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This article examines the role of industry events in curating reflexivity within the financial sector. Through an examination of industry events related to impact bonds and Islamic finance, it identifies three important mechanisms through which reflexivity is curated. First, industry events act as foundational frames, creating historical narratives and origin stories that conjure up a shared sense of social purpose and direction amongst professionals from different backgrounds; second, they act as deliberative spaces where market rationalities are presented, challenged, and negotiated; and third, they act as networking nodes where alternative market subjectivities are cultivated, validated, and shaped. Together, we argue, these three mechanisms perform a politics of reflexivity within alternative finance. In contrast to investigations arguing that alternative finance seeks to silence political confrontation, our work reveals that it is the very performance of dissent and outside voices at such events that creates credibility, and stability. [ABSTRACT FROM AUTHOR]

Purpose: This study aims to investigate the possibility of practicing cross-subsidisation of underwriting surplus among different takaful operators. It responds to the recent discussion paper published by Bank Negara Malaysia (BNM) on broader application of tàawun (mutual assistance), which seeks insights into cross-tàawun of underwriting surplus within takaful industry. Design/methodology/approach: A qualitative, semi-structured interview is used to gather primary data, featuring 13 one-to-one interviews with selected Sharìah and operational experts in takaful. Open-ended questions are drafted according to BNM's discussion paper to guide the interview. A content analysis method is used to delve into the topic based on scholarly papers, books and regulatory guidelines. A thematic analysis is applied to explore the qualitative data. Findings: This study establishes the feasibility of cross-subsidisation of underwriting surplus in takaful. Given that participants are the rightful owners of the underwriting surplus, cross-tàawun is deemed permissible with participants' consent. With the view that underwriting surplus belongs to the fund due to outright transfer of contributions by participants, the regulators have discretion to permit cross-tàawun. The authorities can make any decision if it serves the public interest. Furthermore, the study provides Sharìah and regulatory requirements to govern the practice of cross-tàawun in takaful. Respondents of the study advocate for policy reviews and regulatory adjustments to facilitate cross-subsidisation of takaful surplus. Practical implications: This study significantly contributes to the existing body of knowledge in Islamic insurance studies. It offers valuable insights for the regulators to formulate the required policies and guides takaful operators to develop products accordingly. Moreover, the study supports Sharìah scholars in making informed decisions about cross-tàawun practices. Originality/value: This study fills a critical gap in the existing literature by being the first to examine cross-subsidisation of underwriting surplus in takaful. The proposed cross-subsidisation of underwriting surplus will enhance sustainability of takaful funds and contribute to stability of takaful industry. As a foundation, this study encourages future research to explore other relevant aspects of cross-subsidisation of underwriting surplus in takaful operation. [ABSTRACT FROM AUTHOR]

This paper explores rebel legitimacy building by investigating rebel network formation during civil wars. Through a longitudinal study of the Moro Islamic Liberation Front, it examines various mechanisms through which a non-state armed group (NSAG) embellishes and enhances its legitimacy among domestic and international support networks. The research also theorizes the complex interaction between domestic and international legitimacy, when and why NSAGs prioritizes politically prestigious network over initial resource-based one, and the impact of the shift on rebel behavior. The causal process explores how rebels' legitimacy consideration affects their lobbying and coalition-building efforts. [ABSTRACT FROM AUTHOR]

Pasantren was originally conventional, specifically dedicated to studying the field of Islamic science, however, in its development now, Pasantren has grown into various forms such as modern pasantren, integrated Islamic pasantren, and some are even equated with other Islamic public schools such as Iptidaiyah, Tsanawiyah, and Aliyah. It was observed that the students in several pasantren in Medan City and Batubara Regency of North Sumatra lead a fairly simple life and have simple eating habbits, and a lack of security often leads to the loss of personal belongings such as clothes, money, sandals, and other personal possessions. This research uses qualitative methods by conducting direct interviews with informants and then testing the validity of the data through the triangulation method -- observing, interviewing, describing, categorizing, and proving the credibility of informants. Then, data were compiled and discussed and conclusions were determined. The results showed that the principal's efforts in creating a comfortable pesantren environment have been successfully implemented through edusocial and agroecology and the results of the implementation of food independence policies in Pasantren Darussalam Guntur Batubara have been going well, but have not been fully realized and are in the process of implementation. [ABSTRACT FROM AUTHOR]

