Challenge Of Islam Research Articles

Դավիթ Դվնեցու վկայաբանությունը և նրա պատմագիտական արժեքը

The long-term Persian-Arabic rule had a profound impact on Armenian hagiographical literature. The persecutions and ideological pressures of the conquerors compelled the Armenian clergy to devise suitable solutions. In these circumstances, separate martyrdoms were created concerning the conversion of representatives of the conquered peoples. Surhan was also one of the Armenian heroes who was named David after being baptised. It can be recorded that the author of the Martyrdom fulfilled the order of the bishop of Amatunyatsʻ and the Mamikonian princes. This is confirmed by the relic symbols found in the Martyrdom, including the cross and the spear. David's Martyrdom, with its distinctive allegorical structure and plot, nevertheless conveys authentic information about the period of Arab invasions and dominions. The Islamic challenge compelled the author to present David's Martyrdom in a more convincing manner, showcasing novel religious plots and spatial perceptions. The Martyrdom contains numerous references that provide invaluable insights into the economic and political life of Armenia in the second half of the 7th century. The data on the pre-Islamic legal system, in particular the rule of Hudud (Ḥudūd Allāh [God's boundaries]), are also noteworthy.

Expanding the Circle: Emersonian Evasions, Islam, and Norman O. Brown

Abstract The following article is a meditation on Ralph Waldo Emerson’s intellectual genealogy as traced by Cornel West, highlighting and enacting memoir as a literary gesture central to this mode, and proposes that Norman O. Brown be included in that genealogy. The article also features original research that the author conducted at the UCSC Norman O. Brown archive, with special attention given to his lecture series, “The Challenge of Islam: The Prophetic Tradition” (1980–1981).

Exploring Religious Terms in Islam: Opportunity and Challenge of Teaching and Learning Islam

The concept of religious terms are significant for the sake of teaching and learning Islam and pertains to expressions derived predominantly from one or more religious books. This study seeks to delve into the religious terms and expressions present in the book "Islam: A Short History," aiming to scrutinize their types, meanings, and provide examples. Employing a qualitative research approach, the author elaborates on the various religious terms encountered in the book. While previous research has identified and discussed 14 religious terms, it is acknowledged that these terms fall short of encompassing the entire array of religious expressions found in the book. Following a thorough examination of "Islam: A Short History," the author introduces a new term, "owner of the religion," as a necessary addition to address certain religious expressions. This new term emerges from a deliberate departure from the previous term, "supernatural being," due to a perceived misalignment between the type and the provided examples. Furthermore, the research underscores the influence of Arabic on religious terms. Analyzing religious terms in teaching Islam provides significant contributions by fostering understanding, enriching cultural knowledge, and encouraging critical discourse.

GERAKAN DAN GAGASAN ISLAM NUSANTARA DI INDONESIA

This article examines changes and developments in the concept of Islamic thought in the archipelago, especially in Indonesia. This study examines Islamic thought throughout Indonesian culture and history. This journal examines the role of intellectuals, literature and religious institutions that have shaped Islamic identity in Indonesia from the beginning of the spread of Islam to the present. In addition, this research emphasizes interactions and conversations between Islam and local culture, which reflects the plurality and tolerance that characterize the Islamic paradigm in the archipelago. This journal provides in-depth insight into the unique contribution and complexity of Islamic thought in constructing intellectual identity in Indonesia by investigating the history of Islamic thought in Indonesia. This article will also explain how liberal Islamic ideas developed in Indonesia, the main points of liberal Islamic thought, and also in this article will explain the challenges of Islam in the current era of globalization in the archipelago.

