scholarly journals Studying Islam and Its Adherents in Australian Universities

2021 ◽  
Vol 7 (2) ◽  
pp. 137-148
Author(s):  
Jan A. Ali
Keyword(s):  
War On Terror ◽  
Academic Discipline ◽  
Education History ◽  
Islamic Philosophy ◽  
Analytic Investigation ◽  
Muslim Population ◽  
Islamic Studies ◽  
Recent Trends ◽  
Muslim Communities ◽  
Australian Universities

Islamic Studies is a relatively new, yet growing phenomenon in Australian universities. With an increased focus on Islam and Muslim in the age of War on Terror and with Australian Muslim population fast increasing, Islamic Studies is an important intellectual tool to better understand, Islam and Muslims and many challenges facing them. This paper is an investigation of the recent trends and developments in Islamic Studies as an academic discipline in Australian universities. This is an important intellectual task because Islamic Studies continues to play a significant role in Australian academia. The data were collected from literature review and are analysed descriptively. The findings of the study show that the intellectual tools developed in Islamic Studies can be deployed to build relationship between fragmented Muslim communities and between Muslims and non-Muslims particularly in multicultural Australia. Islamic Studies draws on a variety of fields making it a crossdiscipline. As such, it offer a rich and analytic investigation of world’s second largest religion and its multiple expressions. Australian universities offer Islamic studies ranging from undergraduate to postgraduate program. The topic studied include Islamic philosophy, jurisprudence, education, history, and Arabic.

South Africa’s Institutions of Higher Learning

2014 ◽  
Vol 31 (3) ◽  
pp. 50-69
Author(s):  
Muhammed Haron
Keyword(s):  
Social Science ◽  
Religious Studies ◽  
Higher Learning ◽  
Honors Program ◽  
Islamic Studies ◽  
Institutions Of Higher Learning ◽  
The Social ◽  
Regional Universities ◽  
Muslim Communities ◽  
Insight Into

As a discipline, “Islamic studies” has attracted serious attention by a number of institutions of higher learning in predominantly nonMuslim societies. While southern Africa’s communities witnessed the inclusion of “Islam” as a subject in the faculties of theology at various regional universities as well as Christian seminaries, Muslim communities have clamored for the appointment of Muslim staff at universities to teach courses on Islam. On the whole, these educational developments bode well for the teaching and studying of Islam regionally, even though the purpose and objectives for doing so differ radically from one institution to the other. This essay first seeks to offer a brief insight into the teaching of “Islam” as a subject in theological/oriental/religious studies programs; it thereafter reflects upon “Islamic studies” as a social science discipline that has been included in the social science and humanities syllabus. It focuses on the BA Honors program to show the themes chosen for these programs and how scholars redesigned and changed these programs to meet modern needs. Apart from using “social change” as its theoretical framework, it also brings en passantinto view the insider/outsider binary that further frames the debates regarding the teaching and studying of Islam at these institutions in southern Africa generally and South Africa in particular. 

scholarly journals Problems, Challenges and Prospects of Indonesian Muslim Community in Sydney for Promoting Tolerance

2016 ◽  
Vol 8 (2) ◽  
pp. 169-184
Author(s):  
Ahmad Muttaqin ◽  
Achmad Zainal Arifin ◽  
Firdaus Wajdi
Keyword(s):  
Religious Affiliation ◽  
Social Needs ◽  
Muslim Community ◽  
Community Based ◽  
Islamic Studies ◽  
Indonesian Government ◽  
Australian Community ◽  
Political Idea ◽  
The Government ◽  
Muslim Communities

This paper elucidates a map of Indonesian Muslim communities around Sydney in order to observe the possibility to promote a moderate and tolerance of Indonesian Islam worldwide. Indonesian Muslims who live in Australia are relatively small if we consider that we are the closer neighbor of Australia and have the biggest Muslim populations in the world. Most Indonesian Muslim communities in Sydney are in a form of kelompok pengajian (Islamic study group), which is commonly based on ethnicity, regionalism (province and regency), and religious affiliation with Indonesian Islamic groups. The main problems of Indonesian Muslim communities in Sydney are an ambiguous identity, laziness integration, and dream to home country. Most Indonesian Muslim diaspora in Sydney only consider Australia as the land for making money. Therefore, their inclusion to Australian community is just being Indonesian Muslim in Australia and it seems hard for them to be Australian Muslim, especially in the case of those who already changed to be Australian citizens. This kind of diaspora attitude differs from Muslims Diasporas from the Middle East and South Asia countries who are mostly ready to be fully Australian Muslim.Naturally, most Indonesian Muslim communities put their emphasis to develop their community based on social needs and try to avoid political idea of Islamism. In this case, the Indonesian government, through the Indonesian Consulate in Sydney, has great resources to promote moderate and tolerant views of Indonesian Islam to other Muslim communities, as well as to Western media. In optimizing resources of Indonesian Muslim communities in Sydney to envoy Indonesian cultures and policies, it is necessary for Indonesian government to have a person with integrated knowledge on Islamic Studies who are working officially under the Indonesian consulate in Sydney. It is based on the fact that most Indonesian Muslim communities needs a patron from the government to manage and soften some differences among them, especially related to problems of identities, as well as to link them with the wider Australian communities.

