Muslim Influence Research Articles

The Cultural and Historical links between Turks and Afghans in the First Era of Islam

Though Turks and Afghans are located far off geographically yet it may not be perceived as a marker of friction between the two nations. The Islamic history in the middle Ages reveal that Islam has spread in the Turkish and Afghan regions amongst the indigenous tribes heralded a marked cultural and linguistic influence in the cited regions. The Turks' contact with the Islamic world started in the era of four Caliphs and the Umayyad dynasty reaching out to the western regions of the "Bab" region adjacent to Turkish territory in 22 AH. This contact resulted in the spread of Islam amongst the Turks and their men took part as part of Muslim army leading to propagation of Islam. Moreover, In the Abbasid era, the number of Turks assuming leadership positions had increased in the Muslim state. This contact sustained in the Islamic world to the East in the Turkish areas after the Muslims crossed the JIHUN River (Amu Darya) in 31 AH under the leadership of QUTAYBA Ibn Muslim. Thus Islam spread among the Turk Tribes under the rule of the SAMANI Governors where they spearheaded the extension of Muslim influence to Tirmiz, Bukhara, Samarkand and other Central Asian countries due to the simplicity of Islam. As for the Afghans' contact with Islam in the West, it began in the era of four Caliphs and the Umayyads eversince Herat was conquered in the year 23 AH; Jawzjan, Balkh and Takhar in the year 32 AH by Al-Ahnaf bin Qais from northern Afghanistan; Zabul in the year 43 AH and Kabul in 44 AH by Abd al-Rahman bin Samra. However the eastern areas of Afghanistan and the Khyber Pakhtunkhwa in Pakistan, although Islam reached there in the first century, did not enter the Islamic rule. They remained either under the tribal control or were ruled by the Indian kings until the Ghaznavids took over through Prince Subuktagin in Ghazni in the last decade of the 4th century.There has remained direct contact between the Turks and Afghans after the displacement of the Turkish tribes to the Gazani state in the south of the Jihun River.The state sovereignty of the Turkish majority was due to their leadership positions and a large part of the military formation included the Turks and Afghans. Hence the two nations lived with a clear linguistic and cultural influence with hundreds of basic words in common as for instance the Turkish names for Afghan men and women and dozens of Turkish names for villages and cities. There are even common tribal traditions and customs between the two peoples. This research addresses the historically direct contact between the Turkish and Afghan tribes with cultural and social impact between the Turks and Afghans.

Islam's weight in global history: A response to Sidaway.

In this commentary, we discuss three major themes that Sidaway raises in his article, 'Beyond the Decolonial: Critical Muslim Geographies': the problem of Muslims as 'others'; the fraught role of religion as a universal category; and Muslim geographies as perceived in area studies and global history. Along these lines, we argue that Sidaway makes a number of important interventions aimed at changing the social science focus on Muslims in the West, highlighting the importance of Islamic concepts, and dislocating spaces of Islam from predefined geographical areas. After a critical discussion of the specific approaches presented in the article, we follow up on Sidaway's encouragement to think beyond the decolonial. We see this as an invitation to formulate our own vision of a new global history of Islam that takes into account traces of the influence of Muslims and of Islam more broadly speaking from Indigenous Australia to China to the Americas, and from everyday culture in Europe to extinct empires in Iberia, Sicily, and the Balkans. From this perspective, we argue, a more serious engagement with the multitude of global Islamic influences beyond Muslim communities might turn into a powerful force of decolonization.

Mughal Heritage in Delhi: Toponymics Manipulation

In the post-colonial world, when new nations one after another gained independence and got out of the colonialists hand, “toponymic games” have become a global phenomenon. The main goal of such manipulations was to return historical justice, to remove associations with the oppressive past from the collective memory of citizens. Post-colonial India was also affected by renaming stir at various levels. Toponyms associated with Muslim dynasties began to undergo changes at the most. Muslim dynasties ruled India from the XIII to the mid XIX century. Over this long period of time, they had a great impact on the history and culture of India. Muslim influence especially affected the capital city of Delhi. This significant historical period is also reflected in the toponymy of the city. The article shows how the names of streets associated with the history of Mughal India are being erased from the map of Delhi and from the memory of the inhabitants of Delhi in recent years (often it’s being done at the initiative of politicians affiliated with the pro-Hindu BJP). Each year the New Delhi Municipal Committee receives more than 300 street and park renaming requests. Aurangzeb Road in New Delhi (which name was changed to A.P.J. Abdul Kalam Road in August 2015) was the first to be renamed. In an effort to make nice with the Hindu majority, rename claims are on the rise during India’s election campaigns. Nonmuslims say that all the troubles of the country came to the fore as the result of the Muslim invasion. So, the point of street rename is not in the dissonance of toponyms themselves, but in their meaning.

