Arab Muslim Research Articles

"Arab, brown, and other": Voices of Muslim Arab American women on identity, discrimination, and well-being.

The purpose of the present study was to explore Muslim Arab American women's intersecting identities, the types of discrimination they experience, and the psychosocial effects of those experiences on identity and well-being. Thirteen Muslim Arab American women were interviewed utilizing the consensual qualitative research (CQR) approach. Final domains that emerged from the data included conceptualization of racial, ethnic, and religious identity; experiences and effect of microaggressions; and coping strategies. The results document discrimination at the intersection of their multiple identities, a perceived shift in stereotypes from weak and oppressed to anti-American and violent, and within-group discrimination in the form of colorism and judgment. Reported psychological effects of discrimination include internalization of stereotypes, burden to represent all Muslims, rejection of the White racial label, and increased activism. The findings highlight resilience and coping through active self-acceptance and advocacy. (PsycInfo Database Record (c) 2021 APA, all rights reserved).

Community data-driven approach to identify pathogenic founder variants for pan-ethnic carrier screening panels

BackgroundThe American College of Medical Genetics and Genomics (ACMG) recently published new tier-based carrier screening recommendations. While many pan-ethnic genetic disorders are well established, some genes carry pathogenic founder variants (PFVs) that are unique to specific ethnic groups. We aimed to demonstrate a community data-driven approach to creating a pan-ethnic carrier screening panel that meets the ACMG recommendations.MethodsExome sequencing data from 3061 Israeli individuals were analyzed. Machine learning determined ancestries. Frequencies of candidate pathogenic/likely pathogenic (P/LP) variants based on ClinVar and Franklin were calculated for each subpopulation based on the Franklin community platform and compared with existing screening panels. Candidate PFVs were manually curated through community members and the literature.ResultsThe samples were automatically assigned to 13 ancestries. The largest number of samples was classified as Ashkenazi Jewish (n = 1011), followed by Muslim Arabs (n = 613). We detected one tier-2 and seven tier-3 variants that were not included in existing carrier screening panels for Ashkenazi Jewish or Muslim Arab ancestries. Five of these P/LP variants were supported by evidence from the Franklin community. Twenty additional variants were detected that are potentially pathogenic tier-2 or tier-3.ConclusionsThe community data-driven and sharing approaches facilitate generating inclusive and equitable ethnically based carrier screening panels. This approach identified new PFVs missing from currently available panels and highlighted variants that may require reclassification.

Breast cancer screening among immigrant Muslim arab women in the United States: Analyzing relationships between beliefs, knowledge, spousal support and mammogram utilization

BackgroundRegular mammogram screenings contribute to a decreased breast cancer (BC) mortality rate. Women from ethnic minorities in the United States, however, often underutilize mammogram screenings; in particular, immigrant Muslim Arab (IMAW) women have low mammogram screening rates. ObjectiveTo explore the associations between mammogram utilization and (a) health and religious beliefs, (b) level of knowledge about mammograms, (c) health care provider (HCP) recommendations, and (d) spousal support. MethodsA cross-sectional study employed online data collection. An Arabic or English survey was completed by women who were 45 or older and married, had immigrated from Arab countries, and had no history of breast cancer. Logistic regression was conducted for data analyses. ResultsOf the 184 Immigrant Muslim Arab survey participants, 86.6% reported having had at least one mammogram in their lifetime, and 32.6% adhered to mammograms. Ever having obtained a mammogram and adherence to mammograms were negatively associated with perceived mammogram barriers and positively associated with (a) spousal support, (b) level of mammogram knowledge, and (c) perceived self-confidence. Receiving (HCP) recommendation increased the likelihood of ever having obtained a mammogram. Finally, participants who reported higher levels of perceived mammogram benefits were more likely to have obtained a mammogram within the last 2 years compared to their counterparts. ConclusionsIMAW have demonstrated low mammogram adherence rate. ImplicationsNursing clinicians and scholars must play a role in designing and implementing interventions to promote women adherence to mammograms. Involving husbands in these interventions may improve immigrant Muslim Arab women's mammogram adherence rates.

