data theft problem. [ABSTRACT FROM AUTHOR]

Copyright of Socioloski Pregled is the property of Srpsko Sociolosko Drustvo and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Artificial Intelligence (AI) has transformed the perspectives and needs of the Islamic community in relation to the presence and roles of religious figures, particularly ulema or Islamic scholars. Concurrently, the acknowledgment of religious figures and their roles has emerged as a crucial axis for the Islamic community to anchor their religious needs and address pertinent issues. This study adopts a qualitative descriptive approach, incorporating online observations and evaluations of both formal and informal policies. It objectively delineates how the roles of scholars have evolved in response to the intricate challenges faced by the community due to AI. The emergence of Artificial Intelligence has enabled individual autonomy and liberty, establishing digital cultural terrors as an unavoidable reality. AI has repositioned users (the community) from passive followers within religious society to active participants engaging with AI to tackle various pressing religious concerns. Furthermore, this research discerns that the digital culture, encompassing both followers (the community) and religious figures, has depersonalized individuals in their autonomous and liberated thought processes. The Islamic community and religious figures must not dismiss the AI threat as a form of digital cultural terror that has seamlessly become ingrained in their lives. Consequently, they must demonstrate the ability to embrace an open and critical stance in their interactions with AI. [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]

Copyright of Jurnal Ilmiah Islam Futura is the property of Jurnal Ilmiah Islam Futura and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Tlie conquest of Jerusalem by the Crusaders was a harsh and unexpected blow to the Islamic community, a calamity that immediately generated reactions ranging from grieving, to providentialism and calls for jihad. The purpose of this article is to briefly examine the discourse regarding the reconquest of Jerusalem articulated after the fall of al-Quds until its recovery by Saladin in 1187. I will also look at how these discursive strategies intertwine with other phenomena, such as the re-sacralization of Jerusalem and the Holy Land, jihad, and the process known as the "Sunni Revival". Likewise, special attention will be paid to the eschatological dimension that these reconquest-related lines of discourse featured. [ABSTRACT FROM AUTHOR]

Copyright of Al-Manahij: Jurnal Kajian Hukum Islam is the property of UIN Saizu Purwokerto and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Espacio, Tiempo y Forma. Serie III, Historia Medieval is the property of Editorial UNED and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Espacio, Tiempo y Forma. Serie III, Historia Medieval is the property of Editorial UNED and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The Malaysian Journal of Syariah and Law (MJSL) Volume 11, Issue 2 for 2023, presents a diverse collection of sixteen articles that explore various dimensions of Syariah and Law. This issue features sixteen diverse articles traversing critical dimensions within the domains of Syariah and Law. The illuminating scholarship inquiries into conflicts surrounding land development legislation in Malaysia as a case study, intersections between self-determination and terrorism under international law, innovative Islamic financing mechanisms, preventative health policies in religious institutions, issues impacting the elderly, variations in Shariah governance models, dynamics shaping traditional governance structures, legal and political considerations around foreign investments, extremism affecting the Islamic community and ethical foundations guiding the Islamic finance industry. The Commentaries section discusses specific issues within the focus towards leveraging Islamic finance principles for poverty alleviation, the constitutionality of Section 498 of the Penal Code at the intersection of Islamic teachings, personal law, and morality in Malaysia and emerging technologies to transform intellectual property security. Collectively, these articles underscore MJSL’s emergence as a leading platform for discourse surrounding Islamic jurisprudence, legislation, finance, ethics and contemporary challenges at the intersection of syariah and law. These articles collectively contribute to a global perspective on legal discourse, reflecting MJSL's commitment to high editorial standards and impactful research dissemination. The inclusion of MJSL in Scopus beginning in July 2023, with content retrospective to 2019, signifies a significant milestone that emphasises the journal's worldwide significance and dedication to academic distinction. [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]

Copyright of Esensia: Jurnal Ilmu-Ilmu Ushuluddin is the property of Esensia: Jurnal Ilmu-Ilmu Ushuluddin and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

