Muslim Leaders Research Articles

English

Vaccination prepares the body’s immune system ready to recognise, destroy and remember foreign disease-causing agents when it encounters them. It is the most effective way of averting communicable diseases if fully accepted and demanded by the population at risk of spreading contagious diseases. Social mobilisation has been a critical way of encouraging demands, as well as acceptance and compliance, by the general public for immunisation services. Vaccination campaign against poliovirus by WHO since 1988 was a huge success across the globe except in three countries: Nigeria, Afghanistan and Pakistan. Up until 3 years ago, polio eradication remained a challenge in Nigeria due mainly to non-acceptance of the vaccination by the hard-to-reach (HtoR) group. In this study, carried out at the height of the epidemic in Nigeria, we investigated the effects that social mobilisation on polio vaccination had on the hard-to-reach group. The participants were selected based on three criteria: age of the child, religion and social status. Semi-structured interview was employed and data analysed using the thematic content analysis. The results revealed that religion, service factor-distance to health facility and health staff behaviour are the key factors limiting the social mobilisation effort among the HtoR group. Nigeria began to make success only when one of the most respected Muslim leaders took ownership of the campaign for the elimination of polio, which has now placed Nigeria among the polio-free countries. Therefore, effective social mobilisation for vaccination programs of the HtoR group could be achieved faster with the involvement of religious leaders because of the enormous influence they have on their followers. This revelation is very important to note for the success of the upcoming vaccination campaign against COVID-19 disease, now that effective vaccines against the disease have been developed and ready for distribution. Keywords: Poliovirus, COVID-19, vaccination, social mobilisation, hard-to-reach population.

Religious Entrepreneurship and Female Migration: The Case of a Muslim Religious Leader in Masqan, Ethiopia

As poverty and unemployment remain widespread in Ethiopia, the number of women who travel to the Gulf States in search of employment continues to rise. Often, when they face problems, these women cannot rely on protection from local authorities or the Ethiopian government; rather, to ensure their security and success while in the Gulf, they invest money in obtaining divine protection. This article, which discusses rituals involving gift giving and the transmission of baraka, focuses on a self-sanctified Muslim leader who has adapted existing ritual practices to meet female migrants' needs. We examine how established, customary spiritual relationships have been transformed in a way that addresses these women's hopes and fears. We explore how these changing practices address each party's interests: the women see them as a source of security and prosperity, and they provide the religious leader with a sustainable source of wealth.

Cyber Bullying Against Indonesian Muslim Leaders Through Social Media

The development of social media in Indonesia today enters a new phase. Social media is no longer used to obtain and disseminate information or entertainment, but it is also used to attack someone’s personality. Through slander and hoax information, character assassination is carried out on individuals. This study seeks to portray the negative effects of social media, especially related to cyber violence, character assassination through cyberbullying. This study focuses on cyberbullying of Muslim leaders (ulama) on social media. This abuse can be said as a model of killing new characters towards someone's character in the new public sphere. Through the data of the status, comments, tweets, and memes on Facebook and Twitter, this study found that cyberbullying occurred through social media towards ulama was perpetuated by other Islamic groups, which have different political attitudes and choices. In other words, abuse is the fruit of ideological and political wars, which occur both in the real world and in cyberspace. There is a shift in the Indonesian Muslim community which was previously known to be very respectful to their ulama, and currently they are bold to bully their religious leaders This is a symptom of ambiguity from the conservative turn issue. Norms, traditions, and ethics of the community that shows conservative symptoms, actually show resistance to the values ​​of the conservative community. There are two opposing faces:in one place, these accounts display godliness, but in other places, they show the opposite.

The Concept of 'Contractual Citizenship' in the Charter of Medina (622 C.e.): A Contemporary Interpretation

This paper focuses on the notion of religiosity of the umma of believers, within a central legal document of the history of Islam, the Charter of Medina of 622 C.E. More specifically, it aims at reading the Charter under the light of today’s call, in order to draw a notion of “contractual citizenship” (of religious minorities) in harmony not only with the early Islamic tradition but also with international declarations recently signed by Catholic and Muslim religious leaders. For this reason, the paper tries first to highlight the religious and political meanings of the Charter for Muḥammad and his contemporaries; then to demonstrate that under Islamic law agreements between different religious groups are morally and religiously valuable and thus that striving to conclude them is beneficial for the entire community; and lastly, to extract from the Charter some legal principles regulating relationships between the umma and minority groups, to draw a new interpretation suitable for the contemporary and globalized Muslim society.