This article provides a thorough examination of the past evolution and present conditions of Islamic education in Kazakhstan. It commences with an examination of the influence of the Hanafi school within Sunni Islam and traces the evolution of the Islamic educational system throughout various historical periods until the present day. Particular focus is given to blending Islamic teachings with contemporary educational structures. The researchers heuristically analyzed the current state of the field, identified the main problems, and suggested prospects for Islamic education for further development. In this study, the PRISMA methodology is adopted to systematize the literature, enabling a detailed examination of the characteristics and nuances of Islamic education within the historical and cultural traditions of Kazakhstan. The current study utilizes the historical method, which uses primary and secondary data sources. This method prioritizes historical analysis as a means to assess past occurrences. This paper examines the axiological importance of madrasas and Islamic universities, as well as the pedagogical approaches employed in these educational establishments. We have presented infographics that contribute to a detailed understanding of the field. From the heuristic analyses, we formulated practical recommendations for the government designed to enhance the quality and effectiveness of Islamic education. This paper highlights the importance of Islamic education as an important component of the cultural and scientific space of Kazakhstan, offering strategies for its sustainable development in the context of globalization and the transformation of educational systems. The results of this work are of significant interest to academics, madrasas, colleges, and higher education institutions specializing in Islamic education. [ABSTRACT FROM AUTHOR]

Anyone specialising in Islamic theology at a Western university is aware of the fact that their teaching and research will either be recognised by the institution as falling under the category of "Islamic Studies" or "Divinity". In the first case, Islam is predominantly considered a cultural phenomenon and studied as such. In the second case, for reasons that have to do with what Marianne Moyaert in her latest book Christian Imaginations of the Religious Other has conceptualised as "Christian normativity" and the "religionisation" of other faiths, Islamic theology is de facto understood as Islamic speculative theology (kalām). In both cases, the understanding of how Islam theorises and practices theology is significantly restricted, when not altogether ignored. This article unpacks the genealogy of the secular version of a Christian epistemic framework that dominates the study of Islamic theology in the West and engages with the issues related to its application in the field of Islamic theology. In doing so, it opens a critical space for the investigation of Islamic literary productions as both dissensual and consensual theological terrains, through the analysis of the poetry of two theologians and polymathic scholars from two different periods of Islamic history, namely Ibn al-Fāriḍ (d. 632/1235) and Sidi Muḥammad Ibn al-Ḥabīb (d. 1390/1971). [ABSTRACT FROM AUTHOR]

Copyright of Middle East Journal of Legal & Jurisprudence Studies / Mağallaẗ al-Šarq al-Awsaṭ li-l-ʿulūm al-Qānūniyyaẗ wa-al-Fiqhiyyaẗ is the property of Manar Elsharq for Studies & Research 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.)

Increasingly, educators committed to the vision of Islamic schooling are expressing sentiments of moral dissonance. On the one hand, they choose Islamic schools because they aspire to affect hearts, nurture whole human beings, and grow spiritually while impacting their learners' sense of higher purpose. On the other hand, they are up against an era of globalised educational reform, characterised by neoliberal-engendered market forces and neoliberal policy logic that promote performativity and efficiency. This narrows what counts as learning, technicises the art of teaching, and assumes all learning that counts is visible and measurable. The teacher education and ongoing professional learning that educators working in Islamic schools have access to remains bifurcated. It is unable to address how an educator committed to tarbiya as "soul-making" ought to navigate aspirations with realities. This paper serves as the introduction to a special issue (SI) dedicated to conceptualising why Islamically grounded teacher education is needed and what it may entail. This SI will also offer empirical studies related to existing Islamic teacher education and professional learning programmes that capture essential reflections for a burgeoning subfield of Islamic Education Studies. In this introduction specifically, the co-editors and a co-author colleague make three big moves to lay the foundations for Islamic teacher education, including (1) establishing urgency for why Islamic teacher education is needed, (2) conceptualising what makes teacher education "Islamic", and (3) providing an example of one Islamic teacher education programme's attempt to advance a coherent professional learning journey for Islamic school educators. Together, these three moves serve as an attempt to redress bifurcation and advance a contextually relevant in-road to teacher education that is rooted in an Islamic paradigm and worldview while conversant with contemporary debates in education. [ABSTRACT FROM AUTHOR]

