non-Muslim Groups Research Articles

Ramadan fasting and glycemic control in patients with type 2 diabetes: A real-world data analysis.

The aim of this study is to assess the impact of Ramadan intermittent fasting on glycemic control in individuals diagnosed with type 2 diabetes. This historical prospective study utilized electronic health records from a major state-mandated healthcare provider. The research sample included Muslim adults aged 40-70 years, who had been diagnosed with type 2 diabetes. Their place of residence, categorized as a yes/no predominantly Muslim-Arab city, was identified for analysis purposes. Data regarding fasting plasma glucose and HbA1C levels were extracted from the 90 days preceding and the 45 days following the Ramadan period, spanning across six years (2011-2016). The annual data were aggregated and analyzed using a mixed-model ANOVA. Muslim participants during Ramadan were found to have a higher likelihood of experiencing a change in HbA1C levels of ≥ 0.5 % compared to their non-Muslim counterparts, displaying an odds ratio (OR) of 1.89 (95 % confidence interval [CI]: 1.24-2.88). Among Muslims with initially normal HbA1C levels (≤7 %), there was a heightened risk of both decreased (≤-0.5 %) HbA1C levels (OR=2.62, 95 % CI: 1.15-6.00) and increased (≥+0.5 %) HbA1C levels (OR=2.85, 95 % CI: 1.24-6.57) in comparison to the non-Muslim group. In Muslims with type 2 diabetes, fasting during the Ramadan increases the risk of their HbA1C-levels rising by more than 0.5 %. These results underscore the potentially dual impact of Ramadan intermittent fasting on glycemic control in individuals with type 2 diabetes.

Sinicizing China’s World Muslim City: Spatial Politics, National Narratives, and Ethnoreligious Assimilation in the PRC

Abstract The nation-state is as much a narrative and ideational project as it is a spatial-territorial one. In the People’s Republic of China, Xi Jinping’s calls to “revitalize” China’s traditional culture, “Sinicize” religions, and “rejuvenate” the Chinese nation reflect a broader effort to reframe the national narrative and strengthen Communist Party control. This article examines the implications of Xi’s revisionist nationalism for China’s fifty-five minority nationalities, in particular the Hui, one of ten Muslim minority groups. It does so by analyzing the rise and demise of World Muslim City (WMC), a development project in western China that mobilized Hui identity and traditions for economic and diplomatic purposes. WMC was facilitated by a multicultural national narrative and by a fragmented authoritarian political system that for many years fostered policy improvisation, and deviation, at the local level. Its suspension underscores the increasingly anti-Muslim, anti-religious tenor of PRC policy, as evidenced by the Sinicization campaign that was a proximate cause of WMC’s demise. Its demise also highlights ongoing efforts to reassert CCP control over government, business, and the Party’s own rank-and-file. The fate of WMC furthermore reveals the spatial dimensions of Sinicization, and of Chinese cultural governance past and present. To paraphrase theorist Henri Lefebvre, Sinicization entails “spatial practices” that impose Xi-ist “representations of space” on lived “representational spaces,” from mosques and businesses to theme parks and luxury resorts.

The Perception of Ancestral History, Legends, and Myths of the Alorese Muslim Minority Group in East Nusa Tenggara, Indonesia

The Perception of Ancestral History, Legends, and Myths of the Alorese Muslim Minority Group in East Nusa Tenggara, Indonesia

HALAL FOOD SELECTION AMONG MUSLIMS AND ITS EFFECT ON COMMUNITY INTEGRATION IN SINGAPORE

This study looks at the intricate problems related to the Muslim minority group in Singapore's need for food with Halal certification and its wider effects on social integration. Sharia law is the source of the phrase "halal," which designates what is acceptable for Muslims to eat. "Halal toyyiban" is the term for food that is both healthy and legal. Getting access to Halal food may be quite difficult for Muslim minority, particularly in mixed environments like Singapore. Halal guarantee has been given by the founding of the MUIS, although concerns regarding the over-commercialization of halal food and its effects on religious practices still exist. The sociocultural aspects of eating halal cuisine and how it affects community integration are explored in this research. It examines how Muslims' defensive eating techniques impact their relationships with non-Muslims and emphasizes the tactics Muslims use to follow dietary constraints. A critical analysis is conducted on the dependence on halal accreditation and its consequences for societal cohesiveness. The study also looks at how Muslims feel excluded from larger society and alienated in social situations as a result of their dietary restrictions. The study highlights the dietary differences that may impede social integration even if halal cuisine acts as an avenue for socializing using a qualitative method utilizing document analysis. The results imply that cultivating inclusion requires encouraging respect and understanding for one another's food patterns. The report promotes more collaboration to close the gap between various religious groups through community gatherings, public education initiatives, and candid discussions. A more cohesive and integrated society may be fostered in Singapore by acknowledging and addressing the Halal dietary requirements of Muslims.