The Innovative Role of the Islamic World to Counter the Phenomenon of Western “Islamophobia” during the Post-Corona Era

This article focuses on the examination of prejudice against Islam and Muslim community immigrants in the Western world. The literature contained explains the anti-Muslim bigotry at the state level by multiple factors. Additionally, this article conducts a historical, descriptive, and critical analysis of Islamophobic origin, frames, enabling factors, dissemination strategies, along with its impact on the Muslim community residing in the western world. Furthermore, reasons behind the Islamophobic culture has also been mentioned and explained. Moreover, this study vastly explains the impact of pandemic- COVID 19 on spreading of Islam and Muslim hatred among the west people. Emphases have also been laid upon the strategies which should be adopted to counter attack the concept of Muslims as “Others” in the western world. The innovative role played by the Muslim leaders and Islamic world is also discussed which can contribute to fight the prejudiced mindset about Islam and its followers. Specifically, findings have suggested that in the perspective of historical importance of Islamophobia, the main cause behind it is that western world is unaware of the basic teachings and purpose of Islam. They have very limited or maybe no knowledge about the Muslims. This factor is contributing majorly in raising the hatred among west and Muslim. Due to this, Muslims are facing disastrous conditions there in the west, regarding their living standards, employment, education, or even their social interactions are highly compromised. Muslims have been labeled there as “Inferior”, and “Terrorists” based just upon their physical attire i.e., men with beards and women with hijab. All these biased concepts can be eradicated if the Muslim world unites and take bold steps to spread the real message of Islam as a religion of peace, harmony, justice, and equality. Several platforms can be utilized for this purpose including social media, refining literature and educating people, through speeches at universal platforms as UN assembly.

GANDHIAN PERSPECTIVE ON HINDU-MUSLIM UNITY WITH SPECIAL REFERENCE TO GANDHI AND ALI BROTHERS – URDU PRESS AND PUBLIC OPINION IN MADRAS PRESIDENCY

The Khilafat Movement, one of the biggest political mobilization of Muslims in India emerged in 1919, reached its height in 1920-21, and finally went into oblivion by 1924. The Khilafat movement in India was initiated during World War I by some Muslim leaders who were growing concerned over the fate of the Ottoman Empire, and the Caliph, the spiritual as well as the temporal head of the Muslim World . Mohamed Ali was the youngest of three brothers, Zulfigar, Shaukat and himself. When Turkey declared war against the Allies in 1914 Muslims in India were perturbed. The Indian Muslims were in a state of ferment since the outbreak of the First World War. The War had created a serious religious dilemma for them. In 1918 the Allies were riding on the wave of victory. Germany surrendered on November 11 and Turkey had capitulated on October 31. The Ottoman Empire was shattered. On 30th October Turkey was forced to sign an armistice at Mudros. Following its defeat at the hands of the Entente powers the unconditional surrender of Turkey followed in 11th November by a quick German capitulation, ended the First World War. In the changed circumstances Sultan Vahideddin Mehmed VI who had ascended the throne only few months earlier thought it prudent to revert to a policy of a total dependence on Britain. Mohandas Gandhi who had just joined the Indian Politics after his years in South Africa, got attracted by the courage of the Ali brothers displayed in challenging the colonial state. He also insisted upon seeing the two. A meeting was arranged and Gandhi met Mohamed Ali in 1915 over which he wrote ,’ It was a question of love at first sight between us.’ Their love bloomed into their association against the British Raj during the Non-Cooperation- Khilafat Movement, which made the imperial forces feel the full strength of Hindu-Muslim unity. Both of them developed a tremendous respect for each other. Understanding the relationship with Gandhi chronologically give a sense of how both of them worked on issues concerning minority politics. Historians have assigned importance either to the Kohat Riots of 1924 or the Nehru Report of 1928 among others as the major factor behind the growing bitterness between Gandhi and Ali Brothers. It also was not just the occurrence of many riots and the failing health condition of Mohamed Ali. On December 21,1928, the Ali Brother rejected the Nehru Report in the Khilafat Conference. This paper aims to give the importance of the relationship between Gandhi and Ali Brothers and it what way related to Indian Freedom Movement.