UNVEILING THE ESSENCE OF EUROPEAN ISLAM: A Critical Analysis of Abdennour Bidar's Concepts of Self Islam and Islamic Existentialism

This article discusses the challenges of European Islam at the intersection of Islamic traditions and modern liberal democratic values and the urgency of bridging the two. European Islam is looking for a common ground that can combine reason and faith in harmony, integrate the values of modernity with the spiritual view of Islam, and identify the challenges and opportunities faced by European Islam in the context of Western liberal society. Bidar, in his contribution to the concept of European Islam, argues that religion is not only about rituals but also about profound spiritual experiences. He proposed the concept of Self Islam, which emphasizes individual freedom, personal responsibility, and spiritual connection with Allah. According to Bidar, individual freedom is the key to spiritual life. In addition, everyone can choose how to practice religion according to his spiritual needs. Bidar proposed Islamic reform, oriented towards the unification of religions and modernity, by prioritizing humanist values and human rights and reforming Islam in the light of modernity. According to him, humans become God's autonomous vicegerent on earth and have the right to manage it freely but responsibly. In addition, in harmony with Kantian, Bidar believes that human immortality can be achieved through piety and good deeds. According to him, humans become God's autonomous vicegerent on earth and have the right to manage it freely but responsibly. In addition, in harmony with Kantian, Bidar believes that human immortality can be achieved through piety and good deeds. According to him, humans become God's autonomous vicegerent on earth and have the right to manage it freely but responsibly. In addition, in harmony with Kantian, Bidar believes that human immortality can be achieved through piety and good deeds.

Relasi kuasa Islam dan Barat (Hubungan kekuasaan antara Islam dan Barat)

This article examines the relationship between Islam and the West has a long and complex history. At certain times, these two civilizations collaborated and learned from each other, but at other times they were also involved in conflicts and wars. One of the biggest challenges of Islam and the West today is how they can build a more harmonious and understanding relationship. Dialogue is one way that can be done to achieve this goal. Dialogue can help both parties to understand each other's culture and values, thereby reducing understanding and conflict. Dialogue between Islam and the West is one of the important steps to build peace and prosperity in the world. With dialogue, the two communities can understand each other and work together to create a better world.

Islamic challenges to Pakistan’s transgender rights law

Islamic challenges to Pakistan’s transgender rights law

KEY CHALLENGES FACED BY ISLAMIC FINANCIAL INSTITUTIONS IN SRI LANKA IN OFFERING SHARIAH COMPLIANT PRODUCTS AND SERVICES

Islamic banking and finance industry is a speedily and widely-ranging growing sector globally since its structured business initiation in the late 20th century AD. It is actual fact that Islamic and non Islamic nations are seriously concerning their curiosity to implement this potential banking and finance system in their countries and states presently as a result of negative impacts of burdensome interest system on their economics. At the same time, Islamic banking industry started its functions few decades ago among the influence of well established conventional banking and finance sector in Sri Lanka and it is developing gradually among the Muslims and other community people. However, it is notable that in Sri Lanka where Muslims are living minority level, the Islamic banking and financial institutions have to confront a number of challenges in their daily functions and the development as well. Consequently, the main objective of this study is to clarify the major Challenges faced by Islamic financial institutions in Sri Lanka. Accordingly, the study is designed as qualitative method and personal direct interview with semi structured questionnaire is used in data collection. The questionnaire for interview is dealt with selected important matters relating to the particular study. Furthermore, the secondary data required is also collected and utilized from related literatures and sources. Descriptive statistic analytical techniques are used in data analyzing to carry out the study effectively. In this context, the findings reveal that there are many negative impacts faced by Islamic banking and financial institutions in Sri Lanka in the operations of offering Shariah compliant products and services by means of the major challenges. Consequently, it is much important to find proper solutions to overcome these challenges and in the development of the sector. KEY WORDS: Islamic Financial Institutions, Challenges, Shariah compliant, Sri Lanka, Finance Products and Financial Services

Sunni–Shia identities among young Norwegian Muslims: the remaking of Islamic boundaries