This article discusses the major factors behind an oddity in the development of Western Qur'anic studies, the lack of attention to the relationship between the Qur'an and Biblical tradition in the latter half of the twentieth century. This topic represented an important focus in the field up until the 1930s, after which it was relatively neglected throughout the remainder of the twentieth century. It has been taken up again with renewed energy in the present century. Several factors contributed to this development, including the historical configuration of the field of Qur'anic studies into separate research silos, the dispersion of the nucleus of the field in Germany after the National Socialist Party gained power in 1933, the desire to carry on Christian–Muslim dialogue, and the decrial on the part of religious studies scholars of philological obsession with origins and facile theories of influence along with a concomitant move to focus on Muslim commentaries on the Qur'an. [ABSTRACT FROM AUTHOR]

The research advocacy courts and mechanisms for publishing them An inductive، original، analytical study aims to study the Islamic rulings، their concept، and the mechanisms for disseminating them through the descriptive and inductive approach. The rulings are the clear and evident truths of Islam، which have been established through explanation and proof، and upon which arguments and evidence are based. In a way that removes ambiguity and suspicion، it is due to the definition of the arbitrator among the fundamentalists، in which they took into account preservation and clarification. The arbitrators were specialized in being clear evidence، the origin and basis of the religion ، an argument that repels opponents، protected from error، preserved and not abrogated، and because of its importance، the study of the mechanisms of its dissemination was carried out: in advocacy discourse. Speeches، lessons، lectures، debates ، writings and letters، As for the authority، it is through advocacy centers، disseminating sermons in mosques، and committees for resolving suspicions، and also integrating them into academic curricula in schools and universities، as well as through role models، by interacting with them in seminars for discussion and responses، as well as trips and camps that bring them together with young people، and also reviewing celebrities in any tampering with the courts of religion، and supporting those interested in the courts. As rising role models for society، and finally through national identity in forums، commemorating victories and the like ، as well as linking it to historical places and great men of history، and spreading the spirit of Islamic and Arab identity among Arabs and Muslims. [ABSTRACT FROM AUTHOR]

The study aimed to determine the level of relationship between awareness beyond cognition of reading strategies, as measured by the Kouider Mokhtari & Carla A. Reichard. (2002) scale, and the practice of these strategies (comprehensive reading strategies, supportive reading strategies, and problem-solving strategies). Additionally, the study explored the relationship between these strategies and learning styles according to the )VARK( model by (Neil Fleming, 1992) (visual, auditory, read/write, and kinesthetic) among female students in the third and fourth years of the Islamic Studies and Arabic Language Department at Cairo College of Education for Girls. The following results were obtained from applying the study’s tools to the sample: 1. Reading Strategies Awareness Ranking: o Supportive Reading Strategies ranked first in the scale of metacognitive awareness of reading strategies, followed by Problem-Solving Strategies, and then Comprehensive Reading Strategies. 2. There were no statistically significant differences between the average scores of third-year and fourth-year female students in the dimensions of Comprehensive Reading Strategies and Supportive Reading Strategies. 3. There were statistically significant differences between the average scores of third-year and fourth-year female students in the dimension of Problem-Solving Strategies, favoring third-year students. 4. Statistically significant differences were found between the average scores of third-year and fourth-year female students in the overall scale of metacognitive awareness of reading strategies, favoring third-year students. 5. There were statistically significant differences between the female students in the study sample in the Visual Style (V), favoring fourth-year students. Additionally, significant differences were found in the Reading/Writing Style (R/W), favoring third-year students. 6. There were no statistically significant differences between the female students in the study sample in the Auditory Style (A) and the Kinesthetic Style (K), indicating that individuals in the sample had similar levels of practice in these two styles. [ABSTRACT FROM AUTHOR]

The research aims to determine the digital skills of Islamic studies teachers in the secondary stage in light of the European Digital Framework for Teachers (Dig Comp Edu) in the Kingdom of Saudi Arabia, and to reveal the degree to which they possess them from their point of view. The questionnaire was used and the descriptive survey approach was adopted,. The study showed a number of results, including the general arithmetic mean for the axis (2,49) with a standard letter (0,54), and this indicates that the degree of possession of Islamic studies teachers in the secondary stage of digital skills was low, where professional interaction comes. It ranked first with a arithmetical mean (2.57) and with a standard letter (0,62), followed by evaluation with a arithmetical mean (2,50) and with a standard letter (0,82), and in third place it comes after empowering learners and facilitating digital competence with a arithmetical mean (2,48) and with a standard letter (0,81), and in fourth place. It comes after teaching and learning with a mean of (2,47) and a standard letter of (0.81), and finally comes after digital resources as the least dimension of digital skills in terms of the degree of possession among female teachers with an arithmetic mean of (2.42). [ABSTRACT FROM AUTHOR]

