non-Muslim Society Research Articles

Strategic Approaches to Islamic School Marketing in Predominantly Non-Muslim Regions

The research objectives in this study provide strategies in overcoming Islamic school marketing in a non-Muslim society. The object of this research is located at madrasah which operates in a non-Muslim community. The method used in this research is qualitative with a phenomenological approach. While collecting this data by means of observation, interviews and documentation. The data obtained were analyzed using an interactive model. This data analysis model consists of: data reduction, data presentation and conclusion drawing. The results of the discussion of this study are the Perceptions of Non-Muslim Communities towards Islamic Schools, namely that non-Muslim communities often have negative perceptions of Islamic schools due to fears of discrimination and lack of correct information, the influence of Social Media in Marketing Islamic Schools, namely social media plays an important role in providing relevant and reliable information for parents, as well as assisting schools in delivering their marketing messages more effectively and inclusively, and Collaboration between schools is very influential in increasing understanding and respect for differences, which shows the effectiveness of collaborative projects in reducing conflict and improving relationships between students.

Reinventing Sacred Ground Amidst Natural Disaster: The Holy Islamic Tomb in Seventeenth-Century Quanzhou

The Holy Islamic Tomb at Lingshan Mountain in Quanzhou, China, is believed to be the final resting place of two of the Prophet Muhammad’s disciples who were dispatched as missionaries in the early seventh century. While prior scholarship has centred on verifying the tradition’s chronology, this article foregrounds the role of environmental actors in the tomb site’s ascent to prominence. I argue that the holy tomb (shengmu) tradition did not emerge until the late sixteenth and early seventeenth century, so its invention should be analysed alongside concurrent climate hazards that plagued late Ming China (1368–1644). Uncommon episodes of snowfall, flooding, drought, and associated famines drove Quanzhou’s local communities towards popular religious practices. Muslim visitation practices in Quanzhou, which experienced a restrained period following the decline of Mongol rule, re-emerged into universal consciousness and became integral to the city’s spiritual landscape by aligning with Chinese allegorical narratives. Through this reinvented tradition, the Holy Islamic Tomb was characterized as a site blessed by the heavens during times of cosmic disturbances. Instead of passive assimilation, through which religious identities may be diluted, the active participation of Quanzhou Muslims in local practices empowered them to elevate and honour Islamic traditions within a predominantly non-Muslim society.

Bringing the Qur'an to life: Teaching students the art of reciting the Qur'an

The majority of Thailand's population is Buddhist. However, there are four provinces in the southern part of Thailand that mostly Muslims inhabit. The UINSA International Community Engagement (UICE) delegation team was assigned to plunge into the Muslim community living in Thailand to revive the Qur'anic values in non-Muslim society. Thus, the Muslim population in Thailand would not lose the Qur'anic values even as a minority. This activity also tries to introduce Qur'an recitation art guidance to Muslims in Southern Thailand who are less familiar with this activity. Therefore, this paper aims to describe the activities of Al-Qur'an reading art education by providing intensive guidance on the recitation of Al-Qur'an as a form of community service. The approach used is a qualitative approach that is Asset Based Community Development that is conducted in five stages, namely initial preparation, analysis, designing expectations, program implementation, and results evaluation. The Qur'an recitation art guidance method involves intensive recitation guidance classes, periodic evaluations, performances, competitions, and presenting prizes. Based on the implementation of these activities, some significant achievements have been obtained to increase the potential of Qur'an recitation art of Attarkiah Islamiah Institute students.

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

Religion-Based Business Ethics among African Muslim Small-Scale Businessowners in Guangzhou, China

Based on fourteen months of ethnographic research, this article examines how African Muslim migrants build and maintain religious-based business ethics, and how they apply these ethical business norms to help navigate their transnational lives in Guangzhou, China. Most of the African Muslim migrants explored in the article are small-scale businessowners who engage in semi-formal economic activities in both local and home markets. They face racial, cultural, and legal challenges on a daily basis. Unable to access formal means of support due to their precarious economic and legal status, many African Muslim small businessowners rely on informal business ethics to ensure a safe trading environment and mitigate risk. Their business ethics, I argue, are rooted in what I term “religious common ground”—the moral and ethical values shared among migrants from different Muslim groups. This article also explores the enforcing mechanisms of African Muslims small-scale businessowners’ business ethics, such as mosques and co-religion business networks. This article concludes that there is no universal, standard code of conduct among African Muslim businessowners in Guangzhou. Individuals among different Muslim communities have diverse interpretations of business ethics and practices them differently based on their nationality, ethnicity, religious habits, and socio-cultural background. This article contributes to a small but important literature that calls for the center role that religion plays in Muslim migrants’ business practices in a non-Muslim society.