ABSTRACT The potential spillover of Sunni–Shia conflicts from the Middle East to Muslim minorities in the West is an understandable concern. However, in line with Fredrik Barth’s idea that ‘boundary maintenance’ defines groups, we demonstrate that young Norwegian Muslims redraw Islamic boundaries and challenge traditional Muslim identities, notably along and across Sunni–Shia lines. In Norway, where Muslims from various backgrounds mix and interact, young Muslims both deconstruct and reconstruct Sunni–Shia boundaries. Our data show that these boundaries provide important identity markers. Most young Norwegian Muslims participating in our study downplay Sunni–Shia differences, preferring to emphasise inclusive Muslim identities. However, a minority among them highlight such differences to reaffirm their identities as ‘true believers’ in opposition to other Muslims.

Mysticism and Theosophy in the Service of the Regime: Azharite Scholars and the Challenges to Religion-State Relations under Mubarak

Abstract Challenged by Salafi Islam, Sufism managed to reassert itself in Egypt by acquiring new roles in society while emphasizing commitment to the Sharia. This article explores the role played by the religious organs of the state in promoting Sufism under President Hosni Mubarak, in the context of growing challenges to religion-state relations during this period. Focusing on the thought of ʿAlī Jumʿa, the Grand Mufti of Egypt (2003–2013), and the current Shaykh al-Azhar Aḥmad Muḥammad Aḥmad al-Ṭayyib, it also assesses the contribution of popular preachers, many of whom were graduates of al-Azhar, to this mystical discourse. The study aims to demonstrate that these popular preachers shared with the Azharite scholar some form of identification with theoretical mysticism, reflecting a broad inclination towards Sufism within Egyptian society. The Shaykh al-Azhar and the Grand Mufti sought to prove the compatibility between spirituality with its esoteric and introspective basis and Islamic law with its more worldly and structured dimension, by incorporating a theosophical debate within an apologetic exchange with Western thought. While this encounter with mysticism did not represent a new phenomenon, the novelty was in its political direction, in which a Sufi-oriented worldview became a tool to strengthen the regime’s position in its struggle against Islamist movements. The regime’s growing dependence on its religious institutions to counter the challenge of political Islam enhanced the bargaining-position of al-Azhar and Dār al-Iftāʾ, providing them leverage to advance the path of Islam and mitigate the regime’s secular orientation. While many popular preachers backed moderate Islamism, the religious officials of al-Azhar and Dār al-Iftāʾ relied on mysticism to support a highly supervised state-sponsored Islam. The reliance on the spiritual path to support diverse political trends demonstrates the all-encompassing and dynamic nature of theoretical mysticism as it was infused with rationalism, new knowledge, politics and a Sharia-based worldview.

Can Muslims Drink? Rumi Vodka, Persianate Ideals, and the Anthropology of Islam

AbstractShahab Ahmed’sWhat Is Islam? The Importance of Being Islamic(2016) challenges Islamic Studies scholars, (art) historians, and anthropologists to reconsider theoretical frameworks underpinning historical and ethnographic research. This article addresses Ahmed’s concerns that studies of Islam often conceptually privilege orthodoxy, by including drinking and intoxication as worthy of close attention in examining the history and the anthropology of Islam. The case of Wine Shop the Philosopher, run by a former Afghan refugee in The Hague and Amsterdam, is presented after establishing the comparative and interdisciplinary relevance of alcohol consumption in studies of Islam and Muslims. Ahmed’s conceptual framework is used and assessed in comparison with the wine shops’ contemporary pluralist reality by exploring the idealized boundaries of Persianate culture and Islam in dialogues between Persian-speaking interlocutors. It is argued that alcoholic drinks lend themselves to competing gastro-nationalisms and prompt ethnolinguistic tensions between and within groups with Turkish, Moroccan, Iranian, and Afghan backgrounds in the Netherlands. The focus on diverse, coexisting and clashing drink regimes, in conclusion, allows us to deconstruct dichotomies between sober Muslims and European drinkers, African and Asian believers and European unbelievers, and refugees and citizens.