How Do Personal Opinions Relate to Online Expressions? An Experimental Study Among Muslim Minority Groups in The Netherlands

There has been much debate about how cultural differences between ethnic groups may affect the cohesion of multicultural societies. Still, we know little about the extent to which cultural differences between groups also materialize into behavioral differences, especially in online settings. To study this, we conducted an experiment in which second-generation Moroccan and Turkish Dutch participants first indicated their personal opinion on sexual liberalism, and then participated in discussions on this topic on an online platform. On the discussion platform, participants were randomly assigned to either a progressive, conservative or mixed online discussion. Overall, we found that the convergence between personal opinions and online expressions was stronger for progressive than for conservative participants. Additionally, conservatives (but not progressives) were less likely to express their personal opinions, and more likely to deviate from their personal opinions, when they were exposed to an incongruent versus congruent online environment.

Fenomena Krismuha (Kristen-Muhammadiyah) dalam Pandangan Abdul Mu’ti: Perspektif Hermeneutika Jorge J. E. Gracia

This article delves into the phenomenon known as “Krismuha” (Kristen-Muhammadiyah), which refers to the dynamic interaction and relationship between Christian and Muhammadiyah communities, as discussed in Abdul Mu’ti’s work, Kristen Muhammadiyah. The study focuses on such interactions within predominantly non-Muslim regions, employing Jorge Gracia’s hermeneutic theory as an analytical framework. The primary questions explored are: (1) how Abdul Mu’ti conceptualizes the Krismuha phenomenon in Kristen Muhammadiyah, and (2) how this phenomenon can be interpreted through the lens of Jorge Gracia’s hermeneutics. The research utilizes a qualitative methodology, relying on library-based research techniques. The findings indicate that Abdul Mu’ti was motivated to write Kristen Muhammadiyah due to the naturally evolving relationship between Christians and Muhammadiyah members, characterized by voluntary association, mutual comfort, and openness, while still maintaining distinct identities. This unity exemplifies how peaceful coexistence amid diversity—anchored in mutual respect—can foster harmony and well-being within communities. The book further demonstrates that Muhammadiyah, as an Islamic movement, upholds values of pluralism and inclusivity, extending openness to non-Muslim groups.

MULTIKULTURALISME PADA MASA UMMAYAH DALAM SEJARAH PERADABAN ISLAM

Multiculturalism in general is a concept of culture and variations in individual behavior caused by differences in race, religion and social structure, which is currently a hot issue and study material in the realm of social order. Islam has existed for centuries as the center of an advanced and diverse civilization. Along with the spread of Islam to various regions of the world, Islamic kingdoms grew and had prosperous centers of trade, science and culture. One of the main characteristics of Islamic civilization is the ethnic, cultural and religious diversity that exists within it. The structure of society in Damascus consists of four main components, namely: 1. The first social class, namely the Muslim-Arab nation occupies the highest class in social stratification in Damascus. 2. The second social class, namely the converts, people who have just converted to Islam. 3. The third social class, namely the non-Muslim group. 4. The fourth social class, namely the slaves who lived within the center of power of the Umayyad Daula in Damascus.

The Existence of Non Muslim Minority in Aceh, Indonesia: A Study Civil and Police Institution

The implementation of Islamic law in Aceh had impact for the existence of non-Muslim minority groups. Even though they are guaranteed freedom to worship, harmony and protected, and can live side by side with the Aceh society, on the other hand, they are also feeling the impact of sharia. These implications are experienced by Christian women, not only among civil groups, but also police institutions. This article aims to complement the shortcomings of previous research, by mapping the relationships that existed between Muslim and non-Muslim groups in Aceh during the implementation of Islamic sharia. The research question is, how do these implications occur and why public space is limited for them. This research was conducted in Banda Aceh involving six informants and some were women, civil society groups and several police institutions, namely three Christian policewomen, through in-depth interviews and using several references related to the research subject. The results of the study indicated that, first, there are social spaces that have an impact on non-Muslim groups because they live in areas of Islamic sharia that require them to receive these regulations, such as the obligation to wear the veil for students, teachers and policewomen in police agencies. Then, there are limited facilities for worship, including for policewomen to provide spiritual guidance. Apart from that, there is little access to public space in government, which occurs among non-Muslim minority children who would like to develop their talents, as well as employees and in police agencies who could not develop their careers perfectly. This happens because they cannot have opportunities like the people of Aceh who are the "hosts". In this case, the government must be able to harmonize laws, including for minority groups in Aceh. It is hoped that the results of this research could adding references regarding the importance of increasing awareness and fostering the values of tolerance.