The Basic Aspects in Building the Islamic Civilization and its Value


 
 
 
 Praise be to Allah, Lord of the Worlds, and may blessings and peace be upon the one who was sent as a mercy to the worlds, our master Muhammad, may Allah bless him and grant him peace, the master of the first and the last.
 The Islamic civilization occupies a high position among the greatest civilizations that have appeared in the history of mankind. it is regarded one of the longest-lived global civilizations and has a great impact on the world. This is achieved through the Islamic religion which was able to make a unity between the human races despite of their diversity. The Arab Muslims have promoted the Islamic human civilization that dominated the world and led it to a high level of prosperity, stability, and security. Muslims made great efforts in spite of the hard circumstances.
 
 
 
 
 Islamic civilization is able to serve humanity and invented everything that would provide a civilized service that elevates the human being everywhere. It also improves its conditions morally, materially, culturally, and spiritually. So it is considered as an immortal human civilization which is represented by the eternity of the divine message of Islam. However, inclusiveness is evident in the Islamic civilization. It includes all aspects of life like economic, political, social, and intellectual aspects. It also provides the human being with all spiritual, mental and physical requirements. Therefore, the characteristics of the Islamic civilization are of humanistic tendency that have universality represented by the power of the Islamic religion. Thus, through its experimental method, it is able to present a civilization that achieves security and justice for all the humanity. Writing about the Islamic civilization is of a great importance because it has a role in building a social solidarity and preserving its high values.

The Suspicions of the Jewish Orientalist Milka Levy-Rubin in her Book Non-Muslims in the Early Islamic and the Response to it

The issue of minorities of all kinds is still active and persistent in the societies of the Islamic majority, and especially in the research'On the basis for dealing with it and the complex legal, jurisprudential and historical formulations of that legislation. Our current research aims to trace the intentions and goals of the Jewish Orientalist "Malik Levy-Rubin, and to identify them, which have been deposited in her book entitled" People of the Dhimma in the heart of Islam from surrender to coexistence, and to what degree did it show the objectivity and impartiality that she indicated at the beginning of this book and that the academic historian must. be characterized by it and to be stripped of sectarianism and away from political differences. We also followed the most important stations at which this orientalist stood, in dealing with the issue of the relationship between the Islamic state and its non-Muslim subjects, and how she followed the other Orientalists who preceded her, as she is trying hard to accuse the Arab Muslims of mental deficiency and their inability to sign treaties on innovative conditions, and she attributes all the agreements concluded by Muslims to an ancient Greek and Roman tradition. Religious tolerance, the testament to the dhimmis.

Hereditary orotic aciduria identified by newborn screening.

Introduction: Hereditary orotic aciduria is an extremely rare, autosomal recessive disease caused by deficiency of uridine monophosphate synthase. Untreated, affected individuals may develop refractory megaloblastic anemia, neurodevelopmental disabilities, and crystalluria. Newborn screening has the potential to identify and enable treatment of affected individuals before they become significantly ill. Methods: Measuring orotic acid as part of expanded newborn screening using flow injection analysis tandem mass spectrometry. Results: Since the addition of orotic acid measurement to the Israeli routine newborn screening program, 1,492,439 neonates have been screened. The screen has identified ten Muslim Arab newborns that remain asymptomatic so far, with DBS orotic acid elevated up to 10 times the upper reference limit. Urine organic acid testing confirmed the presence of orotic aciduria along with homozygous variations in the UMPS gene. Conclusion: Newborn screening measuring of orotic acid, now integrated into the routine tandem mass spectrometry panel, is capable of identifying neonates with hereditary orotic aciduria.

The Role of Religious Culture in Medical Professionalism in a Muslim Arab Society.