This paper presents a morphological study of Islamic geometric patterns (IGP) and their role in application of formal grammar in computational modeling of IGPs. Through a comprehensive literature review and data collection, we analyze the morphological properties of these patterns using techniques such as geometric transformations, pattern classification, and symmetry analysis. Based on our findings, we explore how these properties can be used in constructing a formal grammar through string rewriting system for a CAD application. Building on a study on the potential of a string rewriting system for modeling IGPs, the current research suggests an update to the previous system and introduces a new morphological structure for IGPs. The new method has an expanded sample set and is tested on a class of 5-fold star patterns with 12 members and demonstrates successful development. The results are implemented in a Grasshopper add-on, providing a flexible platform to generate the patterns through strings and to control their parameters. This tool opens up new possibilities to bridge traditional patterns with contemporary technologies and make them more accessible. Furthermore, it contributes to the preservation of IGPs as a significant cultural and architectural heritage, while also advancing the evolution of these patterns to a new and contemporary generation. [ABSTRACT FROM AUTHOR]

Copyright of Turcology Research is the property of Ataturk University Coordinatorship of Scientific Journals 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.)

Private Islamic schools in Southern Thailand face significant challenges, particularly in adhering to national educational standards, which impacts students' academic outcomes. Most Islamic Studies teachers lack formal pedagogical training, resulting in a teaching approach that often fails to engage students effectively. This study employed participatory action research (PAR) involving 32 Islamic Studies teachers across 10 schools. The research was structured around the four phases of PAR: establishing relationships, collaborative design, implementation through LS and Open Approach, and reflective assessment. The implementation of Lesson Study and Open Approach led to significant improvements in teaching practices, shifting from traditional teacher-centered methods to learner-centered approaches that emphasized critical thinking, self-directed learning, and the integration of ICT. This study demonstrates that adapting LS to the context of Islamic education can enhance professional development for teachers and improve educational outcomes. This approach could serve as a model for broader educational reforms in the region. [ABSTRACT FROM AUTHOR]

In this paper, I strive to emphasize the phenomenology of quotation norms among Medieval Jewish scholars in an Islamicate context. The examined texts shed new light on the theme of plagiarism. The article ponders a fascinating connection raised in Jewish tradition between the legal normativity of quotation and the eschatological doctrine of deliverance. This research is both philological and comparative and stands at the intersection between law, literature, and philosophy. The last parts of the article show that the concept of plagiarism is a later phenomenon and that the discourse in this regard is modern by all means. It is connected with concepts such as intellectual property, which is mostly grounded in human rights discourse. In the appendix, I show the reductio ad absurdum of this phenomenon in modern times and address the heightened complexity of the issue in the technological era, with the promotion and growing influence of artificial intelligence. [ABSTRACT FROM AUTHOR]

Copyright of RUMELI: Journal of Islamic Studies is the property of Trakya University, Faculty of Theology 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 paper is an introduction to the collection of articles, published in the current issue of “Studia Philosophica Wratislaviensia”, on both the subject matter conceived (as broadly as possible) as Islamic metaphysics and on the very studies of this research area (the current state of knowledge, conjunctures, tendencies, prospects etc.). It attempts to provide presentation of discussion of topics and problems, which can be included in this area, but offers also first drafts of tentative and “work-in-progress definitions” of how Islamic metaphysics can be understood with its orientation on the most recent contexts, inspirations and applications, internal structures and dynamics relating to its interpretations and evolutions, as well as its original, historical versions. One of the inspirations for the project of studying the Islamic metaphysics presented here is rooted in Jasser Auda’s ambitious works on Islamic law, not narrowed to a technical, specialized domain of research about foundations (fundamentals), sources, jurisprudence (usul al-fiqh) or specific legislation related to the Shari’a. The paper sketches a general orientation map introducing basic concepts and methodological strategies used by Auda with the prospects of their further application to the study (and potential rethinking) of Islamic metaphysics.