Equity and Access to Higher Education for Rural Uyghur Students in China: A Consideration of Policy and Structural Barriers

This article examines the impact of rural origin on higher education access among one ethnic group, the Uyghur, a Muslim minority group who reside mostly in China’s northwestern Xinjiang Uyghur Autonomous Region (XUAR). The article is based on ethnographic fieldwork and interviews with Uyghur university students, graduates, and the faculty who teach them. Since the time of the research, changes in China and in XUAR have impacted education policies, many of which had been developed to provide ethnic minorities in China with better access to higher education. This article discusses some of these policy changes to illustrate that the ways in which policy issues are framed also defines what constitutes the “problem” and thus also constrains the debate.

Is the degree of religiosity related to community belonging and trust in society? A cross-sectional study among Muslims in Norway

IntroductionIt is unclear if the degree of religiosity within Muslim minority groups causes health inequality because of poor community belonging and lack of trust in society. We aimed to investigate the association of the degree of Muslim religiosity with community belonging and trust in society, including general trust and trust in political authorities, political power, media and monarchy. MethodsThis study had a cross-sectional design, including a random sample of 1129 men and women aged 18–85 years, originating from Muslim countries and currently living in Norway. Data were retrieved from the Norwegian Central Population Register. ResultsIn logistic regression analyses, adjusted for confounders, the degree of Muslim religiosity was not associated with general trust (crude odds ratio [OR] = 1.00, 95% confidence interval [CI]: 0.91–1.10; p = 0.90) or trust in political authorities (OR = 0.96, 95% CI: 0.87–1.06; p = 0.40) and monarchy (OR = 0.92, 95% CI: 0.84–1.00; p = 0.08). However, the degree of Muslim religiosity showed a negative association with trust in political power (OR = 0.91, 95% CI 0.83–1.00; p = 0.04) and media (OR = 0.80, 95% CI: 0.73–0.87; p < 0.01), whereas there was a positive association with community belonging (OR = 1.11, 95% CI: 1.01–1.21; p = 0.03). ConclusionA higher degree of Muslim religiosity, compared with lower, was not a barrier to trust in society or community belonging among Muslims in Norway. Hence, these findings support the use of culturally sensitive health interventions involving Muslim religiosity in reaching out to Muslim communities. Considering the negative association of the degree of Muslim religiosity with trust in political power and media, the involvement of politicians and political symbols or the use of traditional media in public health communication with this minority group should be pursued with caution.

Empowerment and Faith: Unraveling The HUI Women's Mosques in China

The Hui Muslims constitute the largest Muslim minority group in China. The Hui women’s mosques in China are a very unique phenomenon within the broader Muslim world. Emerging within a specific historical context, the Hui women’s mosques stand as a testament to the remarkable resilience of the Hui Muslims in preserving their Islamic faith and Muslim identity in a predominantly non-Muslim society heavily influenced by Confucian culture. The previous studies on Hui women’s mosques left two crucial questions unanswered: Why did Hui women’s mosques emerge exclusively in the eastern and central regions of China, and not in northwestern regions where the concentration of Hui Muslims’ population is higher? Why was this phenomenon limited to the Hui Muslim community and not observed among other Muslim ethnic groups in China? This study employs historical, analytical and context analysis approaches to accomplish three research objectives. Firstly, it aims to re-examine the historical background of the Hui Muslims and the emergence of Hui women's mosques during the Ming and Qing dynasties within this particular ethnic group. Secondly, the study seeks to address the aforementioned questions and reidentify the possible causes for the emergence of the Hui women’s mosques in specific regions in China. Thirdly, the study intends to provide an Islamic perspective to illuminate the unique phenomenon of Hui women's mosques in China.