Islam Nusantara and the Challenges of Political Islam in the Contemporary World

The purpose of this study is to investigate the most important challenges of Nusantara Islam with political Islam in the contemporary world. For this purpose, first the most important Islamic intellectual currents in Indonesia, namely traditional Islam, religious reformism and liberal Islam, are discussed. The religious reform movement in Indonesia has always been influenced by major Islamic centers in the Middle East such as Mecca, Medina and Cairo. The current of traditional Islam is in fact the heritage of Islamic culture of this region. Islam liberal is also influenced by modern Muslim thinkers such as Fadl al-Rahman. This article seeks to answer these questions of how the religious reform movement in the Malay world, especially in the pre-modern Indonesian archipelago, took shape and how the traditional movement reacted to it. Also, what are the most important features of Islamic thought and the current of religious reform and intellectualism in Indonesia? Finally, a picture of the situation of these three currents in Indonesia is drawn and the important role of Islam Nusantara in resolving the crises of the contemporary period is explained with emphasis on the thoughts of Abdul Rahman wahid.

Supports and challenges of political Islam during reformation Indonesia

This article aims to elaborate and describe the supports and challenges towards the development of political Islam during reformation Indonesia. This qualitative research used literature reviews methods of data collection. After validating and removing irrelevant data, the collected data were analyzed using Nvivo 12 Plus as an analysis tool. The authors found that some supports of political Islam during reformation Indonesia are the emergence of Islamic groups supporting Islamic law, Islamic values in various fields, and the favorable Islamic pop culture. On the other hand, the challenges of political Islam are in the form of the anti-Islamization movements and the issues of Islamic terrorism. Moreover, the supports for the existence of actors bringing the ideas of political Islam developed significantly in the era of President Habibie, which was the earlier phase of changing from the Suharto authoritarian regime, for instance, by the emergence of various Islamic political movements. However, the development has steadily declined following the increasing challenges towards political Islam during reformation Indonesia, especially since the second era of Presidents Susilo Bambang Yudhoyono (SBY) and President Joko Widodo (Jokowi) government, such as by the emergence of the anti-Islamization movement and the issue of Islamic terrorism. In the future, the field research through survey and interview is expected to validate the findings of this article.

Exploring the Theological and Practical Implications of Contextualization Among Muslims

The greatest missionary challenge throughout the church history is ministering to the Muslims. Previously, different approaches have been employed by the church with different settings; however, they yield little or no results at all. The need to address the challenge of Islam is ardent among Christian missionaries: therefore, in their struggle to propagate Christianity among Muslims as well as to maintain its diminishing number of followers, missionaries have been in search of new methods for Muslim outreach. Their newest discovery is the contextual approach that has been much debated in so many theological books and journals that explain its theological and practical implications. However, the methods of contextualization are said to have been successfully employed for missionary activities in some parts of the Muslim world and it has imparted to the Christian mission further significance and validity. To this end, at some level contextualization was rather accepted in regards to outreach to Muslims. This paper attempts to discuss the theological and practical implications of this new method of ‘contextualization’ in its various approaches and to see the element, if any, that distinguishes it from the former missiological methodologies of ‘Inculturation,’ ‘Identification,’ ‘Indigenization’ or ‘Vernacularization’ etc.

Islamic heritage versus orthodoxy: Figural painting, musical instruments and wine bowls at the Dutch National Museum of World Cultures

Shahab Ahmed’s What Is Islam? The Importance of Being Islamic (2016) challenges anthropologists, Islamic Studies scholars, art historians and museum practitioners to question the theological assumptions underlying conceptions of Islamic art and material culture. This article analyses three object types key to Ahmed’s analysis – Islamic figural painting, musical instruments and wine bowls – from the vantage point of the collection of the Dutch National Museum of World Cultures. Based on the author’s experience as Assistant Curator for West Asia and North Africa in 2015–2016 and on exhibition developments up until 2019, Ahmed’s framework is demonstrated as a guide for critical interpretations of exhibitions of Islamic art and material culture. This perspective lays bare a tension that contemporary museums struggle with in response to nationalist pressures to integrate Muslim citizens in Western Europe: between a diverse Islamic heritage, on the one hand, and orthodox desires to materially purify the very idea of Islam, on the other.