Engaging Muslim Americans for Research on Community Health: Lessons Learned from a PCOR Capacity-Building Program

Background: Although racially, ethnically, and socioeconomically diverse, American Muslim communities share a religious worldview that contributes to similar health and health care behaviors. Yet, this “Muslim” dimension largely overlooked in health disparity research and intervention programs. As such, Muslim community leaders have few opportunities to participate in, and shape, research that addresses religion-related factors impacting Muslim community health outcomes.

МУСУЛЬМАНЕ И РЕВОЛЮЦИЯ В АСТРАХАНИ (1917-1918 ГГ.)

The purpose of the article is to study the role of the Muslim factor in the revolutionary events in Astrakhan in 1917-1918. The research is based on published sources and archival documents that were not previously introduced into scientific circulation. Analysis of sources shows that the Muslim population of the region split into adherents of national and cultural autonomy (“Milli Idare”) and supporters of the Bolsheviks. Revolutionary organizational structures and military formations of the opposing Muslim forces were created. The struggle in the information field was conducted via the mass media (newspapers). Special attention is paid to the characteristics of personalities. It is noted that the Muslim population of the region in the conditions of the revolution showed social activity. At the same time, Muslims relied on their religious values, combining them with political ideas. Both the Muslim leaders of the pro-Soviet forces and the management of Milli Idare appealed to the Islamic identity of their supporters. The author concluded that Muslims played an important role in the establishment of Soviet power in Astrakhan in January 1918. Largely thanks to their support (especially from the Muslim company of the 156th regiment), with a certain neutrality of supporters of national and cultural autonomy, the Soviet government won and strengthened its position in the region in the subsequent period.

Morality and Character Building in the Educational Process: A research overview in the light Seerah (peace be upon him)

In present era leadership of Muslim countries are more controversial. For leadership managing a state is tougher target. Muslim leaders have no noteworthy part in the world. There are many reasons behind this failure. But the core of all is lack of principles of leadership. Leadership has vital and most important role in a successful state. A leader is the one who lead people for the sake of state’s objectives. Therefore, he/she must have the qualities by which individuals happily follow him and achieve set goals of state. The leader can only be successful when he set his principles and act accordingly those decided principles. Rules and regulation are the basic of all systems. Even if a small organization does not set their principle get fail. Setting principle and practicing them is the guarantee of success. Successful leaders known by their principles and never neglect their principles at all. Muhammad (peace be upon him) is an ideal and great leader in every aspect. Muhammad (peace be upon him) made neonate Medina a strong and organized state by his successful principles. This can help to lead the system of state successfully. Thus Muslim leaders should adopt such principles and can run their countries successfully.

The Leadership of Olly Dondokambey and the Diversity Condition of North Sulawesi

The clash between religious-based groups, including problems with places of worship and deterrence of national Muslim leaders, has highly escalated in North Sulawesi.This is inversely proportional to the branding of North Sulawesi, especially Manado as a tolerant city. The public spotlight certainly leads to leadership at the regional level. Currently, the provincial government under the leadership of Olly Dondokambey, in terms of policy matters, is not very visible and has not been implemented, taking sides on diversity issues like what President Jokowi poured in Nawacita, which was revealed in many policies. In this article, the author notes that in many instances the government was less involved in the process of resolving clashes between groups. This article is written with a phenomenological approach, reveals cases, and analyzes them. The conclusion in this article is in the form of a recommendation to strengthen the regional vision and mission in favor of the issue of diversity.

KONTRIBUSI PEMIKIRAN MAQASID SYARI'AH THAHIR IBNU ASYUR DALAM HUKUM ISLAM

AbstractAs time goes by new problems in life always arise. Advances in science and technology have a profound influence on the problems of these new types in today's life. The provisions of Islamic law from previous thinkers seemed to be left behind if not immediately renewed to be able to keep up with the pace of development in times with increasingly diverse new problems. Of course there was nothing wrong with what the Muslim leaders had assembled at the time when formulating an Islamic law to solve the problem, at least what was compiled at that time could still be implemented right now, but a slight adjustment was needed in order to become Islamic law which has legal certainty both in its application as law in a particular group and in its application as public law.

Patriotic loyalty and interest representation among the Russian Islamic elite

ABSTRACT Two trends increasingly guiding the governance of Islam in Russia are political authoritarianisation and the global securitisation of Islam. Given that suspicions of loyalty so often configure in public discussions about Islam, Muslim leaders are compelled to continuously emphasise their patriotism. This article analyses recent mediated debates about Islam, in which the discursive boundary between ‘radical, non-traditional’ and ‘moderate, traditional’ Islam are being negotiated. The author argues that in the 2000s, the pressure to display loyalty has narrowed the scope of what is considered acceptable behaviour for Muslim leaders. Yet at the same time, these Muslim leaders cleverly adopt arguments and popular catchwords from the rhetoric of the political elite in order to emphasise the role of Islam in Russian society and tradition. In doing so, they seek to influence public discourse about Russian identity and defend the position of Muslims in the country.