Editorial

Editorial

Sejarah Islam di Spanyol: Dualisme Makna antara Penyebaran Agama dan Kolonialisme Islam

This research aims to analyze the dualism of meaning in the history of Islam in Spain, concerning the spread of Islam and the practices of colonialism that occurred during the Al-Andalus period. The research utilizes a historical approach, drawing on the works of Kuntuwijoyo as the analytical foundation. The research methodology involves a historical analysis of various relevant sources, including historical literature, records, and previous studies. The collected data is then analyzed to understand the historical context, cultural influences, intellectual developments, as well as the impact of the spread of Islam and Islamic colonialism in Spain. The findings of this research reveal a complex dualism of meaning in the spread of Islam and colonialism in Spain. The spread of Islam brought positive changes in culture, art, architecture, science, and language. However, the practices of colonialism also had negative consequences, such as the suppression of non-Muslim groups and suffering during the Reconquista period. This research provides a deeper understanding of the complex dynamics in the history of Islam in Spain. Through a historical analysis, this study uncovers the significant role of Islam in the social and cultural development of Spain while acknowledging the negative impacts of colonialism. The research contributes to understanding the roles of religion, power, and colonialism in the historical context of Spain and its relevance in a broader global context

For Centenary of the Lausanne Treaty

Abstract The Treaty of Lausanne was signed on 24th July 1923 as a peace treaty that ended the first world war for Turkey and the allied powers. In a section entitled “protection of minorities”, it provides rights for minorities. However, the beneficiaries of minority rights in Lausanne are more narrow than those provided in other treaties and declarations of the time. With a legal basis in domestic law, Turkey traditionally applied the rights provided in the Lausanne Treaty only for three so-called non-Muslim groups, i.e. Greeks, Armenians and Jews. Neither the Turkish delegation nor the members of the allied forces’ delegations could foresee that some members of the Muslim groups of 1923 might quit Islam in the future and recourse to Lausanne rights as new beneficiaries. This article, by referring to preparatory works of the Treaty, examining its legal validity internationally and nationally, and applying interpretative principles of international treaties, argues for the extension of Lausanne rights to other groups via re-interpretation and re-implementation.

Religious pluralism, public religion, and principled pluralism in Indonesia

Acts of intolerance in Indonesia are usually carried out against non-Muslim groups and Christians who are targeted, especially in cases related to the destruction of places of worship. Secularism has offered a solution to religious radicalism by drawing an absolute separation between religion and the state. However, viewed from a post-secularism perspective, secularism cannot be the right solution to religious radicalism. Post-secularism has played an essential role as a way for religion to enter into public life, but it has not comprehensively discussed how religion should function within it. It is hoped that religious freedom can be fully implemented in Indonesia, because Pancasila guarantees it so that confessional pluralism can be realized in the context of sphere sovereignty. The study's findings offer principled pluralism to provide an understanding of the place of religion in a post-secular society and how it should function within it to resolve religious intolerance.

Hukum Distribusi Daging Kurban Kepada Non Muslim Menurut Pandangan Mazhab Hanafi dan Mazhab Syafii

Sacrifice is one of the worship activities in the Islamic religion which is prescribed by Allah SWT. Ulama have agreed that as a devout Muslim you should also carry out sacrifices and distribute the meat from the slaughter to the community. In practice, the implementation of sacrifice also has problems that need to be examined. One of these issues is regarding who is entitled to benefit from the slaughter, considering that in civil society life is not only inhabited by Muslims, but there are also people from non-Muslim groups. There are differences of opinion among Islamic school scholars, especially the Hanafi and Syafii schools, regarding the law on distributing sacrificial meat to non-Muslims. The Hanafi school of thought is of the opinion that it is permissible to give them meat, but there are quite a few opinions among the Shafii school of scholars who expressly forbid it. With the method of library research, which examines data based on material information obtained from the library, be it arguments, books, books, or other library works that are in the library or outside it. The approach used in this writing is a normative approach based on the theory of Thâriqâh Lafziyah and Thâriqâh Ma'nawiyyah. Based on the research conducted, there are similarities and differences that the author finds in the Hanafi and Shafii madhhabs. Both of them allow non-Muslims to get meat from sacrifices with certain conditions. While the differences in opinion that exist between the two are in the methods used. The Hanafi school emphasizes the 'urf method approach by holding the value of muamalah, while the Shafii school approaches it by expanding the meaning of the text.