HALAL IN THE FOOD INDUSTRY AROUND THE GLOBE

The concept of Halal is well understood and practiced Muslims. Muslims are restricted to only consuming foods that are certified as Halal. However, today, the consumption of Halal food is no longer regarded only as a religious obligation for Muslims, but is also sought after by non-Muslim society due to the rising health concern as Halal foods are often classified as ones that have high quality from the perspectives of safety and hygiene. The fact that there are already 1.9 billion Muslims in the globe is indisputable proof that the halal food sector is promising for both Muslim and non-Muslim participants in the industry. Many Muslim-minority countries, such as New Zealand, Canada, the United Kingdom (UK), Australia, the United States of America (USA), India, and Argentina are also exporting Halal foods to foreign countries as they believe that this can generate substantial revenue for them. Nevertheless, low awareness of the concept of halal, uncertainties regarding the ingredients used in the products, and misleading information on a product’s packaging are a few of the challenges in the Halal food industry. In order to popularize the concept of Halal to more non-Muslims, the authority, plays a significant role in this scenario by providing public information related to the concept of Halal as well as taking more stern actions in combating the occurrence of Halal food frauds.

VARIASI PRAKTIK KONSUMSI HALAL: Studi Etnografi pada Masyarakat Minoritas Muslim di Bali dan Minahasa

This paper investigates the practice of halal consumption among minority Muslim communities in Bali and North Sulawesi. Unlike many other parts of Indonesia, Bali and North Sulawesi have a dominant non-Muslim society along with their non-halal diet tradition. As many studies on minority groups have shown that being a minority group is prone to a cultural transformation. The author highlights how Muslims strategize their halal consumption practices in the setting of a dominantly non-Muslim and multicultural community. This study questions whether Muslims’ context as a minority influenced their behavior toward halal food (product) consumption. Which cultural factors have influenced Muslims’ practices of halal consumption in the setting of different cultures and societies? Using the ethnographic strategy in Bali and North Sulawesi the authors conclude two findings: First Muslim halal consumption is more influenced by the set of skills, habits, customs, and lifestyles called the cultural repertoire of each individual Muslim. Secondly, ideas, concepts, and moral norms (ideology) could also be very influential on Muslims’ behavior during a transitional time. This article also describes cultural repertoire, ideology, and transitional period which is influential to the Muslims’Inclusive and exclusive halal consumption practice.

Право на свободу вероисповедования в контексте Европейской конвенции по правам человека: анализ правовых норм, запрещающих ношение хиджаба в публичном пространстве

The author considers the question of the legality of the prohibition on Muslim hijab wearing in a non-Muslim society and views it as an opportunity to understand how Western and Islamic cul-tures interact not only from a scientific or theoretic perspective, but also from a practical one, be-cause a lot of Muslims either live in or visit Western countries. The aim of the article is to determine through analysing current legislation of different countries and their court rulings how the two en-tirely opposed legal traditions relate to each other. Methodologically, the author clearly distinguishes between such concepts as Sharia, fiqh and Islamic law. Applying the method of comparative analy-sis, the author takes two approaches of comparative law: the dogmatic (related to theory) one, and the cultural one, since it is known that Islamic law derives from religious precepts. The author con-cludes that the hijab ban, which appears to be an indispensable part of the globalisation process, is contrary to the first part of Article 9 and to Article 18 of the Universal Declaration of Human Rights. However, the latter is only advisory by its nature, while the rulings of ECHR in which the Court does not consider the prohibition on hijab wearing a violation of the right to the freedom of worship, are grounded by vague wordings.

HALAL FOR ALL: GEO SPATIAL TOURISM OF HALAL FOOD STALLS IN MUSLIM MINORITY TOURIST DESTINATIONS

Denpasar, Bali is one of the popular tourist destinations in Indonesia, following its variety of unique cultures, local wisdom, and the majority of its society embraced Hinduism. However, the appeal shows the high increase of food stalls with halal labeling. Thus, this article aims to provide an overview of the growing and the development of halal food stalls within non-Muslim society along with its spatial distribution. The segmented growth of halal and non-halal food stalls continues to grow following Denpasar’s image as a tourist destination and becomes essential although not the primary element of tourism development. A field survey method with a ground check approach was conducted to obtain spatial data. Observation and interviews of halal and non-halal culinary entrepreneurs are carried out afterward. This research found the development of halal food stalls in the city of Denpasar grow significantly even though the dynamics of society also emerge. The existence of halal stalls supports tourism in terms of providing facilities and services. This supports the image of a tourist destination.