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 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]

In Yugoslavia, Muslims were the third largest religious group after Orthodox Christians and Catholics. However, this group was not only composed of the Islamised Slavs from Bosnia and Herzegovina (BiH), but also Albanians, Turks, and others. After the communists took power in the country, one of the new government's priorities was to establish relations with this minority. The body that coordinated state policy towards religion, collected materials, and analysed the present religious situation in the country was the State/Federal Commission for Religious Affairs (D/SKVP) existing in the period from 1945 to 1971. Analysis of the documents from D/SKVP helps us to identify the elements of state politics towards Islamic Religious Community/Islamic Community in Yugoslavia. Throughout the discussed period (1945-1971), IVZ/IZ was the most conciliatory from the large religious associations in Yugoslavia in relation towards the authorities. It is confirmed by a relatively small number of documents related to Muslims and gathered in D/SKVP reaching only a few percent of total amount of materials. The leaders of IVZ/IZ became more assertive in relations with the authorities since the mid-1960's when the government implemented liberalisation of religious politics. In Yugoslavia a kind of religious revival took place which was manifested, among others, in rebirth of religious structures and, to a large extent, their turn towards nationalism. [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]

Copyright of Studia Islamika is the property of Center for the Study of Islam & Society of UIN Jakarta and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Islamic banking and finance (IBF) has gained significant attention in recent years, including in Finland where a growing Muslim community has created a demand for Islamic financial products. This research aims to explore the perceptions of Muslims in Finland towards riba and IBF and the implications for the development of IBF in Finland. The study employs survey research utilizing a questionnaire for a sample of Muslims living in Finland about the reasons for not taking usurious loans and their reluctance to pay interest, which affects significantly the Muslim community and leads to their financial exclusion, such as preventing them from owning a dwelling in Finland or investing their money in projects that follow their belief. The results were exclusive and reflect the reality experienced by the Muslim minority in Finland. The findings reveal that while Muslims in Finland are generally aware of the concept of riba and the importance of avoiding interest-based transactions, there is a lack of understanding of the broader principles of IBF. In addition to the interesting results observed, the non-existence of Islamic banking institutions in Finland makes this research unique because it highlights the challenges facing the development of IBF in Finland, including the lack of awareness and education about IBF, the lack of access to Islamic financial products, and regulatory and legal barriers. The study concludes that there is a need for increased awareness and education about Islamic finance in Finland, as well as greater efforts to promote the development of a regulatory framework that is favorable to the growth of IBF, this study provides valuable insights into the perceptions of Muslims in Finland towards riba and IBF and the implications for the development of IBF in Finland. [ABSTRACT FROM AUTHOR]

From the rule of the Sultanate of Brunei to the colonialism of James Brooke in Sarawak shown the political and geographical landscape completely change. Historically James Brooke starts to intervene in Sarawak affairs. He starts conquered from Tanjung Datu to Batang Samarahan turned into a huge territory due to the requisition of James Brooke to hand over some areas under Brunei from Simanggang to the border region of Brunei. Brooke’s positioning until the Second World War caused the entire administration invaded by western colonialism in Sarawak. Based on original agreement between Brunei and Brooke Families, the later was to control the administration and economic development and must not interfere with the customs of the Malays and Islam, but in the end, colonialism is almost absolute. This includes Islamic law in the era of James Brooke which introduced Native Mohammedan Probate and Divorce Court. Thus, this article objectives to describe the development from the aspect of Islamic institutions and the sociology of the Islamic community in Sarawak. This article applies the historical method of Kuntowijoyo namely heuristics (collection of historical material), internal and external criticism, historical interpretation, and historiography. This article shows that the pressure of the British government after Sarawak was handed over by Vyner Brooke to the British did not tarnish the Islamic institutions that were established in Brooke’s time and after. However, the socio-Islamic society is influenced by western culture. [ABSTRACT FROM AUTHOR]