Legal Protection of Islamic Banks, Challenges and Solutions

The Islamic banking industry is an important part of the financial system in any country that has this type of banking. Islamic banking institutions are regulated by several laws and regulations as same as conventional banks. The Islamic banking Act and general banking law, financial laws, and other related laws are the main piece of law for organizing the Islamic banking system. One of the main challenges that facing Islamic banking institutions is the lack of a legal framework to protect Islamic banking and manage these banks. The legal framework of the Islamic banking industry includes special Islamic banking law and other laws that have relation to Islamic banks such as finance law and company law. The two main legal challenges of Islamic banking institutions is lack of legal framework and lack of Sharia court to deal with disputes and issues relating to Islamic banking cases. thus, it is necessary for Islamic banking institutions to have special Islamic banking law and provisions in other law that they regulate Islamic banking institutions. Therefore, enacting Islamic banking law and amending some other laws to include the Islamic banking industry is needed. Furthermore, establishing a Sharia court to settle Islamic banking cases when there are disputes. Alternatively, appointing Shariah experts and professionals in Islamic banking issues in civil court can be an alternative solution for dealing with Islamic banking cases. Purpose of The Paper: The purpose of this study is to find out the legal challenges that face Islamic banks, and then find proper solutions for these challenges. Methodology and Approach: The qualitative method-based is applied for this study as qualitative research is a proper method for conducting this type of research. The study uses various documents and content analysis approach to understand and analyse the nature of legal challenges of Islamic banking institutions. In this paper, both primary and secondary materials are part of the data collection. Thus, Acts, books, academic journals are used for collecting data for the purpose of this research. Findings: It is found that the current legal framework of the Islamic banking industry needs to be reformed to be a proper legal framework. Therefore, related laws and regulations to Islamic banks should be amended to cover Islamic banking institutions. In addition. Islamic banking Act is necessary to be enacted for regulation Islamic banks. Furthermore, establishing a Sharia court or appointing qualified Shariah scholars in civil court is necessary for resolving legal challenges that face Islamic banking institutions. Keywords: Islamic Banking, Legal Issues, Shariah Court, Civil Court DOI: 10.7176/JLPG/107-10 Publication date: March 31 st 2021

Values of Islam as Religion: Challenges to Modernism for Present and Future

This article attempts to find out the challenges of Islam dealing modernism from the standpoint of religious faith and values. Actually, the concept of modernism and incredible growth of materialism symbolize the faith and religion merely unscientific inculcating such mysterious and uncertain matters. Islam’s relationship as religion with the modernism, though it goes far into antiquity, has been overburdened with rivalries and marred by conflicts. But, certainly Islamic faith and other traditions are governed in the belief of oneness in God with being His all omnipotent and absolute powers that promulgate denoting challenges in the modern life of the world, particularly in the climax of modern scientific developments concerted by western world. The article also shed lights on the comprehensive analysis regarded the necessity of Islam with a view to reconstructing modernism as well as glorifying Islamic faith bearing out as only universal religious ideology in the world forever rather modernism or more than that. DOI: 10.7176/JPCR/51-04 Publication date: January 31 st 2021