The Potential of Halal Food Business in Asia and Europe with Majority of Non-Muslim Communities

The purpose of this article is to find out about how the halal food business is, what halal food restaurants are already in Asia and Europe, what is the potential of the Muslim community in Asia and Europe, and what is the potential of the halal food business in Asia and Europe with the majority non-Muslim society. In Islam, food is not only seen in terms of appearance and taste, but there are more important factors, namely whether the food is halal or not. The halalness of a food is very important as a consideration in the consumption of a food. The study results show that the halal food industry in Asia is increasing. The study results show that the halal food industry in Asia and Europe is increasing. The reason is, the existence of the Muslim population has increased growth, based on the trend of demand for halal products and also halal tourism. This is a great opportunity for business people to meet the demand for halal food. The challenge is how to improve quality and meet halal standards to meet consumer demand.

AVRUPA’DAKİ MÜSLÜMANLAR VE AVRUPA İSLAMI

Müslümanların Avrupa kültürüne uyum sağlaması gerektiği tartışmaları Avrupa Birliği ülkelerinde yıllardır gündemden düşmemektedir. Avrupa’da İslam yabancı bir fenomen olarak gösterilmektedir. Hâlbuki İslam Endülüs’ün fethinden beri Avrupa`da mevcuttur. İkinci Dünya Savaşı’ndan sonra Müslümanların sayısı misafir işçi ve akabinde aile birleşimiyle artmıştır. Son yıllarda Suriye’deki iç savaştan dolayı Suriyeli Müslümanlar Avrupa ülkelerine iltica etmişlerdir. Müslümanlar din hürriyetlerini elde etmek, ekonomik ihtiyaçlarını gidermek, savaş gibi sıkıntılardan kurtulmak için, yaşam şartlarının daha iyi olduğu yerlere, özellikle Avrupa ülkelerine göç etmektedirler. Avrupa’da Hristiyan dinine mensup insanlar çoğunlukta, güçlü ve etken unsuru, Müslümanlar azınlık olarak daha güçsüz ve edilgen unsuru oluşturmaktadırlar. Entegrasyon politikası, kimin kime uyum sağlayacağını, toplumun içindeki güç dağılımının bir aynasını teşkil etmektedir. Avrupa İslamı konsepti, Avrupa ve İslam’ın uyum içinde olduğu bir yaşam tarzı oluşturmak ister. İlk defa 1990’lı yıllarda siyaset bilimcisi Bassam Tibi Avrupa İslamı ifadesini kullanmaya başlamıştır. 1999 yılında ilahiyatçı Tarık Ramazan Müslümanların Avrupa ülkelerine entegrasyonu için Avrupa İslamı adı altında bir sistem geliştirmeye çalışmıştır. Tibi ve Ramazan Avrupa İslamı tartışmalarında İslam’ın etik değerlerini vurgularlar. Tibi argümanlarında evrensellik ve tarihsellik düşüncelerine ağırlık verirken, Ramazan teolojik boyutta argüman sunmayı tercih eder. Avrupa İslamı düşünürlerinin gayesi, Avrupa’da yaşayan Müslümanların kimlik çelişkisi yaşamadan kendilerini hem İslam dinine hem de Avrupa ülkelerine ait hissetmeleridir. Ramazan’a göre Avrupa İslamı kimlik ve aidiyet üzerinden belirlenir. Bir Müslüman Avrupa’da hem ümmete ait bir Müslüman hem de bir Avrupalı olabilir. Avrupa İslamı düşünürleri İslam’ın etik değerlerinin genel olarak değişken olmadığını vurgularlar, değişken olan unsurlar üzerinde çalışılması gerektiğini söylerler. Lakin bugüne kadar Müslümanların sorularına cevap ve sorunlarına çözüm sunabilen kapsamlı bir yaşam konsepti geliştirilememiştir. Avrupa’daki sekülerleşme insan haklarının bir parçası olan din hürriyetini desteklemektedir ve İslam’ın uygulanmasını engellememektedir. Avrupa ülkelerine göç eden Müslümanların çoğunluğu yaşadıkları ülkenin vatandaşlığını alıp dördüncü nesile ulaşmalarına rağmen, içinde yaşadıkları toplum tarafından halen yabancı gözüyle değerlendirilmektedirler. Avrupa’da İslam tasavvuru olumsuzdur ve İslamofobya günden güne yaygınlaşmaktadır. Bu durumda Müslümanlar birtakım engellerle karşılaşmaktadırlar ve günlük hayatlarının birçok alanında ayrımcılığa uğramaktadırlar. Müslüman olmayan egemen toplum Müslümanların entegrasyon ve sekülerleşme çabalarına rağmen İslam’ı Avrupa’nın bir parçası olarak görmemektedir. Avrupa İslamı tartışmaları Avrupa’da yaşayan Müslümanların içinde yaşadıkları toplum tarafından tanınmalarını görülür bir şekilde sağlamamıştır.