Copyright of Revista Cultura y Religión is the property of Miguel Angel Mansilla Aguero and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Studia Islamika is the property of Center for the Study of Islam & Society of UIN Jakarta and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The research aims to address and talk about the Mahziar family, which is one of the most important Shiite families loyal to the imams of Ahl al-Bayt (peace be upon them) that appeared during the era of Imam Reza (peace be upon him) and whose efforts in all its fields came as a result of its good relationship with the imams of Ahl al-Bayt (peace be upon him), that relationship Which the historical sources referred to by mentioning and strengthening it with many narrations that embody the aspects of their relationship with the Ahl al-Bayt (peace be upon them), which contributed to employing them to serve them and the Islamic community. [ABSTRACT FROM AUTHOR]

Copyright of Jurnal Ilmiah Islam Futura is the property of Jurnal Ilmiah Islam Futura and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Share: Journal of Islamic Economics & Finance / Jurnal Ekonomi dan Keuangan Islam is the property of Share Jurnal Ekonomi dan Keuangan Islam and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Share: Journal of Islamic Economics & Finance / Jurnal Ekonomi dan Keuangan Islam is the property of Share Jurnal Ekonomi dan Keuangan Islam and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The main aim of this paper is the analysis and interpretation of education towards "dialogue of cultures" in the context of an upgraded concept of axiological pluralism. This paper deems multiculturalism as unsustainable as it is not sufficiently elaborate. The concept of this study is comprised of the description of the current state of affairs and the distinction between the possibilities of coexistence in certain societies into commensurable and incommensurable. Axiological monism is being is put up against cultural pluralism. The most fundamental problem of the coexistence of various cultures being identified is the incommensurability of values. We believe that culturally incommensurable groups can only coexist side by side, but they cannot live together. This can also be applied to various groups of Christian and Islamic communities, which is why this paper addresses the issue in terms of the values of Christianity and Islam. [ABSTRACT FROM AUTHOR]

Muslims on every continent have responded in a great variety of ways to the challenges of colonial modernity. Yet, it is also possible to examine broader currents within this diversity. Fundamentalism, modernism, and traditionalism are global currents which also overlap with other religions, such as Christianity or Hinduism. However, these contested and unstable categories only loosely designate internally diverse currents comprised of complex sub-currents as well as countercurrents. Fundamentalism, for example, has been used to designate various Wahhabi or Salafi movements. Modernism can refer to liberal, progressive, and even postmodern Islamic movements. Traditionalism generally refers to those movements which claim continuity with classical lineages, especially in jurisprudence (fiqh), doctrine ('aqîda), and spirituality (tasawwuf). Muslims associated with this current generally identify as Traditional rather than Traditionalist. Traditional Islam is a global community whose participants adhere to several Sunni and Shia lineages and share a common discourse, network, and aesthetics. These participants typically depict fundamentalism as too rigid and literalist, and modernism as too eager to capitulate to Western ideologies and prone to unorthodox interpretations of Islam. However, rather than hostility and conflict with the West, Traditional Muslims tend to promote peaceful inter-civilisational dialogue, based on shared values in terms of spirituality, ethics, and indeed geopolitical stability. Morocco has emerged as a hub of Traditional Islam, along with other countries such as Jordan. It is pursuing an official policy to reinforce its reputation as the centre of a Western Islamic tradition that converges around the following four central elements: (1) veneration of the Prophet Muḥammad's descendants (sharifism); (2) Maliki fiqh; (3) Ash'ari 'aqîda; (4) Junaydi tasawwuf. This article examines how Morocco is actively engaged in shaping the regional and global Traditional Islamic community. It also proposes a decolonial world-systems analysis of how Traditional Islamic discourse relates to the lived experiences of Muslims in places such as Morocco. Based on this analysis, this article concludes that a credibility problem impedes efforts by Traditional Muslims to defend the unique ways of being, knowing, and behaving developed by Muslims against the ongoing genocidal threat of colonial modernity. [ABSTRACT FROM AUTHOR]