Confessional policy of the Russian Empire in the western part of Kazakhstan (mid XIX – early XX centuries)

Undoubtedly, the western region of Kazakhstan is unique and strategically important compared to other regions. First of all, the influence of the Kazan and Ufa madrassas, the largest Muslim centers in the region due to their geographical location, and the international nature of the Jadid movement, and secondly, the richness of archival data and the independence of religious representatives from the region should be accentuated. At the same time, the Muslim influence of Tatar mullahs’ activeness in the region weakened, and the number of educated Kazakh clerics increased, who, in their turn, joined forces with the Alash intelligentsia to intensify the struggle for national liberation. The western region of Kazakhstan has long been distinguished by its close historical and cultural ties with Volga Bulgaria, the Caucasus, the Black Sea and developed Muslim centers such as Iran and Khorezm. Especially in the late XVIII-XIX centuries cultural ties with the Volga-Ural region intensified as the Kazakhs of Junior Zhuz became Russian citizens and further integrated into the Empire. In other words, favorable historical conditions have been created in this region for the rapid development of Islam. Therefore, the geographical scope of the topic is based on the western regions of Kazakhstan.

“Muslim Shaitans” in the history of Finno-Ugric peoples of Ural and Western Siberia of the XVII century

The subject of this research is the written historical sources that contain the term “Shaitan” and indicate the non-Orthodox nature of its origin in the history and culture of Finno-Ugric population of Ural and Siberia. Methodological framework is comprised of the Frontier Thesis by F. Turner. Historically, the traditional culture of Finno-Ugric peoples of Ural and Siberia was influenced by Muslim and Christian missionaries. Although in the XVII century, retained the influence of the Muslim – descendants of the Kazan and Siberian Khanates, it was also the influence of the Russian Orthodox Church. Such combination substantiated twofold processes in the history of Finno-Ugric peoples. The research employs the comparative-historical method that reveals the degree of Christian and Muslim influence upon the formation of the image of “Shaitan” and its use in the culture of Finno-Ugric peoples. The ehnographic materials collected and published prior to 1917 authored by N. Witsen, G. I. Novitsky, K. F. Karjalainen, and I. N. Smirnov served as the source base for this work. The use of the term “Shaitan” in Finno-Ugric cultures of Ural and Siberia has not been previously associated with the Muslim influence; this approach is implemented for the first time. The authors are also first to publish the field materials, which mention Num-Torum as the “former Muslim god”. The conclusion is made that relatively to the XVII century, there was no single (Christian) method of infiltration of the term “Shaitan” into local cultures, as for a long time, Finno-Ugric peoples of Ural and Western Siberia were under the influence of Muslims. The signs of such influence were replaced by Christianity throughout centuries, and the Islamic norms in the culture of Finno-Ugric peoples gradually faded away.

‘Conversion’ to Islam in Early Medieval Europe: Historical and Archaeological Perspectives on Arab and Northern Eurasian Interactions

In recent years, the influence of Muslims and Islam on developments in medieval Europe has captured the attention of scholars and the general public alike. Nevertheless, ‘conversion’ to Islam remains a challenging subject for historical research and demands more transdisciplinary collaborations. This article examines early medieval interactions between Muslim Arabs and Northern and Eastern Europeans as a case study for whether some individuals in Northern Eurasia ‘converted’ to Islam. More importantly, we address some key examples and lines of evidence that demonstrate why the process of ‘conversion’ to Islam is not more visible in the historical and archaeological records of Northern Eurasia. We find that, despite the well-established evidence for economic exchanges between the Islamic World and Northern Eurasia, the historical and material records are much more complex, but not entirely silent, on the issue of religious change. We also conclude that religious connectivity and exchanges, including with Islam, were common in early medieval Northern Eurasia, even if it is difficult in most cases to identify conclusive instances of ‘conversion’ to Islam.