scholarly journals Mereformulasikan Area Pendekatan Sistematis dan Bijaksana dalam Pendidikan Islam untuk Anak di Sekolah Awal

2019 ◽  
Vol 3 (1) ◽  
pp. 123-128
Author(s):  
Isma'il Ismail
Keyword(s):  
Religious Education ◽  
Paradigm Shift ◽  
Learning Systems ◽  
Islamic Education ◽  
Education History ◽  
Historical Reconstruction ◽  
Islamic Philosophy ◽  
New Methods ◽  
Early School ◽  
Islamic View

The continuous development of problems in the field of education and religion demands the formulation of new paradigms, new theories, and new methods of operationalization that are able to solve new problems that are more complex, on the basis of which it is necessary to update thinking, study and research on Islamic education to reconstruct aspects of theological, philosophical, substantive, methodological, and learning systems in the hope that the implementation of religious education will be effective effectively. This paper is based on the aim of formulating an area of ??systematic and prudent approach in Islamic education for children in early school. From the results of the discussion concluded: 1) According to the Islamic view, education must prioritize faith education. History proves that education will produce education who lack moral character; 2) The historical reconstruction of Islamic philosophy as wisdom certainly indicates a thorough integration of modes of thinking and speaking which is the philosophy of philosophy into larger and speaking mode of thinking which is constitutive of historical Muslim society; 3) the critical area of ??Islamic education for children is the transmission of facts and information about Islam to the personality and character of Kaaffah, the curriculum must be relevant paradigm shift must be effective and relevant to the communities in which they live.

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

2021 ◽  
Vol 4 (1) ◽  
pp. 1-15
Author(s):  
Ni'mah Izati Atiko Putri ◽  
Karseno Karseno ◽  
Dinda Khabibatul Fuadah ◽  
Haznah Munna Firdausi ◽  
Syifa Ulhusna ◽  
...  
Keyword(s):  
Food Industry ◽  
Consumer Demand ◽  
Improve Quality ◽  
Muslim Community ◽  
Great Opportunity ◽  
Muslim Population ◽  
Business People ◽  
Study Results ◽  
Halal Food ◽  
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.

South Africa’s Institutions of Higher Learning

2014 ◽  
Vol 31 (3) ◽  
pp. 50-69
Author(s):  
Muhammed Haron
Keyword(s):  
Social Science ◽  
Religious Studies ◽  
Higher Learning ◽  
Honors Program ◽  
Islamic Studies ◽  
Institutions Of Higher Learning ◽  
The Social ◽  
Regional Universities ◽  
Muslim Communities ◽  
Insight Into

As a discipline, “Islamic studies” has attracted serious attention by a number of institutions of higher learning in predominantly nonMuslim societies. While southern Africa’s communities witnessed the inclusion of “Islam” as a subject in the faculties of theology at various regional universities as well as Christian seminaries, Muslim communities have clamored for the appointment of Muslim staff at universities to teach courses on Islam. On the whole, these educational developments bode well for the teaching and studying of Islam regionally, even though the purpose and objectives for doing so differ radically from one institution to the other. This essay first seeks to offer a brief insight into the teaching of “Islam” as a subject in theological/oriental/religious studies programs; it thereafter reflects upon “Islamic studies” as a social science discipline that has been included in the social science and humanities syllabus. It focuses on the BA Honors program to show the themes chosen for these programs and how scholars redesigned and changed these programs to meet modern needs. Apart from using “social change” as its theoretical framework, it also brings en passantinto view the insider/outsider binary that further frames the debates regarding the teaching and studying of Islam at these institutions in southern Africa generally and South Africa in particular. 

