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Copyright of Mutefekkir, Faculty of Islamic Sciences is the property of Aksaray University, Faculty of Islamic Sciences 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.)

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

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

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

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

Nyerabi is a special ritual for the Islamic community in Rembitan. In this research, we will review the meaning and traditions of nyerabi in the ancient mosque of Rembitan Village, Pujut District, Central Lombok Regency. This research aims to determine the symbolic meaning and traditions of the Rembitan Village community in the form of rituals. In particular, later the results of this research can be described in terms of its aims and objectives. This research uses descriptive qualitative methods. Data collection techniques using observation, interviews and documentation. This research will provide understanding and knowledge about the Nyerabi ritual tradition and the use of symbols and cultural and religious elements in the Nyerabi ritual tradition. [ABSTRACT FROM AUTHOR]

Copyright of Social Sciences Studies is the property of Social Sciences Studies 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 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.)

This article aims to analyse and explore the historical struggle of Islam in the liberation of the ummah, especially the liberation of Bilal bin Rabbah. This article uses qualitative research with a phenomenological approach. The primary data source of this article was literature related to the story of Bilal bin Rabbah. At the same time, secondary data used comprised scientific articles, books of tafsir, and a range of books and reports related to the theme of the discussion. The results show that the story of Bilal bin Rabbah contains heroic liberation values in opposing the injustice of the Jahiliyah period. Liberation theology in Islam emphasises the values of social justice, freedom, and resistance to all forms of oppression. The life story of Bilal bin Rabah is a clear example of the application of these values, illustrating the firmness of faith, resistance to inequality, and struggle against oppression. In addition, Islam also provides indicators as a marker that the human being is free. The indicators are: Freedom of religion, Freedom of opinion and expression, Individual freedom, Economic freedom, Freedom from oppression and injustice and Freedom in education. [ABSTRACT FROM AUTHOR]

This paper employs Critical Discourse Analysis to examine resistance discourses as created by the Ahmadiyya followers – a self-defined sect of Islam – to argue against negative discourses undermining them in Indonesia. In some legal proclamations and statements delivered by state officials and the representatives of majority Muslims in the country, the followers of the sect, especially those affiliated to the JAI (Jemaat Ahmadiyya Indonesia) are excluded from Islamic community. By using Van Dijk's ideological square, this study aims at identifying resistance discourses created by the JAI followers as the defence strategies to oppose negative discourses presenting them as the non-believers of Islam. The resistance discourses are apparent in both written and spoken texts, such as books, articles, speeches, and public debates created by the sect. The finding reveals that the JAI followers create discourses of victim, defender of Islam, imperialism, illegitimacy, and discourse of public deception using various discourse strategies namely victimization, scare tactics, positive attribution, quotation, power delegitimising and negative portraits of misbehaving. [ABSTRACT FROM AUTHOR]

This is the introduction to the second part of a special section that spans two issues of Hau (14 [1] and 14 [2]). The articles in the special section focus on home and home-making and all that this entails for Muslims who have left their homes or cannot be fully at home in their home places. Across countries and continents, across sects and in different local contexts, with diverse histories of migration, the articles explore what home is and what it means, as a material place in lived experience and as an imaginary place, often remembered or felt as loss. Home is an ideal underpinned by home-making practices and experiences, and thus by affect, dispositions, and emotions. As a consequence, home is always structured and embodied, but also a creative and dynamic act of dwelling. [ABSTRACT FROM AUTHOR]

This article focuses on home-making practices in a Turkish Muslim community in Brazil. Following their religious leader's exhortations to make hicret (migration) to spread their worldview and expand their religious movement, committed Muslims decided to emigrate from Turkey to Brazil. Initially enjoying a privileged economic, social, and political situation inside and outside their homeland, community members built an institutional and domestic structure in Brazil, which allowed them to build an extensive and solid social network in the country. However, the July 2016 failed coup in Turkey and the ensuing government measures engendered critical changes in my interlocutors' lives. This ethnographic account comprehends that period of crisis and shows how community members have articulated hicret to make sense of exile, enabling a less provisional home in Brazil. Building on a literature on home and house, this article analyzes the processual and performative dimensions of communal practices and demonstrates how these practices become home in the hicret. [ABSTRACT FROM AUTHOR]