Pre-9/11 Politics of Islamophobia and Hanif Kureishi’s The Black Album (1995)

The rising tide of Islamophobia and the consequent acts of violence pertaining to it over the past couple of years, is inflicting misery on Muslims living across the globe. This situation calls for a clear understanding of the phenomenon of Islamophobia. Using the New Historicist approach, this paper embarks on reading Hanif Kureishi’s The Black Album (1995) in the backdrop of the politics of Islamophobia in the pre-9/11 context. It thus attempts to highlight the working of the West-driven anti-Muslim political and literary discourse prevalent during the pre-9/11, or post-Cold-War era. The application of Stephen Greenblatt’s thesis of power, subversion and containment enables us to examine the selected novel by situating it within the actual political discourse prevalent during the time of its production to examine its treatment of the Western political narrative of Islamophobia. The study finds that since the 1990s, the West has been relying heavily on the political discourse that intensifies the narrative of Islamophobia in order to contain the subversion it encountered in the form of rising Muslim influence and immigration crises in the West. In the case of literary discourse however, we suggest that while The Black Album (1995) may seem to comply to the Western narrative of Islamophobia, it also offers sights of subversion to the anti-Muslim narrative by exposing Western bias and racist tendencies; and, in return, it ultimately demands negotiation and change.

ВІЙСЬКОВО-ПОЛІТИЧНІ ОБСТАВИНИ ПЕРЕМОГИ МУСУЛЬМАН У БИТВІ ПРИ АЛЬ-КАЗІМІ У 633 РОЦІ

The Battle of Kazima in 633 marked the beginning of a series of successful victories by General Khalid ibn al-Walid on the west bank of the Euphrates, which opened up opportunities for the Arab Caliphate to defeat the Iranian Sassanid Empire. The battle was a minor and secondary skirmish between Iranian border guards and nomadic robbers. The number of soldiers involved in the battle on both sides was not significant. In fact, the battle of Kazima was a clash between Arab Muslims and non-Muslim Arabs with the support of a small contingent of professional Iranian troops. The Iranian command followed passive and wait-and-see tactics, while the Arab military leader Khalid ibn al-Walid used mobile rapid maneuvering tactics to determine its course. The Iranian army and its allies were forced to fight after a long grueling march through the desert and weakened fighting spirit. At the beginning of the battle, the Arabs managed to trap and kill the Iranian commander Hormuzd, which further worsened the moral and psychological condition of the Arab Confederates allied with the Sassanids and led to their escape from the battlefield. The victory in the battle of Kazima had a largely moral and psychological significance for the Muslims, as it persuaded non-Muslim Arab tribes to join the Arab Caliphate. As a result of the victory at al-Kazimah, Muslims received significant material resources as military booty, which increased the influence of Muslims among the Arab leaders. It is not scientifically appropriate to call the battle of al-Kazimah a "battle of chained or tied" because of the absolute fiction of the plot about a load of iron chains in the convoy of the Iranian army. The fact that soldiers were tied up during combat formation was common in Iranian military practice, but its use was inappropriate in the Battle of Kazima.

Islam and Politics in Mali: What Stakes?

The appearance of Islam in Mali dates from the thirteenth century (period of the empire of Mali). The main actors of this Islamization were the traders and the Almoravids. From this time to now Islam remains popular as well as its leaders. Religious leaders are the interface between public administration and society. Mali opted for democracy in 1991, which created more political openness, particularly in terms of public freedoms. Therefore, we are witnessing the rise of Muslim influence in the democratic game. This fact provokes the debate on the place of Islam in political life. The distinction between politics and religion is necessary, but it does not absolutely forbid Muslim actors from taking a democratic stand on issues relating to the life of the nation. The religious space is characterized by the multiplication of sects and the competition between its actors. This phenomenon is reinforced by the support of the powers of the Muslim world which are in logic of ideological competition. The security issue in Mali deteriorated by the terrorist attacks worries Mali and its Western partners. This fear is related to the will expressed by Muslim leaders displaying Islam as a source of social rules. Many observers believe that this will threaten the universal values of democracy.