The light of dawn Kazib is part of the study of Islamic Astronomy, especially in determining the start of Fajr. This article aims to explain the concept of Fajr Kazib from the perspective of the Quran and related hadiths. The method used in this study is qualitative with a thematic interpretation approach. Data collection were done using documentation studies, while data analysis were done using conceptual analysis. According to the results of this study, the Kazib light at dawn helps determine whether someone can eat when they are fasting. It is determined by the appearance of a white thread and a black thread, which distinguishes between the darkness of the night and the light of day. The study specification on Fajr Kazib is explained in the Hadith that there are two types of Fajr, first, which does not justify the Fajr prayer / it is permissible to eat Suhoor, and second, Fajr which permits Fajr prayer / it is not acceptable to eat Suhoor. Humans can know the signs of the two dawns from the phenomenon of the zodiac light in the eastern sky in the morning. [ABSTRACT FROM AUTHOR]

Islamic Boarding School, which is synonymous with the spirit of Islamic education and the study of Islamic law, needs to empower students and benefit from the surrounding community. Thus can synergize for community development. The purpose of this community service is to develop the ability of the sociopreuneurship spirit of students to have life skills for independence and be able to maintain the independence of the community around the Islamic boarding school. In addition, it is to be able to transform this spirit of independence in the surrounding community. One of which is the Daarut Tauhid Islamic boarding school in Bandung, West Java, where community service was carried out between LPPM Unisba and UITM. This method is carried out through training and mentoring in entrepreneurship practices. Data analysis were done using qualitative method with pretest and posttest. The result is that entrepreneurial activities were able to have an economic impact and life skills for the students. Economic impact can contribute to Islamic Boarding Schools in land development and subsidizing students' personal needs. While the impact of life skills is in the form of instilling entrepreneurial values in students. These values include self-confidence, taking risks, leadership, creative, and innovative santripreuneurship. [ABSTRACT FROM AUTHOR]

The rational science of the Qur'an is a branch of science that focuses on understanding the relationships, interconnectedness, and harmony between various verses in the Quran. In this paper, the author wants to explain the importance of Munasabah knowledge in studying or interpreting this Islamic holy book regardless of the pros and cons to the existence of this discipline. This study uses a qualitative-descriptive approach to collect data in the form of written or oral descriptions through media such as YouTube or video. Data analysis techniques are further described in this paper. In addition, case studies are also included to provide concrete examples of the application of the knowledge of the rational science in qualitative research, especially in analyzing the relationships and linkages between Quranic verses and their implications in classical interpretation. The results and conclusions in this research are that we are able to understand the meaning of rational science, find the relevance of rational knowledge to the study of the Qidri, and know the discourse around the opinions of scholars about rational science. [ABSTRACT FROM AUTHOR]

Some of the most crucial debates surrounding Islamic legitimacy and cinema rotate around the question of the permissible (ḥalāl) and prohibited (ḥarām) in Islamic law and how these function for Muslim theology and politics. Emerging from these debates, halal cinema has been one of the recent critical interventions in the field of Indian and Islamic cinema. Rather than making cinema Islamic from an ideological position, the new halal experiments with the visual language of cinema without compromising the popular dimensions of its viewership. This article looks at the politics of halal cinema within the context of the state of Kerala in South India and argues that the space of halal cinema shows the aspirations and negotiations of the Muslim community in Kerala. Halal cinema thus becomes an immanent critique of Islamic cinema by destabilizing the dominant practice that connects the relationship between Islam and cinema. [ABSTRACT FROM AUTHOR]

Identity as the definitive factor of one’s individuality has been extensively explored from the sociological, psychological, and political perspectives. Of particular importance is the prevailing realization of the pervasiveness of the concept of identity and its fluidity, especially concerning the transcendence of cultural binaries and spaces. According to T.S. Elliot, the discourse of aesthetics is defined by constitutive dialects and is doubly-encoded in the specific and concrete. Thus, aesthetics in literature provides a theory of senses in which production, presentation, and reception of identities, cultures, and other social phenomena can be understood and defined. Within Islamic contexts, therefore, the pursuance of a true identity definition becomes an intricate issue that necessitates the incorporation of both historical and contextual perspectives, as well as the pursuance of aesthetic expressions and experiences at the individual level. With these insights in mind, the current analysis utilized a comprehensive analytical framework that applies Eliot’s assumptions within the interactionist framework with the aim of mapping identity fluidities and ambiguities in Mohsin Hamid's The Reluctant Fundamentalist and Elif Shafak's The Forty Rules of Love. The findings indicate that Muslim cultural contexts bear apparent aesthetic experiences and ideological multiplicities at the individual level that cut across a variety of spiritual, political, social, and geographic domains. The fluidity and multiplicity of the resulting identities, thus, necessitates the application of suitable identity signifiers to ensure the rational and practical reportage of Muslim identities. [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.)