Calls have been made to integrate concepts and practices derived from Muslim culture into medical professionalism in Muslim societies. Little is known about how these religious cultural concepts (RCCs) influence medical practice and education. This study explored the influence of RCCs on medical professionalism in Saudi Arabia. This was a qualitative study that implemented a constructivist, grounded theory approach. Semi-structured interviews about RCCs and medical professionalism were conducted with 15 Saudi physicians at a single academic medical center. Purposive sampling was used to recruit participants of different genders, generations, and specialties. Data collection and analysis were iterative. A theoretical framework was formulated. Key findings: (i) the role of RCCs in medical professionalism is perceived to be constantly evolving due to the evolution of societal interpretations of RCCs; (ii) participants described applying two standards to judge what is professional: a medical standard and a religious cultural standard. Participants shifted between these two standards variably and non-linearly. This variable shifting altered the values shaping medical professionalism, at times unpredictably. Academic Saudi physicians argued against assuming a stable traditional interpretation of RCCs, emphasized the evolving contribution of RCCs to medical professionalism, and indicated that the process of merging religious cultural and medical standards in medical practice is variable and may alter medical practice values. Therefore, these physicians perceived RCCs to be useful as supplements to but not as a backbone for medical professionalism. Careful consideration of the potential impact of RCCs on the values of medical professionalism is warranted.

Kelas Sosial dalam Masyarakat Islam Periode Klasik (Dari masa Khulafaur Rasyidin hingga Dinasti Abbasiyah)

This study aims to determine the social life of Islamic society in more depth and social mobility that occurs in Islamic society. This research is qualitative based on literature, using a sociological approach. In the research process, historical methods are used as research stages which include: verification, interpretation and historiography. The results of this study, First, during the Khulafaur Rashidun era, social class struggles were divided into several groups, namely: the ruling class (elite), Arab Muslims and non-Arabs. Second, during the Umayyad dynasty, the social order of society was divided into four classes, namely: the ruling class, converts, sect members, and slaves. Third, the social order of the people during the Abbasid dynasty underwent significant changes by no longer favoring the Arabs as the top class, and all groups had the opportunity to reach the upper social class. The existence of dynamics in the social class system of Islamic society starting from the Khulafaur Rashidun era to the Abbasid dynasty had an impact on all aspects of the social life of Islamic society.

Impact of Algeria's Reservation to CEDAW on the Freedom of Muslim Women

It is well established that the international community, and particularly Western society, follows the belief that women, especially Arab Muslims, do not enjoy a measure of freedom, for the reason that they are not considered to have de facto equality with men in rights before duties. This has resulted in suffering regarding all forms of blatant discrimination and this is not in line with the principles preached by the human rights advocated by international organizations and conventions. The latter clearly necessitated the enactment of a convention guaranteeing women's freedom through equality between the rights of women and men and the elimination of all discrimination between them. All this aforementioned discrimination and lack of freedom resulted in the Convention on Elimination. On this basis, the rationale of the present research paper and its objectives aim to shed light on the issue of women's empowerment regarding their rights at both, the level of international conventions as well as legal texts. In addition to this, the Algerian legislator had attempted to reconcile with the provisions of the Convention on the Elimination of all forms such as Discrimination against Women whether through the rules of family law or those rules that are derived from Islamic law.

India’s policy towards the Arab–Israeli conflict, the Palestinian issue and Israel: the Indira Gandhi years

During her tenure as prime minister of India, Indira Gandhi reaffirmed India’s commitment to three interconnected and overlapping factors that shaped the country’s early regional outreach: Muslims, Arabs and Pakistan. Decisions by the government on the Arab–Israeli conflict, the Palestinian issue and (non-)relationship with Israel were usually ‘path dependent’. Mrs Gandhi, well aware of the significance of the ‘Muslim vote’ to her electoral victories, reaffirmed India’s support for Arabs and the Palestinian cause against Israel, thereby appeasing her domestic Muslim constituency. The establishment of Pakistan as an avowedly Islamic state, combined with the Indo-Pakistani conflict over Kashmir, forced the two countries to compete for the support of Muslim Arab states. Indira Gandhi cultivated Arabs by diplomatically supporting them in their conflict with Israel, first by strongly condemning Israel during episodes of conflict between the two parties and then by unequivocally supporting Palestinian self-determination through diplomatic recognition of the Palestine Liberation Organization. Despite Mrs Gandhi’s pro-Arab statements, India did not receive the same level of diplomatic support from Arab countries, which favoured Pakistan in Indo-Pakistani subcontinental conflicts. In contrast, Israel provided India with both military and diplomatic assistance. Despite this, and despite repeated calls from the opposition, Mrs Gandhi refused to normalise relations with Israel, believing that a pro-Arab stance would be more beneficial to national interests. The attitude portrayed India as completely partisan, preventing it from acting as a mediator in the Arab–Israeli conflict, which was a stated goal of India’s West Asia policy.