PERKEMBANGAN ISLAM ARAB SAUDI

The kingdom of al-Sa'ūdiyah actually existed since 1446. However, as a strong dynasty and established the Saudi Arabia state is since the era of Abd. Aziz ibn Abd. Rahman al-Sa'ud (Ibn Saud) with the spirit of Wahhabism and British aid. Officially in 1932 the Kingdom of Saudi Arabia became an Islamic state with a monarchic system under King Ibn Saud. This paper will discuss the history of Islamic development in Saudi Arabia which is now as an Islamic State. Saudi Arabia is now dominated by the kingdom of al-Sa'ūdiyah which is influenced by Wahabiyah religious beliefs. From the beginning of the nineteenth century the Wahabiyah movement received support from Muhammad Ibn Sa'ud. They began expansion which culminated in the conquest of most of the Arabian peninsula and made social, religious and political set agendas in Saudi Arabia. Wahabiyah continues to expand and exist in Saudi Arabia, especially in the mid-19th to the 20th century, and its development pattern is based on top down. Thus, the development of Islam in Saudi Arabia can not be separated from Wahabiyah influence. In the midst of social change, Saudi authorities continue to maintain Wahabiyah as a royal religious ideology. In fact, Wahabiyah ulama also play a role in giving religious approval to the policies of the royal government. However, other factors that also make Islam flourish in Saudi Arabia are the historic impact as the main influence of Muslims since the Prophet era and Saudi Arabia's strategic position for various information reforms in the Islamic world as it controls Mecca and Medina as the sacred city (Haramain). On the other hand, the development of Islam in Saudi Arabia can also be seen in terms of Islamic politics played by the royal government and its foreign political economy which is deemed to be close to the Brtish, US or the West in the Middle East, preferably in the Israel and Palestinian conflict.

Perkembangan Islam Arab Saudi

The kingdom of al-Sa'ūdiyah actually existed since 1446. However, as a strong dynasty and established the Saudi Arabia state is since the era of Abd. Aziz ibn Abd. Rahman al-Sa'ud (Ibn Saud) with the spirit of Wahhabism and British aid. Officially in 1932 the Kingdom of Saudi Arabia became an Islamic state with a monarchic system under King Ibn Saud. This paper will discuss the history of Islamic development in Saudi Arabia which is now as an Islamic State. Saudi Arabia is now dominated by the kingdom of al-Sa'ūdiyah which is influenced by Wahabiyah religious beliefs. From the beginning of the nineteenth century the Wahabiyah movement received support from Muhammad Ibn Sa'ud. They began expansion which culminated in the conquest of most of the Arabian peninsula and made social, religious and political set agendas in Saudi Arabia. Wahabiyah continues to expand and exist in Saudi Arabia, especially in the mid-19th to the 20th century, and its development pattern is based on top down. Thus, the development of Islam in Saudi Arabia can not be separated from Wahabiyah influence. In the midst of social change, Saudi authorities continue to maintain Wahabiyah as a royal religious ideology. In fact, Wahabiyah ulama also play a role in giving religious approval to the policies of the royal government. However, other factors that also make Islam flourish in Saudi Arabia are the historic impact as the main influence of Muslims since the Prophet era and Saudi Arabia's strategic position for various information reforms in the Islamic world as it controls Mecca and Medina as the sacred city (Haramain). On the other hand, the development of Islam in Saudi Arabia can also be seen in terms of Islamic politics played by the royal government and its foreign political economy which is deemed to be close to the Brtish, US or the West in the Middle East, preferably in the Israel and Palestinian conflict