This article investigates the lived experiences and roles of children under Boko Haram's two factions. Unlike case studies of Islamic State "cubs," children in Boko Haram have been neglected in the literature. Filling that gap, this article analyzes more than thirty videos and photograph sets from the two factions. Visual ethnography is utilized to examine material depicting children in both "staged" and "unstaged" roles in Boko Haram, and in ways to maximize impacts on viewers. The four main activities of the children in videos and photographs include combat and training with weapons as well as participating in Islamic education; gathering for prayer; using technology to create media content, including filming battles; and, in the case of the Chibok schoolgirls, being filmed as hostages or, eventually, as loyal members. The videos of the Chibok girls also reveal how children are gendered in Boko Haram. Child soldiers is an issue at the forefront of the paper's framing. Given the depictions of children in our data, we move beyond labeling child soldiers as all those under eighteen and differentiate between those under fifteen and those between fifteen and eighteen years old. [ABSTRACT FROM AUTHOR]

Investigating the relationship between Islamic religiosity and electoral participation amongst Muslim citizens in Western Europe, this study combines insights from the sociology of religion and Islamic studies with political behavior literature thus creating an improved theoretical framework and a richer empirical understanding surrounding the electoral participation of religious minorities. First, we theorize about three underlying dimensions of Islamic religiosity: frequency of mosque attendance, religious identification, and frequency of prayer. Subsequently, we consider how the religiosity–voting relationship is bolstered or hindered by hostile national environments such as more exclusionary policies and practices (e.g., veil banning or exclusionary citizenship laws). Empirically, we use a unique dataset that harmonizes five European surveys, resulting in a sample size of just under 8,000 European Muslims. Using multi-level techniques, we find, contrary to research on majority religiosity, that communal religiosity is unrelated to electoral participation. However, individual religiosity bolsters voting in particular among the second generation. Opposite to our expectation, we find that hostile environments do not seem to lead to different impacts of Islamic religiosity within Western Europe. Our results support the taking of a more fine-grained approach when measuring religiosity and also highlight how the impact varies across genders and generations. [ABSTRACT FROM AUTHOR]

Twenty-first-century environmental movements and education have been criticised as predominantly secular, middle-class and Western-originated. As such, their ability to generate momentum and increase uptake can be limited to individuals and groups who identify with these traits. In order to widen the scope of environmental education (EE), this study considers the ways in which an Indonesian ecological pesantren (traditional boarding school) may complement the dominant Western-originated approaches by offering a religious and grassroot take. The site for this research is Ath-Thaariq eco-pesantren in Indonesia, which hosts students aged 12–17. Qualitative data were generated, including interviews with the founder of the pesantren and two alumni, a site visit and document analysis of the pesantren’s official weblog, alongside existing media outputs. In contrast to the dominant secular, middle-class and Western-originated versions of environmental education, our findings demonstrate how environmental education praxis can be closely connected to local grassroot struggles, grounded in culturally relevant discursive resources, and based on Islamic spirituality. Including approaches to EE such as this one may offer valuable opportunities to upscale the benefits of EE to broader sections of the population in non-WEIRD (Western, Educated, Industrialized, Rich, and Democratic) contexts. [ABSTRACT FROM AUTHOR]

This study aims to analyse the techniques utilised by junior secondary school teachers in teaching Arabic components of Islamic Studies. The research covers three Local Government Areas within Ilorin Metropolis, with a purposive sampling method involving 210 teachers from 90 public and private junior secondary schools. Relevant data were collected through questionnaire and analysed using descriptive, inferential statis- tics, and one-way Analysis of Variance (ANOVA) as appropriate design and tools for this study. Objectives of the research include identifying common teaching techniques used in imparting Arabic components of Islamic Studies, differences in these techniques based on gender, qualification, teaching experience and school proprietorship. Findings indicated that discussion technique with a mean score of 3.96 along with standard deviation .45 and questioning technique with a mean score of 3.75 alongside standard deviation .78 are commonly employed in teaching Arabic components of Islamic Studies at junior secondary schools because their grand mean scores are close to 4 are considered are always used. The results also reveal that gender, qualification level, years of teaching experience as well as school proprietorship significantly influence the instructional methods used by teachers when delivering lessons on Arabic components of Islamic Studies. Based on these findings some recommendations made which include encouraging Islamic Studies instructors to adopt various modern teaching strategies while delivering lessons on Arabic components; furthermore, updating their knowledge base through attending various in-service trainings or carrying out further researches is highly ad- vised for all interested parties in this field. [ABSTRACT FROM AUTHOR]