Political Correctness in Social Media towards Palestinian Content from Arab Muslim Youth Perspective

Belief in political correctness and its use in daily life has occupied the interest of many researchers recently, especially with its spread and penetration in various areas of life. Although the concept of political correctness appears to be benevolent, which is represented in defending the rights of minorities, what lies within is extremism, bias, and the silencing of those who oppose, criticize, or even express their opinion. This study mainly aims to know the repercussions of political correctness in social media towards the Palestinian content, from the point of view of Arab Muslim youth who are active on social media. To achieve the objective of the study, the analytical survey method will be followed, and the questionnaire tool will be used on a random sample of Arab Muslim youth active on social media platforms. The study assumes that there are repercussions of political correctness on the Palestinian content on social media platforms, and it also assumes that there is a restriction of Palestinian content on social media that increases and decreases in line with the periods of escalation between the Palestinians and the Israeli occupation.

Are Christian Arabs' business models different from those of Muslim Arabs?

PurposeThe study aims to test a measurement scale to examine social business networks (Wasta) surrounding Arab Christians and Arab Muslims.Design/methodology/approachA 31-item scale was used to capture Wasta, consisting of the following: Mojamala (emotional), Hamola (conative) and Somah (cognitive) tri-components. A total of 149 Christian Arab and 304 Muslim Arab respondents were sampled and multi-group structural equation modeling was used to confirm the concept and test several hypotheses.FindingsThe findings from the study reveal that in order for success to occur within the Arab context, a sequential process of first developing Mojamala is necessary, before Hamola can prevail. Christian Arabs are motivated to integrate with society and form relationships via generalized trust. Muslim Arabs meanwhile tend to retain their distinct culture, using social networks to forge particularized trust. Shariah principles may also play a significant role in explaining why satisfaction was not found to be a necessary condition for Arab Muslims in driving relationship performance.Research limitations/implicationsThe study suggests that the 370 million Arab population may not be totally cohesive and should be refrained from being grouped together. In-group identification is a major contributor in explaining why business models are different between Arab Muslims and Arab Christians. The findings further support that Muslim Arab business models are based on tribalism or sheikocracy, whilst Christian Arab business models are based on legalistic frameworks and integration.Practical implicationsThe study supports prior research associated with Muslim Arab business models based on tribalism or sheikocracy (Ali, 1995). The findings suggest that Arab Muslim business models focus on particularized trust as opposed to generalized trust that is common in Arab Christian business models and in most western countries. The study demonstrates that Mojamala (the emotional construct), Hamola (empathy) and Somah (particularized trust) are useful constructs for building Wasta and they serve a core element for Arab Muslim business models. Mojamala and Somah both directly affect satisfaction. Somah and satisfaction have a direct influence on performance.Originality/valueThe findings provide evidence to support institutional theory. Also from a stakeholder theory perspective, viewing companies, not only through an economic lens, but also building social institutions, can lead to a better understanding of business models drawing on diverse cultures and faiths. The study may therefore serve as a useful reference for academics and practitioners as they grapple to enhance satisfaction and leverage performance advantages within this context.

The Adaptation of the Western Perspective (Don DeLillo) on Terrorism in Fadia Faqir’s Willow Trees Don’t Weep

The study aims to identify how the American author, Don DeLillo presents Arab Muslims in his novel Falling Man, likewise explores how the Jordanian-British, Fadia Faqir, presents Arab Muslims by adopting the Western Perspective of them in her novel Willow Trees Don’t Weep. To achieve the objectives of the study, the theory of Post-colonialism is used, and specifically the views of Edward Said on Orientalism are applied to both novels. The study concludes by presenting how both authors - Don DeLillo as a Westerner and Fadia Faqir as an Arab - present their Arab Muslim characters as terrorists in their respective works Falling Man and Willow Trees Don’t Weep.

Breastfeeding Practices and Associated Factors among Immigrant Muslim Arab Women Living in a Metropolitan Area of the Southwest of United States.