UPI Students’ Perceptions of Jihad Based on Their Regions of Origin

Extreme and radical events in the name of jihad by a group of Muslims, has now spread to several areas of Indonesia, including in universities such as Universitas Pendidikan Indonesia (UPI). It is assumed that UPI students’ regions of origin give effects on their perceptions of jihad. The purpose of this study is to describe and to analyze UPI students’ perception about jihad based on their regions of origin. The study employed descriptive method with qualitative approach. The data collection was performed by using special instrument related to jihad. The instrument was assigned to members of three Islamic Student Activity. The data were analyzed by using Miles and Huberman model and confirmed to the jihad reading variant of Yusuf Qardhawi. The results show that the geographic area and sociological characteristics of a Muslim influence his/her religious views, including the perception of jihad. Textual or literal religious understanding of the source of Islamic teachings and the paradigm of equating all geographical regions tend to give rise to conservative, extreme, and radical perceptions. Meanwhile, the perception of moderate jihad arises from a contextual or ma’nawi understanding of the source of Islamic teachings as well as observing the geographical diversity of a region.

Dialogue on Dialogue

Dialogue on Dialogue Nourah Abdullah M. Alhasawi interreligious dialogue, Saudi Islamic studies, Leonard Swidler, Dialogue Decalogue, Fahad al-Homoudi, interpretation of religious texts Interreligious dialogue (IRD) is relatively new in many contexts. However, dialogue in itself is an activity that humans have always done and continue to do in almost all aspects of their everyday life, including in religious encounters. In other words, the essence of dialogue has always been present in human interaction, although not exactly in the way that it is understood and practiced today as "interreligious dialogue." This relatively new version of dialogue is considered by some to be a revolutionary achievement of humanity in the few last decades. Others think of it as a manipulative tool of the dominant, who are now exploiting religion to gain more power. Some others accept "dialogue" in some situations but hesitate to accept how it is thought of and practiced today by dominant cultures under the name of IRD. In my country, Saudi Arabia, there are all three points of view. Here, I will focus on Saudi Islamic Studies academics. Many of them are considered to be religious leaders with enough influence to promote IRD and to encourage its acceptance among Saudis. However, generally speaking, those academics are hesitant and distrustful when it comes to IRD. Therefore, introducing IRD to them through academic work could be the most practical way to confront their disinclination and to build trust. I must stress here that not all academics in the field of Islamic Studies [End Page 587] are reluctant to enter the world of IRD, as some have already started initiatives. My aim is to study one set of IRD principles and anticipate the questions and doubts of veracity that Saudi scholars might have regarding those principles. This essay explores the possible reasons for the disinclination toward IRD by many Saudi Islamic Studies scholars. As a Saudi involved in Islamic Studies and a participant in IRD, I assume that the ambiguity of the term "IRD" is an essential part of the problem. In other words, not knowing the theory and the principles behind IRD, people are unable to decide whether it is compatible or incompatible with their religious beliefs and personal values. However, that cannot be the only reason. Before investigating their own reasons, IRD should be introduced to them by someone with whom they can relate in a way that they are used to. Thus, I chose to interview Professor Leonard Swidler. His "Dialogue Decalogue" (DD),1 which I have studied, is well known and accessible among IRD practitioners. Further, both Swidler and his work are better known in Saudi Arabia than are other experts in the field. In addition to the interview transcription, Swidler shared with me five research papers to explain where he currently stands on the topic: (1) "The Importance of Critical-Thinking for Deep-Dialogue, for Humanization"; (2) "Deep-Dialogue/ Critical-Thinking/ Emotional-Intelligence/ Imagination/ Competitive-Cooperation/' Spiritual-AIKIDO"; (3) "Interreligious Dialogue: Origin and Meaning"; (4) "Commonalities among Religions"; and (5) "The Meaning of Life in the 21th Century."2 I will focus here only on interreligious, not ideological, dialogue. Throughout this essay and the interview, I discuss the ten principles of IRD that Swidler learned from his experience and shared with the world as the DD. By interviewing Swidler and clarifying my understanding of his principles and logic, I avoid misunderstanding and misinterpreting his valuable work. [End Page 588] Dialogue in Saudi Arabia As concept and practice, dialogue is not new in the Islamic tradition. In the Holy Qur'ān and Hadeeth, the Prophet's (PBUH) teachings, there are many examples of women, men, angels, animals, and other beings who dialogued with everyone, including God. In the Middle Ages, Muslim scholars dialogued about religions and religious issues. They wrote books and organized dialogue encounters with people from different religious backgrounds. Some of Swidler's work3 mentions the positive influence of Muslims on Western thought. The dialogue continues even today. However, most of the earlier dialogue was more doctrinal than interreligious in nature. Even though dialogue is encouraged in the Qur'ān and the Hadeeth, the majority of people in some countries in the Islamic world...