In Islamic religious education (IRE), as well as in the context of pedagogical and theological Islamic Studies at universities, Muslim educators, teachers, and learners in Germany and Austria encounter each other in a cultural, religious, theological, and ideological plurality. However, the existing intra-Muslim plurality is often neglected and not the focus of pedagogical and didactic reflections, despite its great significance for religious educational processes. This article outlines possible contours of pluralism-fostering Islamic religious education and didactics based on intercultural and interreligious education approaches in Germany and Austria. [ABSTRACT FROM AUTHOR]

The study of Islamic esotericism, particularly the concept of al‐bāṭiniyya, remains fragmented. While often studied under various labels like "mysticism" and "occultism," it is widely equated to Sufism. Scholars still hesitate to use the term al‐bāṭiniyya due to its historical pejorative connotations, linking it to extremist adherence to esotericism and sectarian views. Furthermore, al‐bāṭiniyya has faced marginalization because of its association with narratives of Islamic civilization's decline. Even when the decline narrative is challenged, esotericism is often depicted as an "intellectual defect." This article examines the ways the "esoteric" and "esotericism" have been studied, particularly in relation to the study of Shīʿī esotericism and Sufism. It also highlights developments in the scholarship on Islam and esotericism, aiming to draw a picture of an emerging coherence in the study of "Islamic esotericism." This is explored against the backdrop of twentieth‐century Islamic discourses that grappled with the place of esotericism within Islamic knowledge and pedagogy. Here, the focus is on the "Islamization of Knowledge" project and its key figures: Ismāʿīl al‐Fārūqī, Syed Naquib al‐Attas, and Seyyed Hossein Nasr. [ABSTRACT FROM AUTHOR]

What motivates young Muslims to study Islamic theology or religious education? Are they aiming for a specific professional qualification that requires the study of Islamic theology, or do they want to deepen their faith and aim for further personal development? The question of motives for studying Islamic theology is linked to the life goals and biographies of young Muslims, which opens up the issue of migration and Islam. This article aims to investigate the relationship between the study motives, professional aspirations, and life goals of Islamic theology students within the context of migration. Additionally, it seeks to explore their experiences with foreign and self-positioning in society. Empirical data gathered through qualitative and quantitative research methods will serve as the basis for this examination. [ABSTRACT FROM AUTHOR]

Thematic analysis is one of the common qualitative methods of analysis that is being used by the researchers of various fields of study to analyze various data. This causes suchlike Islamic studies not to be attended at the international level. The use of thematic analysis in the interpretation of the Qur'ān can help researchers understand it and its hidden layers better and deeper. This prevents them from being misled and drowned in the ocean of overt and covert themes of the Qur'ān and stops them from achieving an inaccurate understanding of the Qur'ānic themes and their relationships. This study set out to provide the researchers of Islamic resources with the what, why, and how of thematic analysis of interpretive texts in a concise and practical manner. This was done via a case study of the book Al-Mīzān fī tafsīr al- Qur'ān using the MAXQDA software. Since the correct implementation of the method is of utmost importance, every step of the process of investigating the interpretation of the Surah as-Saff (Qur'ān, 61) in Al-Mīzān fī tafsīr al-Qur'ān is reported by giving in the thematic analysis of the verses of this chapter. After analyzing the themes and codes extracted from the interpretation of the verses of Surah as-Saff (Qur'ān, 61), it was figured out that the main intention of the chapter is to express the believers' duties, with the top duties being having faith in God and His Prophet (PBUH) and resolutely and persistently struggling for the sake of God. These have been called the most beneficial businesses. Of course, the other duties of believers can also be assigned to this theme. [ABSTRACT FROM AUTHOR]

There is an initiative to build a study design based on Islamic principles. However, there is yet to be a study that has systematically reviewed the literature pertaining to an Islamic study design based Tahliliy interpretation method (TIM). A systematic literature review (SLR) would provide a more specific picture of related publications. Hence, what elements of the Tahliliy interpretation method (TIM) can be applied in a study design? To answer this question, this study was guided by the PRISMA publication standards and used three databases, namely Google Scholar, Academia and ResearchGate, to search for articles published from 2011 to 2020. A total of 105 reference materials that used the keywords "research design" and "Tafsir Tahliliy" (TIM) were found, but only 10 were analysed after passing the screening process. The discussion was divided into three themes, namely Islamic-based research methods, study design and Tafsir Tahliliy (TIM). All three themes showed that is relevant for the TIM to be used as a study design in Islamic research; therefore, it is also this study's suggestion that the TIM should be adopted as a research design in Islamic-based research methods. [ABSTRACT FROM AUTHOR]