Телесность в исламском дискурсе в России во время пандемии: между религиозным, медицинским и политическим дискурсами

Данная работа посвящена проблеме конструирования телесности в исламском дискурсе в России в условиях чрезвычайного положения пандемии. Анализируя фетвы и официальные заявления российских мусульманских лидеров за период с марта по май 2020 года, мы определили их дискурсивную стратегию «перевода» языка бюрократии и медицинской терминологии на язык ислама, а также теологического обоснования тех или иных правительственных решений. Мы рассмотрели несколько случаев, иллюстрирующих вмешательство политического и медицинского дискурса о телесности в религиозный дискурс. К ним относятся политизация нормативного функционирования организма (связанная, например, с ре-артикуляцией категории исламской чистоты «тахарат» и сравнение хиджаба с медицинской маской), сакрализация карантина как особого времени для духовной деятельности, форматирование похоронного ритуала в соответствии с медико-административными регламентами и сравнение победы в Великой Отечественной войне с победой над КОВИД-19. Регулирование телесности всегда имело место быть в исламской традиции, однако в условиях пандемии оно приобрело особую форматирующую силу, способную не только артикулировать дискурс исламской биополитики как таковой, но и изменить сами религиозные практики.

Never Lose Hope On Your Community Improvement In Religion: Issues Of Takfir (Infidel) And Codenmnation Among American Muslims

With the resent spread of Islam in the west and United States of America, it is now necessary to analyze the best gradual method of presenting the teachings of Islam to people in the light of objectives of Sharia. The expansion of Islam is of tactical and strategic planning of the part of Prophet Muhammed. Believers should be relieved from the fear of harsh methods that can make them lose hope in themselves and their community. The work will focus on the human feelings, and the simplicity of Islamic teachings and its effect of rising new generation within the Islamic schools. Contents will be derived from the Quran, the traditions of the Prophet and the sayings of the scholars based on the teachings. Prophet Muhammed said: “Verily, the religion is easy, and no one burdens himself in religion except that it overcomes him, so be moderate, seek closeness to Allah, give glad tidings and gain strength for worship in the morning and the night”. Muslim leaders in Houston along with the political leaders in America and many non-Muslims confirmed the simplicity of Islam. The result of this work will lay emphases on the importance of wisdom and beautiful admonitions. It will enhance Islamic schools’ perfect way to choose the syllabus that will serve the community better.

A REVIEW OF SERVANT AND TRANSFORMATIONAL LEADERSHIP STYLE IN ISLAMIC PERSPECTIVES: A LESSON FROM THE PROPHET MUHAMMAD (PBUH) AS AN EXCELLENT ROLE MODEL FOR MUSLIM LEADERS IN INDONESIA

The purpose of this paper is to give a review of the servant and transformational leadership styles in Islam perspectives that have appeared in the literature. In so doing, the article provides the concept of the Islamic leadership model as a known dual-style Islamic leadership model by proposing the author. This paper used the narrative literature review methodology from previously publication such as textbooks and journal articles especially from primarly data - Qur’an and Sunnah. The study finds that two types of Islamic leadership were identified based on the leadership style of the prophet Muhammad (PBUH): servant and transformational leadership style. Furthermore, the paper provided a dual-style Islamic leadership model as effective leadership in practice for Muslim leaders in Indonesia. It is hoped that leaders such as managers, principals, CEOs in organizations/ corporations/social groups/communities would not hesitate to apply the Islamic leadership style especially dual-style Islamic leadership model. This paper will add to the literature on Islamic leadership style, especially for Muslim leaders in Indonesia

Islamic Biopolitics during Pandemics in Russia

In this article I discuss how the pandemic state of emergency has formed a subject field in Islamic biopolitics. By analysing the fatwas and official statements issued by Russian Muslim leaders between March and May 2020, I identify their discursive strategy of ‘interpreting’ the language of bureaucracy and medical terminology into the language of Islam, and of providing theological justification for certain governmental decisions. I consider several cases which illustrate the intervention of political and medical discourses of corporality into religious discourse. These include the politicisation of the regulatory functioning of the body, the sacralisation of quarantine as a special time for spiritual activities, the formatting of funerary ritual according to medico-administrative regulations and the comparing of victory in the Great Patriotic War to the victory over COVID-19.