Influencing consumer boycott: between sympathy and pragmatic

PurposeThis paper aims to examine consumers’ responses to products that are influenced by their moral justification. Specifically, this paper examines the factors related to consumers’ moral response and choices, including religious affiliation and obligation, group memberships, group reference, type of product and link of egregious conduct to particular products. This study explicates Adam Smith’s concept of people’s proprietary emotion that potentially affects their purchasing behavior.Design/methodology/approachThis study uses focus group discussion with nine consumers across ethnic groups in Malaysia. A recent boycott case was used to stimulate the group discussion. Their statements are displayed in the findings to show their expressions verbatim.FindingsThe findings outline that consumers’ participation in the boycott of products is influenced by their moral judgment with frequent addressing of the religious affiliation and obligation, group reference and group membership factors. Additionally, there is a tendency that certain issue(s), although perceived as a universal humanistic issue, would be relatively closer to people with backgrounds similar to the majority of the victims of a particular issue. However, such a boycott action has issues such as duration of action, consistency of action and choice of pragmatic over moral decision that weigh the efficacy of the boycott action toward products related to certain egregious actions. Overall, the non-participation decision had been attached to factors such as type of product, boycotting cost, brand attraction and function or usefulness of products. These factors may also moderate consumers’ sentiment to boycott a particular product(s) in the long term.Originality/valueThis paper offers new insight regarding factors influencing participation in the boycott of products which were suspected to have link with egregious conduct towards certain Muslim groups. This paper offers a different perspective by integrating ethical theory into the discussion. In addition, it explores the influence of Muslims’ brotherhood concept on participation in boycott activities.

Religious change and experimentation in Indonesian Hinduism

This paper examines change and experimentation in Agama Hindu Dharma, a form of Hinduism which has adapted to the modern Muslim influence in Indonesia by emphasizing a monotheistic deity unique to the country and an ethical system and prayer rituals with many similarities to Muslim practices. This is a new form of Hinduism developed by scholars, psychologists and priests. The paper analyzes changes in ritual, the arts, and theology. It also focuses on the major locale for modernization, the religion curriculum used in public education. It is a study of religion as lived, with experimentation that has been adopted into state policy.

Collection and characterization of grapevine genetic resources (Vitis vinifera) in the Holy Land, towards the renewal of ancient winemaking practices

The importance and extent of wine consumption in all life aspects at the Holy Land is well documented. The Muslim influence in this region led to the abandonment of winemaking practices, and possible loss of indigenous wine varieties. Here we present a country wide collection of the local grapevine population including wild and cultivated forms, and its characterization by genetic, ampelographic and enological methods. The ampelographic analysis shows clear differences between Sativa and Sylvestris groups in flower, leaf and cluster parameters, and that most Sativa belong to proles orientalis. Genetic population analysis was conducted by analyzing 22 common SSR markers, determining first the unique genotypes, and internally assessing the population’s structure, showing the existence of two distinct Sativa and Sylvestris populations, and a third mixed one. Likewise, the relationship between the Israeli grapevine population and grapevine populations in Europe and parts of Asia was investigated, showing that the Israeli Sativa and Sylvestris populations cluster closely together, suggesting a common genetic source. Lastly, the enological characteristics of selected Sativa and Sylvestris genotypes are presented, demonstrating their potential for quality wine production. This research significantly contributes toward the re-establishment of indigenous and traditional local grapevine varieties into the modern international wine industry.