Indonesia is still trying to reduce poverty. One alternative to reducing poverty is through entrepreneurship. Therefore, entrepreneurial education is considered necessary to be introduced early. Tabulampot (Tanaman Buah Dalam Pot) is a technique for cultivating plants in containers, which can be in the form of pots or barrels, it can be an alternative for farming on limited land. This is considered to be an entrepreneurial potential that can encourage the economy of village communities. Entrepreneurship development is carried out at the Al-Munawar Islamic Boarding School, Garut, West Java by involving the pesantren administrators, students, and the community around the Islamic boarding school. The method used in entrepreneurship development is direct assistance by tabulampot practitioners and the provision of entrepreneurship. Based on the geographical characteristics of Islamic boarding schools, the plants that will be cultivated are mango, orange, and guava plants. Tabulampot cultivation has two main results, first the tabulampot harvest, which can be consumed by students and residents around the Islamic boarding school. The main reson is that the results of tabulampot cultivation can be reproduced and traded, which can then be sold and generate profits to advance the Islamic boarding school's economy. This can encourage Islamic boarding school independence in the economic aspect. [ABSTRACT FROM AUTHOR]

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

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

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.)

The aim of this research is to understand the history of the islāḥ al-Gazālī movement and its relevance to the concept of contemporary education. This research method is qualitative-descriptive, using library research techniques and historical and sociological approaches. The findings indicate that al-Gazālī started the islāḥ movement by repairing himself first. Further, al-Gazāli diagnosed the problems faced by the Islamic community and found that the quality of society, good or bad, depended on the knowledge and credibility of scholars. Based on this diagnosis, al-Gazālī took improvement measures by including: producing a new generation of scholars and educators; designing educational systems and curricula in accordance with Islamic principles; reviving the mission of al-'amr bi al-ma'rūf wa al-nahyī 'an al-munkar; and fighting for social justice. Al-Gazālī's thoughts and actions played a crucial role in the process of reform and renewal in society, which produced the generation of Ṣalāḥuddīn al-Ayyūbī through reform of thought and education. In today's context, al-Gazālī's thought and movement suggest that the problem of Islam needs to be overcome from its root, namely "moral reform". The role of the scholar and the leader of the people are the two main elements that support the survival of the people, and both of these aspects should get serious attention. [ABSTRACT FROM AUTHOR]

Since 1925, Western countries have extensively researched community development science, focusing on social progress and community welfare. In 1995, Indonesia underwent a knowledge transformation by introducing Islamic Community Development, an applied science merging social sciences with Islamic values. This program gained popularity domestically until 2023 but remains obscure internationally. This study aims to examine public perceptions and the implementation of Islamic community development theories in Indonesia, emphasizing their central role in community development studies. Using a qualitative analysis with a phenomenological and holistic approach, data were gathered through focus groups, observations, interviews, and document analysis. Findings indicate varying perceptions among individuals regarding the concepts, scope, and objectives of the Islamic community development program, suggesting a need for a unified conceptual framework to align perceptions effectively. [ABSTRACT FROM AUTHOR]

Copyright of Magazine of Historical Studies & Archaeology 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.)

There have been marked differences between many urban youths and the older generation in practising Islam in Bangladesh. In the contemporary expression of Islam, many urban youths in Bangladesh adopt an approach where they are inclined to explain various Islamic discourses in a modernistic way through adopting an Islamic code of life. Simultaneously negating the traditional idea of the incompatibility of Islam with modernity is also an essential phenomenon in this discourse. 'Self-conscious sense of collective identity' and the concept of belonging to a global Islamic community is motivating many of these contemporary urban youths in Bangladesh to search for the 'pure' form of Islamic practices. These new manifestations eventually affect their urban social sphere while they either reject many traditional Islamic norms or adopt 'more authentic' Islamic norms. Thus, this qualitative paper argues that the expression of Islam among many urban youths has to be seen as an adaptive strategy in an ongoing struggle to make sense of Islamic life in a more complex, modern and Westernised world. [ABSTRACT FROM AUTHOR]

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]

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

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

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]

"Islamic State as a Legal Order: To Have No Law but Islam, between Sharīʿa and Globalization" by Federico Lorenzo Ramaioli is a book that explores the history and ideology of ISIS (Islamic State of Iraq and Syria) and its goal of establishing an Islamic State as a legitimate governing body. The book delves into topics such as the interpretation of Sharīʿa by ISIS, the emergence of the idea of Islamic State, and the relationship between law and extremist movements. It provides insights into the complexities of ISIS's view of the law and its implications, highlighting the need for understanding the intersection of religion, politics, and law in responding to radical ideologies. The book is recommended for those interested in studying extremist movements, terrorism, and the role of law in shaping global politics. [Extracted from the article]