Muslim Arab immigrants are a fast-growing, under-studied, and underserved minority population in the United States. Little is known about breastfeeding practices in this population. The objective of this study was to describe infant feeding practices and factors associated with these practices among immigrant Muslim Arab women. A nonexperimental-one group, cross-sectional, descriptive, prospective design was used to identify infant feeding practices among immigrant Muslim Arab women. A convenience sample of one hundred sixteen immigrant Muslim Arab women with at least one child five years or younger was recruited from a large metropolitan area in the Southwestern region. Participants completed the social ecological model of health promotion self-reported questionnaire. Descriptive statistics were performed to identify infant feeding practices and logistic regression was used to identify factors associated with these practices. Immigrant Muslim Arab mothers demonstrate high breastfeeding initiation rates (99.2%) and lengthy breastfeeding duration (M = 11.86, SD = 8.04), but low rates of exclusive breastfeeding at six months (21.6%). The most frequent reasons for early termination of breastfeeding were perceived insufficient milk (44.4%), child was still hungry after breastfeeding (37.5%), and the belief that the child was old enough to stop breastfeeding (32.9%). Development of educational interventions are needed to improve breastfeeding exclusivity and raise women's awareness of the importance of exclusive breastfeeding. Healthcare providers should help women gain confidence in their ability to produce enough milk to successfully continue breastfeeding.

Ispahbads of Tabarestan and Convergence with Islamic Civilization

The history of Tabarestan or Mazandaran, a part of the lush and elongated expanse located between the Caspian Sea and the Alborz Mountains, has witnessed many transformations in connection with the history of Iran and Islam. Despite the Arab Muslim advance into the vast majority of Southwest Asia, due to its unique climatic conditions and distinct social characteristics, Tabarestan resisted the influence of the Islamic political system and the acceptance of the new culture and religion. One of the reasons for this resistance was the presence of independent ruling dynasties known as the Ispahbads, whose rulers outwardly accepted the sovereignty of the Arab caliphs to preserve their hereditary power, until the rise of the Alavids and Daylamites diminished their influence. This research, aiming to investigate the nature and process of political relations between the Ispahbad dynasties of Tabarestan and the Islamic Caliphate during the 7th to 10th centuries CE, employs a descriptive-analytical method to discuss the nature and reasons behind the interaction and confrontation between the local rulers of Tabarestan and the Umayyad and Abbasid caliphs, seeking to uncover the hidden aspects of local history in this period. The research findings indicate that the Ispahbads of Tabarestan, by implementing a dual and pragmatic policy, sought to safeguard the ancient structure of their political system and the homogeneous fabric of their subordinate society in Tabarestan from transformation, thereby contributing to the continuity of the existing status quo. However, with the arrival of new actors, most of them ceded the field to the emerging players in the political and power arena of medieval Iran.

ABU ABDULLAH GNAGAR BLOGGER BUKHARA HISTORY

Khorasanopening and beyond the river were a major historic event carried out by the Arab Islamic armies in spreading the Islamic religion and lifting the injustice from the Iranian people who were oppressed by the Sassanid state. Where the Arab Muslims inhabited Iranian cities and mingled with their inhabitants and worked to change their political, social and economic reality until the city reached the foundations of its civilization and civilization in the fourth century of migration thanks to the Arab mentality, which worked seriously and continuously on the development and progress, after settled by the Arab conquerors and interact with the movement of development and civilizational The march of Islamic history. This is what led to the emergence of a constructive intellectual and cultural movement. In each city, scholars and modernists from among their sons belong to ancient Arab origins and contribute to the various scientific, religious and literary disciplines. The affiliation with the city became part of the self-communion and deep love of these cities and pride in their introduction and declaration. Every historical, intellectual or cultural opportunity and boasts of other concrete cities. Which led to the emergence of historians without history of their cities to boast and compete with the rest of the historians of other cities, until it reached something advanced in the history of Arab Islamic civilization. The history of the cities of Khorasan, Nesapur, Samarkand and others was of particular importance in historical studies to an extent indispensable. Especially the city of Bukhara heart and the beacon of science and knowledge and the state of Khorasan in the time of the Sassanid emirat

The peculiarity of the dialectical ideas of the Second Teacher, a prominent representative of the Muslim Renaissance