TRADISI RITUAL BUKA LUWUR: Sebuah Media nilai-nilai Islam dan Sosial Masyarakat Kudus

<p>The Aim of this research is to study Buka Luwur ritual as a media of religious value and culture, and to know its functions and factors that make it a tradition. In this research the writer use sociological approach, interview in gathering data and interpretative analysis. From this research we can find fourth aspects. Firstly, this tradition has good model values, therefore it is necessary to be continued and bequeathed from generation to generation. Secondly, the understanding of muslim society on the holy Quran relates to the content of local tradition and also the non muslim influence. Thirdly, Buka Luwur tradition in Kudus is religious ceremony used to celebrate Khaul as well as ziarah for Sunan Kudus. Fourthly, the united in society runs well if their existences are tied up and supported by living culture. Buka Luwur tradition in Kudus has a big function to unite many group in society, to be social glue, to strenghten the faith to the invisible things and to keep the balance and the harmony from periode to periode.</p>

Muslim Organisation and the Mobilisations for Sharia Law in northern Nigeria: The JNI and The NSCIA

This paper examines the role of Muslim religious organisations in northern Nigeria as religious interest groups in relation to government decision-making, including their role as ‘superior Muslim influence’ in the introduction and dissemination of Sharia law in 12 northern states in Nigeria. Two of the most prominent Muslim organisations in Nigeria, the J’amatu Nasril Islam (JNI) and Nigerian Supreme Council for Islamic Affairs (NSCIA), are examined in this regard to compare and highlight their lobbying strategies in their attempt to justify claims to representing over 80 million Muslims in Nigeria. This paper suggest that Islam and the support from Muslim organisations were significant influences on government policy-makers involved in the process of adopting Sharia law in the northern states. Overall, this paper concludes that Muslim organisations have superior influence, have significantly marginalised non-Muslims and have focused on Sharia law policy, thus enabling an analysis of the relationship between religion and politics in Nigeria.

Political Islam in Perspective

The paper critically evaluates the notion that political Islam is a threat to world peace. The argument is developed in the light of Islamic history and fundamentals of Islam and the research is based on primary and secondary sources. There was a time when magical influence of Muslims in every field of life (socio-economic, Political scientific) was conspicuous. For instance, Al Farabi's books influenced platonic theories. Similarly influence of Sufism on the works of William James, Goethe, August Comte, Nietzsche, Voltaire and Rousseau also cannot be over looked. Muslims taught geology, geography understanding of mathematics rules of philosophy and Industrial Arts and quality of products. Islamic state and society showed many signs of internal decay by 11th Century. The symptoms of decadence were discernible even earlier, the decline of the power and prestige of the caliphs even in their own capital. So, the problems lay with Muslim rulers and parties in rule but not with political Islam. The result was weak administration which shook the foundations of Islamic Empire. It is very important to have a state in order to preach Islam that is why, Mohammad (SWS) established Madina as a political entity to prevail justice on the lines of Quranic injunctions.

Involvement and brand equity: a conceptual model for Muslim tourists

Purpose– The aim of this paper is to present a model in which the relationship between Muslims’ involvement with traveling to Islamic destinations and Islamic destination brand equity is investigated.Design/methodology/approach– Based on the existing theoretical and empirical research on involvement and brand equity in tourism marketing and the literature on Muslim tourists’ needs and culture, a conceptual model for Muslim tourists is developed. The model investigates the relationships between Muslims’ psychological motivations for traveling to Islamic destinations and the evaluation of destination Islamic brand.Findings– The study shows that the more Muslims are involved in traveling to Islamic destinations, the more likely they evaluate the key dimensions of destination Islamic brand. This is demonstrated by the influence of Muslims’ involvement on their awareness of Islamic destinations, their image of the Islamic destination attributes, the perceived quality of Islamic offerings, the perceived Islamic value and their loyalty toward Islamic destinations.Practical implications– The study evaluates the Islamic brand equity in the context of Islamic tourism destinations and in relation to Muslims’ interests in traveling to Islamic countries. The study contributes to better understand the Islamic destinations and how to maximize the benefits of their Islamic attributes. It is suggested that Islamic attributes should be highlighted more for Muslim tourists interested in traveling to Islamic countries. Investigating the concepts analyzed will help tourism destinations to integrate marketing and promotional campaigns and build a more powerful Islamic brand in Muslim markets.Originality/value– The relationship between involvement and brand equity has not been yet explored adequately, especially in the context of Islamic branding. This study adds to the previous studies in which the link between personal involvement with a specific destination and destination brand equity was explored. The role of Islamic values in this relationship is highlighted. The study contributes to destination branding studies by being one of the primary works, which applies the concept of brand equity to Islamic destinations.