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In this review, the author assesses Denis Brylov's monograph, The Unknown Islam in the Territories of Ukraine: The History of Islam in Ukraine from the Late 19th to the Early 21st Century (2023). This work investigates the development of Muslim communities and institutions in modern Ukraine, distinguishing itself from previous studies by tracing the continuity of these communities across centuries using a wide range of primary sources, including unpublished materials. The review highlights Brylov's comprehensive knowledge of Ukrainian Islamic studies and his clear theoretical framework, addressing several key debates, such as the distinction between "high" and "low" Islam. While the book primarily focuses on the 19th to 21st centuries, it also provides valuable historical context by discussing Islam's presence before this period. The author critiques the notion of the absence of Muslim communities during the Soviet era, demonstrating their existence and registration through archival evidence. Additionally, the review notes the descriptive approach used in discussing contemporary Islamic institutions, contrasting it with analytical insights into transnational Islamic movements. Brylov's work significantly enriches and enlightens the understanding of Islam's role in Ukrainian society, offering new interpretations grounded in thorough research. [ABSTRACT FROM AUTHOR]

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A Dār is a space that offers various courses and programmes that teach the Quran, the Hadith and the different branches of Islamic knowledge that derive from, and are in conversation with, both. The question this article intends to explore is: what is the Dār? It does so by looking at the temporal and geographic context the Dār exists in, and how it is situated historically, as well as its everyday rhythms. The vignettes presented throughout the article provide insight into the ways in which a space of knowledge can exist, teasing the bounds of structure, order and rigidity, allowing us to explore potential imaginaries to the ways we have experienced, and the ways we imagine, Islamic spaces of knowledge to be. [ABSTRACT FROM AUTHOR]

The article offers information on the rarity of comprehensive biographies in Islamic Studies historiography, highlighting the scarcity of ego-sources like personal correspondence and diaries. Topics include the neglect of subordinate scholars and language assistants in biographical dictionaries, the influence of Karl Süßheim's students in post-war scholarship, and Franz Babinger's acknowledgment of Süßheim's mastery of Islamic languages.

The article offers information on new approaches to the interpretation of jihad in West Africa, as presented in books by scholars. Topics include the contradictory messages of the two books, one focusing on the spiritual aspect of jihad in Sufi movements and the other emphasizing historical and geographical aspects, bridging history, anthropology, and Islamic studies.

This paper relocates the study of contemporary Islamic law from state judiciaries and reformist polemics to the learning circles of late colonial Sudan. It focuses on the careers of two Mālikī jurists: ʿUthmān b. Ḥasanayn Barrī al-Jaʿalī (d. 1960) and Abū Ṭāhir Ḥasan Fāy al-Bijāwī (d. 1984). Hardly indifferent to the pressures of modernity, each attempted to resuscitate a Mālikī school beset by colonial reforms from above and revisionist critiques from below. A Sufi, political advisor, and traditionalist, al-Jaʿalī composed an homage to the "slavish imitation" of Mālikī jurists (taqlīd) that nevertheless admitted the intervention and frequent rebuke of its author. al-Bijāwī did the opposite, employing his expertise in ḥadīth to recast demands for dissolving legal schools (madhhab s) in a clever justification of Mālikī doctrine. Together they highlight examples of internal reform, as well as the significance of Africa's jurists, that remain understudied in the contemporary history of Islamic law. Less the dissolution of the madhhab than its resilience, they attest to the ways in which Mālikī scholars continued to defend the classical legal tradition long after its presumed demise at the hands of modernity. [ABSTRACT FROM AUTHOR]

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Copyright of Kalemname is the property of Kalemname 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 Kalemname is the property of Kalemname 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 International Journal of Arabic-English Studies (IJAES) is the property of International Journal of Arabic-English Studies (IJAES) 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.)

This article questions the idea that Islamic communication is rooted purely in the religion itself. By studying the field of Islamic communication studies in Indonesia, it analyzes discourses which produce knowledge of Islamic communication. Foucauldian archaeological method is employed to examine literatures, textbooks, and other sources which form regulated statements about Islamic communication tradition in Indonesia, developed by both public university scholars and Islamic scholars in the nation. The author argues that Islamic communication traditions in Indonesia are the product of modern developmentalism discourse which dominated in the New Order era (1966–1998). As a consequence, Islamic communication tradition in Indonesia is currently unable to provide an alternative perspective in much broader communication studies. This article proposes revisiting the history of Islamic communication within certain local contexts and use of the Islamic discourse as a criticism toward every kind of domination, including the domination of knowledge termed Islamic. [ABSTRACT FROM AUTHOR]