Non-Muslim Consumer Perspective on Cosmetics and Personal Care Products

Majority of non-Muslim society believes that Halal is meant for Muslim only. Since they don’t have sufficient knowledge and awareness about halal products, the benefits of it is not well appreciated. After all, most of the company didn’t focus on non-Muslim market. The aim of this paper therefore is to determine the factors affecting purchase intention of Halal personal care products among non-Muslim consumer. Data was collected in Penang of 240 non-Muslims via structured questionnaire to gather information on their perspective towards Halal personal care products. Multiple Regression Analysis is applied to determine and assess the strength of relationship between variables. The factor that influences the purchase intention of Halal cosmetics and personal care products is halal awareness, religiosity, halal certification, attitude and brand trust. The result of the study suggest that brand trust strongly influences the purchase intention of Halal cosmetics and personal care products. Companies targeting non-Muslim markets are therefore are encouragedto tailor their marketing activities based on a behavioural perspective which increases and benefits social expectations and awareness which in turn would enhance their competitive advantage. By strengthening the brand trust through Halal process standard in production of guaranteeing hygiene and quality will allow products to penetrate into new market of non-Muslim consumer.

A CASE STUDY OF ISLAMIC DACWAH ACTIVITIES IN CORDILLERA ADMINISTRATIVE REGION, PHILIPPINES AMONG MUSLIM MINORITY

Purpose of the Study: The curves of Islamic dacwah activities in the Philippines have faced ebbs and flows due to various internal and external constraints. In Cordillera Administrative Region (CAR), lots of responses had been received by the Islamic organization from the local Muslim societies on the dacwah activities which require further reform in a way of diversifying the dacwah efforts in the whole region. This research aims of identifying the response of Muslim society towards the Islamic dacwah activities in the Philippines.
 Methodology: In this study, quantitative methodology research was applied and the data were analyzed using Statistical Package for the Social Sciences (SPSS) for Windows version 21 with a total number of 272 respondents.
 Main Findings: The results showed the responses towards the Islamic dacwah activities in a Muslim society (mean=3.71); Muslim family and friends (mean=3.51) were at high level. However, findings regarding the responses from the government (mean=3.13) and non-Muslim society (mean=3.15) were at moderate level.
 Implications: The findings are essential for Islamic da’wah organizations to redesign and formulate various dacwah programs in order to ensure better implication on the societies.

Investigation of Indonesian Muslims` dietary situations in Taiwan to explore the Muslim-friendly standards implementable in the non-Muslim society

Investigation of Indonesian Muslims` dietary situations in Taiwan to explore the Muslim-friendly standards implementable in the non-Muslim society

INHERITANCE WEALTH DISTRIBUTION MODEL AND ITS IMPLICATION TO ECONOMY

Purpose of study: Inheritance wealth is one of the instruments of wealth distribution in Islam that potentially capable to be a solution for economic inequality that triggered the multidimensional problems nations daily life. The concept of inheritance wealth distribution for Muslims has been summarized in Indonesian Islamic Law Compilation and in Marriage Act No. 1 year 1974. For non-Muslim society, the inheritance law is based on the concept of nations Civil Code and customary rules. The diversity in the concept of inheritance wealth distribution in Indonesia cannot be separated from the nature of the family and its influence on the assets, which is believed by the community.
 Methodology: This study used participation action research method as a qualitative approach in order to frame, analyze and solutions in form of strategic role model for the Government in completing and streamlining the inheritance wealth distribution in Indonesia.
 Result: The solutions will be based on problems faced by the Religious Courts and Islamic organizations in conducting inheritance wealth distribution. Moreover, propose inheritance wealth as public fund in addition to zakat, infaq, shodaqoh and endowments.
 Implications/Applications: The implementation and dispute settlement in inheritance wealth distribution are exercised by Religious Courts, as well as the Islamic organization such as Muhammadiyah and Nahdatul Ulama (NU). Diversity of institutions becomes an interesting phenomenon in Indonesia inheritance wealth distribution. This potentially makes inheritance wealth distribution done well and can prevent conflicts of individuals in the family, hoarding treasure and minimize economic disparities in society.