Nehru Report, Muslim Demands and the Hindu Mahasabha: Elusive Consensus on Future Constitution

The Nehru Report of August 1928 presented the blueprint of a Swaraj Constitution. Encapsulating the demands of the Indians to the colonial government as opposed to the latter’s insistence on seeking opinion through an all-whites commission, the report also presents the historical roots of our present Constitution. Amid opposing claims, consensus over the communal issues in the report, which appeared possible until late 1928, became elusive from the end of December 1928. It was mainly due to the closing of the ranks of significant Muslim leadership behind Jinnah, and an ever-increasing vigilant attitude of the Hindu Mahasabha in not allowing any change beyond what had already been agreed upon. The failure of the report meant an end to the hope of finding a consensual solution to a future Indian Constitution made by the Indians and for the Indians. This, in turn, provided the colonial government with an excuse to impose its scheme through the Communal Award, White Paper and subsequently the Government of India Act of 1935. So, the most elaborate constitutional framework prepared by the leading nationalist leaders during the pre-Independence era finally crumbled under the weight of communal deadlock. This article studies the processes through which the differences over communal representation became so overpowering that they rocked the entire boat. The widening of communal fault lines precipitated by contesting claims over the recommendations of the Nehru Report left serious repercussions over the trajectory of future Indian politics.

The Role of Muslim Migrants in the Spread of Islam in East Africa: A Case Study of Uganda

Abstract The spread of Islam in Uganda is attributed to both foreign and local Muslim migrants. These included the Khartoumers who arrived in northern Uganda in 1830, the Arabs who arrived in 1844 and the Baganda, the first local community to receive Islam. The latter was instrumental in the spread of Islam in the Eastern and Western parts of the country. In the East, a group of Muslims arrived in the area with Semei Kakungulu around the twentieth century, a British colonial agent, and in their interactions with the locals they passed on tips of Islam to them. In the West, it was the Muslim refugees of the political and religious wars of 1880s/1890s that played a significant role. Muslims in Uganda still lag behind in many sectors and are divided along tribalistic grounds. However, the Baganda believe that they greatly contributed to the spread of Islam in the country. Thus, they should produce the overall Muslim leadership, a development which the other tribes cannot accept. They argue that although Islam entered Buganda first, it was not the Baganda who brought it. They, however, acknowledge the role played by the above-mentioned migrants. That is said, this paper illustrates how migrants contributed to the spread of Islam in Ugandaanalysis statistical method covering eight distinct retail elements through a nationwide sampling dispersal. Keywords: migrants, Muslims, Islam, refugees, Baganda, Arabs, Khartoumers, Nubians, Berbe

JANG OETAMA: HADJI OMAR SAID TJOKROAMINOTO IN ISLAMIC POLITICAL PERSPECTIVE: Islamic Political Perspective

H.O.S Tjokroaminoto is often known as a national teacher among the nation's founders (Founding Father), born on August 16, 1882 to be precise in Bakur village, Sawahan, Madiun. Tjokro is a very egalitarian figure to his fellow man. He was one of the many Muslim leaders of his era who participated in fighting for the interests of the Muslims, who at that time were shackled by the existence of freedom by Dutch colonialism. So repressive that it covers all aspects of the life of the indigenous people. He is the leader of SI (Sarekat Islam). Sarekat Islam is a mass organization that was born in the early twentieth century. The birth of SI also could not be separated from the interference of K.H Samanhoedi. At first this organization was called SDI (Sarekat Dagang Islam) which was only oriented towards trade competition.

Halal tourism is traveling fast: Community perceptions and implications

Abstract Although halal tourists are a growing, attractive market segment, research on the topic is still incipient. This study sought to answer three questions. What opportunities and challenges exist for those promoting halal tourism? What are tourism stakeholders and communities' perceptions of halal tourism? How can halal tourist facilities enhance their image in order to become favorite halal tourism destinations? The research was conducted in New Zealand and based on a one-day symposium comprising panel discussions of the questions. The 100 participants were tourism and hospitality professionals, government authorities, community leaders, ethnic community representatives, business owners, and Muslim leaders. The findings have theoretical, managerial, and societal implications due to halal tourists’ distinctive needs, including their religious and social travel motivations.