AbstractThis paper investigates the development of dialectical concepts about the universe, being, metaphysics, scientific methods, and the knowledge of philosophers. The methods it uses are mainly theoretical and empirical methods, such as analysis and synthesis. Within the boundaries of the designated topic, it offers a systematic analysis of the historical periodization of Arab Muslim philosophy from the eighth century to the twentieth. The paper examines the activities of the prominent philosopher and mathematician Abu Nasr Muhammad ibn Muhammad al‐Farabi, showing the circumstances of his borrowing certain forms, concepts, and structures from ancient Greek philosophers. The paper's main conclusion is that al‐Farabi is a Second Teacher in modern philosophy, meaning the continuation in his works of the search for a scientific approach to the study of various forms of being.

Cinematic Representations of Iran after 9/11 and their Instrumentalization by the American Foreign Policy

This paper is part of PhD research that studies the audiovisual representations of Iran by the American Popular Culture from 1973 until the present, emphasizing the films and series representing the country that were released after 2001 and were mainly productions of the Hollywood Industry and the Conglomerate American Media. Findings so far suggest that the majority of the audiovisual images referring to Iran construct the profile of a country that is Oriental, backward, condoning human rights violations, and being described as a state sponsoring terrorism. Such descriptions endorse the country’s positioning on the “Axis of Evil” and legitimize American foreign policy in the Middle East. What is striking is that the majority of the biased cinematic storytelling regarding Iran does not directly coincide with the skyrocketing Islamophobic depictions of Arab Muslim populations, which was one of the many repercussions of the tragic events of 9/11, but rather the majority of the racialized viewings of Iran seem to take place during 2005–15 and can be associated with the presidency of Mahmoud Ahmadinejad, the agony of Western governments for non-proliferation of Iran and the imposition of economic sanctions to the country because of its nuclear program.

Becoming Turāth: the Islamic Tradition in the Modern Period

Abstract In Egypt today, turāth (often translated as “heritage”, “legacy”, or “tradition”) is a pivotal concept for the Muslim religious scholars (ʿulamāʾ) of al-Azhar, the preeminent institution of Sunni learning located in Cairo. Although scholarly interest in turāth has grown in recent years, this literature has focused primarily on articulations of the concept at the hands of the Arab intelligentsia without attention to the ʿulamāʾ. To address this lacuna, and in so doing, offer a more complete understanding of the politics and contours of turāth debates in the contemporary Arab Muslim world, this article analyzes turāth in the writings and statements of ʿAlī Jumʿa (b. 1952), one of its most prolific interpreters amongst the contemporary Egyptian ʿulamāʾ. Sections one and two explore the semantic evolution of turāth in the intellectual genealogy within which Jumʿa locates his understanding of the concept, which includes two students of al-Azhar: Muḥammad ʿAbduh (1849–1905) and Ṭāhā Ḥusayn (1889–1973). The third section analyzes Jumʿa’s conceptualization of turāth and compares it to those of ʿAbduh and Ḥusayn. The article argues that Jumʿa’s representation of turāth is central to his efforts to reassert the intellectual and religious primacy of the ʿulamāʾ in the contemporary Muslim world.

INTRODUCING EXISTENTIALIST PEDAGOGICAL APPROACHES FOR CULTIVATING AUTHENTICITY IN ISLAMIC EDUCATION

The Arab Muslim world has had brief encounters with “Western Existentialism,” a post-Enlightenment European literary movement, during the nineteenth century. (Di-Capua, Existentialism 70 years After 2019) mentions it was introduced by Alexander Koyré, a fleeing Russian French immigrant who took up a teaching position at a Cairo university thereby exposing a generation of young Egyptians, to Sartre and Merleau-Ponty the likes of Husserl and Heidegger. Most notable among them was Abdur Rahmān Badawī (b.1917-d.2002). Since then, different Arab and Islamic forms of existentialist thought evolved in literary works aimed at decolonialisation and suppression around the Arab Muslim world. Though this article is not a follow up of those early achievement it sets out to highlight key issues and themes of what a speculative “Islamic” existentialist approach to education practice (thereafter referred to as EIEPs) must consider.