The Human Rights Action Plan and Turkey’s Non-Muslim Minorities

On March 2021, Turkey’s President announced a new Human Rights Action Plan (HRAP), supported by the Council of Europe, to reform the judiciary system and strengthen democratic participation. Although the rights claims of Kurds and Alevis have been prominent, HRAP mentions neither by name. Instead, it includes articles about improving the rights of religious minorities by fighting discrimination and hate, to advance pluralism, revising the Foundations Law regarding the establishment and election of boards of directors of non-Muslim community associations, and providing leave for religious holidays regardless of faith. Given the current distrust between non-Muslim groups and the Turkish state, this study analyzed the political attitudes of Turkey’s non-Muslim minorities to understand how they develop creative solutions to protect their rights. To do so, we interviewed Armenian deputies in Turkey’s parliament and prominent figures from the Greek-Orthodox, Armenian, and Jewish communities, and also reviewed the minority deputies’ parliamentary work in depth between 2015 and 2021. We found that HRAP was widely discussed by both minority and opposition parliamentary deputies. However, they did not strongly welcome any of its provisions because the government had previously ignored or delayed their demands. &#x0D;

Narratives in School History Textbooks: An East African Perspective

This study conducts an in-depth analysis of the content in school history textbooks from East Africa, assessing the potential impact on socio-political stability in the region. Citing relevant research on multiperspectivity, the authors recognize the significant role power dynamics play in shaping historical narratives, suggesting that colonial structures and the dominance of majority groups continue to influence these dynamics. The paper provides a historical context by reviewing the educational systems in Kenya, Uganda, and Tanzania. It particularly notes the challenges faced by the Muslim minority group, who often study in public schools managed by Christian entities or the government. These institutions predominantly use secular history textbooks, potentially biasing the learning experience. The researchers employed content analysis to qualitatively evaluate the data in these textbooks. The results indicated a biased presentation of historical events, overemphasizing the colonial and post-colonial periods while underrepresenting the influence of Islam in East Africa. The authors argue that this selective approach to history education might intensify existing socio-political tensions in the region. They advocate for a more balanced and inclusive representation of historical events in educational materials to foster a more equitable learning environment.

YUSUF AL-QARADAWI'S PERSPECTIVE ON FIQH AQALLIYAT IN A MULTICULTURAL SOCIETY

Fiqh al-aqalliyyat plays an important role in addressing the unique challenges faced by Muslim minority communities in multicultural societies. In multicultural societies, where diversity and multiple cultures are embraced, issues relating to values, culture, and customs can lead to discrimination or marginalisation of certain groups. Therefore, it is important to promote equality, inclusion and non-discrimination, which allows all individuals to feel valued, respected and have equal access to opportunities. Muslim minority groups, such as Shia Muslims and Ahmadiyya Muslims, face particular challenges in a multicultural society like Indonesia. The study of fiqh al-aqalliyyat in multicultural societies, particularly in Indonesia, aims to understand how Islamic law is applied to Muslim minority communities and their religious practices. Qualitative research using concept analysis is used to examine fiqh al-aqalliyyat from the perspective of Yusuf al-Qaradawi. Data source triangulation and content analysis techniques were used to collect and analyse primary and secondary data. In conclusion, fiqh al-aqalliyyat plays an important role in addressing the challenges faced by Muslim minority communities in a multicultural society. By adopting a comprehensive approach that considers various aspects of their lives, fiqh al-aqalliyyat aims to promote the rights, obligations, and welfare of minority groups while respecting Islamic principles. The development and application of fiqh al-aqalliyyat are constantly evolving to adapt to the ever-changing realities and contexts faced by Muslim minority communities.

From the War on Terror to the Moral Crusade Against Female Genital Mutilation: Anti-Muslim Racism and Femonationalism in the United States.

This article investigates the recent flurry of state-level legislation regarding female genital mutilation (FGM), which occurred in the aftermath of the first federal criminal court case of FGM in 2017. Drawing on publicly available material, it shows how this court case, which involved a group of Muslims of Indian heritage, elicited a moral crusade against FGM, largely led by Republican lawmakers, and spurred a resurgence of anti-Muslim discourses, which first came to the fore after 9/11 to legitimate the "war on terror." Although FGM is not an Islamic practice and is also carried out by non-Muslim groups, the author concludes that femonationalism and anti-Muslim racism are important analytical lens for understanding the recent history of legislative efforts to combat FGM in the U.S.