Contextualism of Mosque Architecture in the City: Case Study of the Abu Bakar Mosque in Bangsar

This research identifies the issues related to the contextualism of mosque architecture towards its urban setting as well as how it translates into inclusivism into the social structure. The main aims of the research is to evaluate the architectural contextualism from the perspective of form and design against the backdrop of the urban fabric and evaluating the contextualism of social inclusivism in the mosque architecture from the perspective of the non-Muslim society participation with the Muslim society. A case study of the Abu Bakar Mosque in Bangsar, Kuala Lumpur was conducted via observation and interviews with the mosque management. The findings shows that through time the visionary management has turned the mosque in terms of its activities and design in context towards its urban setting as well as into inclusivism within the social structure

Muslim Areas at Municipal Cemeteries in Germany and Austria

The paper is devoted to funeral culture and its connection to the acculturation of Muslims in German and Austrian society. The vast majority of the deceased are still transported back to their country of origin, which hampers the successful integration of their families. With regard to the establishment of specialised areas within municipal cemeteries, the significance of the process of institutionalisation of Muslim organisations has become clear, as has the emphasis on experts. An increase in the number of Muslim burials in Western Europe is expected in future. Importance is also attached to the funerals of new-borns, but the long-term integration effect of such funerals on the whole family is still debatable. Problems with operation of Islamic cemeteries in Germany are influenced by conferring public rights on Muslim organisations. However, some examples of successful operation of Islamic cemeteries can already be found in Austria. The current situation is influenced by the need to respond to an ever-increasing number of seniors from the first generation of Muslim migrants and asylum seekers from the second half of the last century. The creation of special areas at municipal cemeteries may not actually constitute an expression of separation. It rather corresponds to the process of integration within a stratified society. The forms of Islamic funerals will change as they adapt to the new environment. The cultural interpretations of Islam not only confront each other but also respond to the funeral customs of the surrounding non-Muslim society.

The Political Economy of Support for Sharia: Evidence from the Russian North Caucasus

AbstractMany scholars have argued that orthodox Muslims harbor attitudes that are more economically communitarian and politically illiberal, since individuals are seen as embedded within a larger community that places a premium on social order. Yet most studies have ignored the potential of Islam as an ideological platform for political reformers. Religion in general and Islam in particular has mostly been treated as a predictor rather than a derivative of political-economic preferences. This article suggests that, in the absence of credible secular political ideologies and representative political mechanisms, reformist-minded individuals are likely to use religion as a political platform for change. When Muslims are a minority in a repressive non-Muslim society, Islamic orthodoxy can serve as a political platform for politically and economically liberal forces. We test these conjectures with original micro-level data from the Russian North Caucasus and find strong support for them.

The Impact of Islam on Child-Rearing Values in Turkey

The Impact of Islam on Child-Rearing Values in Turkey Ramazan Aydogdu, MA; Muhammed Yildiz, MA Abstract The connection between child rearing values and religion is examined by using data from the World Values Survey (WVS) Wave 6, Turkey 2011 (n = 1605). This relationship has been studied in the United States and other western Christian societies with regard to the importance given to autonomy (thinking independently) versus heteronomy (being obedient to authority) in children. Previous studies have found evidence that high level of religiosity is associated with a stronger level of heteronomy values whereas low level of religiosity is associated with a stronger level of autonomy values. As for Turkey, where Islam is massively dominant, results indicate that this association is no different than other Western and non-Muslim society. Self-reported religiosity, importance given to religion, and high level of mosque attendance are inversely correlated with autonomy values, namely independence and imagination. On the other hand, religious people are more likely to consider heteronomy values like obedience and respect as important child qualities in their children. Moreover, the relationships between religious predictors and child-rearing traits are robust across education levels and household income. Full Text: PDF DOI: 10.15640/jisc.v4n2a4