Copyright of Journal of Historical Studies (1818-0345) is the property of Association of Arab Universities 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 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]

In this article, we use network science to explore the topology of the Islamic State's "terrorist bot" network on the online social media platform Telegram, empirically identifying its connections to the Islamic State supporter-run groups and channels that operate across the platform, with which these bots form bipartite structures. As part of this, we examine the diverse activities of the bots to determine the extent to which they operate in synchrony with one another as well as explore their impacts. We show that these bots are mainly clustered around two communities of Islamic State supporters, or "munasirun," with one community focusing on facilitating discussion and exchange, and the other one augmenting content distribution efforts. Operating as such, this network of bots is used to lubricate and augment the Islamic State's influence activities, including facilitating content amplification and community cultivation efforts, and connecting people with the movement based on common behaviors, shared interests, and/or ideological proximity while minimizing risk for the broader organization. [ABSTRACT FROM AUTHOR]

This article deals with the issue of drug usage, narcotics, and psychotropic substances. The Sinar Djati Kemiling Lampung Foundation is one of the institutions where the drug victim service and rehabilitation program is implemented which uses alternative treatment methods in the form of physical, mental, religious, and skills. Sufism therapy is used in overcoming anxiety in clients with drug abuse. It is about how to implement fasting therapy to overcome the anxiety of drug abuse clients, what are the effects of the therapy, and the barriers to it. This research uses a descriptive qualitative method. Data collection methods used are observation, interviews, and documentation. The source person in a study is determined with the use of snowball sampling technique. The fasting therapy is carried out systematically and regularly to overcome anxiety. Apart from the fasting therapy, there are also several activities carried out by clients such as praying, reading the Koran, and praying. Second effect of fasting therapy is to overcome the anxiety of drug clients, it can be said to have succeeded in reducing the level of anxiety in drug clients because the results of interviews with informants were proven to have reduced anxiety among the drug clients. Third, obstacles experienced by researchers when implementing fasting therapy to overcome anxiety i.e., clients find it difficult to manage fasting such as sahur and breaking the fast. [ABSTRACT FROM AUTHOR]

Quraish Shihab's role in modern Quranic interpretation in Indonesia is the backdrop explanation for the choice of this article's major object of research. His work was often studied in academics in the field of Quranic interpretation and Indonesian Islam in the early stages of the development of theme interpretation in this country. This article aims to provide a solution to the research question: is the substance orientation of the thematic interpretation in books by Quraish Shihab regarding sociologists, in accordance with the theory of thematic interpretation? Content analysis and comparative methodologies are employed. Al-lawn wa al-ittijâh, the style or approach and direction of interpretation, serve as the foundation for content analysis. According to the research presented in this article, Quraish Shihab's theme interpretation analysis in the field of sociology may be divided into three categories: internal analysis, extrinsic analysis, and study of the findings of earlier researchers. There are 18 types of analysis, with the following details: 12 of them (67%) include internal analysis, 2 (11%) extrinsic analysis, and 4 (22%) analysis based on the opinions of prior researchers. Quraish Shihab prioritizes interpretations that are implications of the themes discussed in order to be a workable solution in the contemporary context, based on the spirit of the Quran, while Dawam Rahardjo and Nur Kholis Setiawan prioritize interpretations that are implications of the themes discussed. Quraish Shihab also explains more about the ontological aspects of the themes he discusses and relates them to various internal aspects of the themes. The sociological interpretation of the Qur'an represents a method of fusing scientific and religious literature. The concern with the process of the relationship between the Qur'an and science, according to a number of experts in the field of science integration in the Indonesian Islamic community, is that science is justified by verses from the Quran even though scientists were the ones who discovered it. Even "possibly" a scientific theory cannot "read" the text of the Quran. Even if science and the Qur'an were on equal footing, neither could adequately explain how the Qur'an and nature are comprehended. In light of this, it is unnecessary to emphasize that the Quran is a source of knowledge. [ABSTRACT FROM AUTHOR]