El islam en Rusia: desafíos a la seguridad y respuestas estratégicas

Islam has been part of Russian history and culture since the 7th century, actively collaborating in the process of building the State, developing relationships with other social groups, with whom it has shared spaces, history, and assimilation policies. However, the Muslim community has played an asymmetrical in the State, occupying a peripheral position in political, military, and economic affairs, for long historical periods. Throughout the 1990s, religion became an element of nationalist vindication against federal power, fueled by the entry of a radical transnational Islam imported from the predominantly Sunni Middle Eastern countries. The two Chechen wars and the subsequent management of the area by Moscow have favored the application of a new analysis scheme based on ethnicity-security, which generalizes a negative interpretation of Islam in Russia. The division of Muslim religious institutions has not facilitated inter-ethnic dialogue or relations with the Kremlin. The study of Russian strategies to face the challenge of Islam has traditionally been oriented to the analysis of the security dimension, focusing on the military responses of the security organs of the Russian State, since the dysfunctionality of the political system and the absence of Policies based on respect for individual rights have prevented the appearance of other initiatives that consider inter-ethnic and interreligious coexistence in a state declared secular. However, we can also consider the study of Russian initiatives applying the approach of the study of the foreign policy of states to analyze the use of religious diversity in the achievement of certain foreign policy objectives. In this sense, the work addresses the role of military groups from the Caucasus, integrated into Russian federal forces, within the Syrian conflict. Finally, the programs related to the Countering Violent Extremism (CVE) in the Northern Caucasus, with their limitations, also show a certain change in the implementation and management of new methods to stop the regional insurgency.

Evaluation of the UK Islamic Banking System, Challenges and Prospects

Under the UK financial law, Islamic banks are treated in the same way as conventional banks-there is no special Islamic banking law, nor is there any provision under the current banking law system for Islamic banks. The Financial Services Authority (FSA), the Financial Conduct Authority (FCA) and the Prudential Regulatory Authority (PRA) regulate and supervise all financial institutions, and this includes Islamic banks. However, the only official document to mention Islamic banks is a paper issued by Her Majesty’s Treasury, which simply explains Islamic banking rather than setting out any rules or regulations. The UK banking system’s policy is to not favoritise any specific type of financial institution; all institutions are treated equally, without giving Islamic banks a special treatment.The UK government has tried to facilitate and assist Islamic banks with developing and conducting their activities effectively. many obstacles that previously faced Islamic banks in the country have either been removed or at least reduced to some extent. These efforts have been made to open the gate for Islamic banks to enter the UK banking market and develop their business there. For example, as described in this paper, some changes have been made concerning tax regulation and legislation to help facilitate Islamic banking transactions. In addition, the Islamic Bank of Britain’s definition of ‘deposit’ has been modified to become more acceptable. Generally speaking, the Islamic banking industry in the UK is managed and organised very well, regardless of there being no special Islamic banking law. However, some issues are still existing and faced by Islamic banks in the UK, such as lack of Islamic banking law, shortage of experts, and lack of transparency. Thus, this paper evaluated and criticised the Islamic banking system of the UK and attempted to find out solutions for all these issues. Keywords: the United Kingdom, Islamic Banks and Challenges DOI: 10.7176/PPAR/10-8-04 Publication date: August 31 st 2020

‘We know little of the king’s fair daughter, Claribel’: The Challenge of Islam in The Tempest

In this paper, I focus on an offstage character in Shakespeare’s The Tempest, Claribel, the Neapolitan princess who is given to the King of Tunis by her father King Alonso in an arranged marriage. First, I emphasize the significance of this union in terms of the sexual and political dynamics of the play. Drawing attention to the exchange value of women in establishing hierarchies or alliances between groups in patriarchal societies, I argue that Claribel’s miscegenated union with the African king undermines the play’s overconfident postcolonial interpretations based on the Prospero-Caliban relationship. Reading the play against the historical and political conditions in the Mediterranean, which is the play’s topography, in the second part of the essay, I speculate on the young princess’s possible future in Tunis. Claribel’s story is suggestive of the hundreds of Christian maidens that populated the Islamic harems in this period. While most of these women were acquired through abduction, not through exogamy, their stories and the esteem and power they attained in Muslim royal families may be helpful in envisaging a destiny for Claribel.