This research highlights the crucial role of KH. Ghalib in enriching literacy through Islamic preaching and education in the Lampung Province. The research methodology employs a historical approach comprising four steps: heuristic, verification, interpretation, and historiography. Primary information was obtained through interviews with community figures in Pringsewu who have in-depth knowledge of KH. Ghalib's role in preaching. The research results indicate that KH. Ghalib was a reformist fighter born in 1899 in Mojosantren Village, Krian, East Java. After completing his education at the Tebuireng Islamic Boarding School, he embarked on a preaching journey that took him to various regions in Indonesia, including North Sumatra, Malaysia, and Kalimantan. In 1927, after performing the Hajj pilgrimage, KH. Ghalib arrived in Singapore and from there, he traveled to Pringsewu, Lampung. KH. Ghalib established the first madrasah in the region in 1930, using an education method based on memorization and sorogan. Additionally, KH. Ghalib was active in preaching activities and managed various economic initiatives to support the operation of the madrasah. These efforts demonstrate the significant role of KH. Ghalib in promoting Islamic literacy in the Pringsewu Subdistrict, making a substantial contribution to the development of education and the dissemination of Islamic values in the community during the period of 1930-1945. [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]

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

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

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

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

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]

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

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]

Engaging with contemporary literature on migration and home-making, in this article I examine Salafi concepts of home and its relationship to the idea of nation-state. I discuss how Salafism, a transnational Islamic proselytizing movement, strives to create the ideal home for believers by reorienting their belonging from the local and territorial to a deterritorialized and abstract space. Thereby Salafism bypasses, and indirectly challenges, the nation-state due to the inherent tension between the aspirations of the two. Presenting case studies from Cambodia and Lebanon I show how the Salafis' strategy of home-making can differ depending on the local sociopolitical context, how the home-making process plays out in reality, and how the Muslim communities' relationship to the nation-state in which they live and their attachment to the territory influences it. [ABSTRACT FROM AUTHOR]

Here we introduce a special section that spans this and the next issue of Hau. The articles in the section focus on home and home-making and all that this entails for Muslims who have left their homes or cannot be fully at home in their home places. Across countries and continents, across sects and in different local contexts, with diverse histories of migration, the articles explore what home is and what it entails, as a material place in lived experience and as an imaginary place, often remembered or felt as loss. Home is an ideal underpinned by home-making practices and experiences, and thus by affect, dispositions, and emotions. Thus, home is always structured and embodied, but also a creative and dynamic act of dwelling. [ABSTRACT FROM AUTHOR]

This article examines the networks of charity developed by Muslims to discuss community-making in Portugal. Giving allows donors to create affective and moral spaces of communal life with recipients of aid that move beyond the ethical and pious dimensions of charity. By exploring past and present postcolonial links between two Muslim groups in Portugal, I argue that acts of charity allow us to explore the material conditions of Muslim groups in Europe and the tensions emerging from power hierarchies. This article demonstrates that home-making is built in the unstable and ambiguous adjustments between the narratives of horizontal belonging to the umma and the power relations that cut across Muslim communities. [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]

Tamirappattanam, also known as Madinatun Nuhas, is a unique piece of literature. It is the first Islamic novel written in India, penned in 1858 by Imam Al Aroos. This novel is unique in its content and script, utilizing the Islamic-Arwi or Arabic-Tamil script and the Dravidian-Tamil script. This research article conducts a comprehensive study of Tamirappattanam, examining its style, contents, and the author himself. It analyzes this novel, highlighting its uniqueness and role as a pioneering Islamic novel. This article aims to establish a position for Islamic novels and literature, tracing the initial endeavors in India. With its deep roots in the history of Islam, Islamic literature has always been a source of education and inspiration. This novel, Tamirappattanam, is a prime example. It weaves historical, legendary, and literary characters together in a narrative infused with Islamic themes and values. The novel explores the unique power and dominion of Prophet Sulaiman and the grandeur of the Abbasid Caliphate. It portrays Allah's bounty and supremacy while emphasizing the importance of Islamic morals and principles. The author skillfully combines art and literature to create a work that entertains and imparts Islamic teachings to the Ummah. Through the use of real historical figures and legends, the novel presents a vivid representation of Islamic culture and values. It balances sentiment and thought, offering a harmonious relationship between faith and moral values. Tamirappattanam is a significant contribution to Islamic literature, showcasing the artistic prowess of the author in crafting a narrative that educates and inspires readers. It serves as a powerful reminder of the enduring relevance of Islamic principles in shaping individual lives and society as a whole. [ABSTRACT FROM AUTHOR]