Kitab Asmarakandi sebagai Sumber Belajar Pendidikan Islam Awal di Nusantara

SMART ◽  
2021 ◽  
Vol 7 (2) ◽  
pp. 242-253
Author(s):  
Muhammad Nabil Fahmi ◽  
Muqowim Muqowim
Keyword(s):  
Islamic Education ◽  
Cultural Backgrounds ◽  
Learning Resource ◽  
Islamic Studies ◽  
Indonesian Archipelago ◽  
Book Format ◽  
Muslim Communities ◽  
Early Islamic ◽  
Basic Level ◽  
Religious Understanding

During the classical period, Islamic education in the Indonesian archipelago (Nusantara) could not be separated from the literature used. One of the earliest pieces of literature that have been used in the Nusantara since the 16th century AD is Asmarakandi book by Abū al-Laiṡ as-Samarqandī. This research aims to explain the significance and characteristics of the Asmakarakandi book related to its function as a learning resource and its implications for the implementation of early Islamic education in the Nusantara. This research is a literature review using the integration-interconnection scientific paradigm, namely the historical approach in Islamic studies. This research finds that the Asmarakandi book is a popular basic level of Islamic education learning resource used by Muslim communities from different socio-cultural backgrounds. The distinctive format of the Asmarakandi book also shows implications regarding its function as a learning resource for Islamic education. First, the used of the Asmarakandi book makes Islamic education take place systematically, effectively, and efficiently. Second, the suitability of the material with the level of religious understanding of the early Muslim community in the Nusantara. Third, the dialogue-based book format can encourage the critical power of the reviewers. Furthermore, fourth, the transformation of the book into local texts helps the general public understand the content of the Asmarakandi book.

Kazan Tatar Teacher School: The Global Entanglement of A Local Imperial Institution in The Late Russian Empire

2019 ◽  
Vol 245 (1) ◽  
pp. 153-185
Author(s):  
Mustafa Tuna
Keyword(s):  
Russian Empire ◽  
Ural Region ◽  
Government Service ◽  
Russian Government ◽  
Muslim Population ◽  
Language And Culture ◽  
Islamic Studies ◽  
Political Problem ◽  
Pedagogical Goals ◽  
Volga Ural Region

Abstract This article examines the ‘global life’ of a teacher school that Russian imperial officials opened in 1876 to Russify the tsarist empire’s Turkic-speaking Muslim subjects in the Volga-Ural region. Interventions and transformations at the local, imperial and transregional scales over the next several decades altered the context in which this imperial institution the Kazan Tatar Teacher School operated. The school’s effectiveness in achieving its pedagogical goals turned into a political problem for the tsarist center as a result. A Berlin-born German Turkologist in Russian government service designed the school’s curriculum to offer European-inspired secular knowledge. He called it ‘Russian knowledge’ and introduced it to his superiors as a gateway to Russification. He also incorporated Islamic studies and some Muslim daily practices into the school programme to avoid a backlash from the local Muslim population. Over time, a small but vocal cohort of progressivist Muslims took advantage of this programme to acquire conversance in the language and culture of the empire’s evolving cosmopolitan public. As Eurocentric transregional movements from socialism to nationalism permeated that culture, however, the Kazan Tatar Teacher School served as an incubator for politicization among Russia’s Muslims to the ire of the tsarist regime’s centrist advocates and agents.

scholarly journals Islamic Studies in South Africa

1994 ◽  
Vol 11 (2) ◽  
pp. 274-281
Author(s):  
Tamara Sonn
Keyword(s):  
South Africa ◽  
South African ◽  
Total Population ◽  
Muslim Community ◽  
Muslim Population ◽  
South Africans ◽  
Islamic Studies ◽  
The Third ◽  
Northern India ◽  
Arabic Script

Background of South African IslamIn 1994, South Africans will celebrate three centuries of Islam inSouth Africa. Credit for establishing Islam in South Africa is usuallygiven to Sheikh Yusuf, a Macasser prince who was exiled to South Africafor leading the resistance against the Dutch colonization of Malaysia. Thefitst Muslims in South Africa, however, were actually slaves who hadbeen imported, beginning in 1677, mainly from India, the Indonesianarchipelago, Malaysia, and Sri Lanka, by the Dutch colonists living in theCape. The Cape Muslim community, popularly but inaccurately knownas "Malays" and known under apattheid as "Coloreds," is the oldest Muslimcommunity in South Africa. The other major Muslim community wasestablished over a century later by indentured laborers and tradespeoplefrom northern India, a minority of whom weae Muslims. The majority ofSouth African Indian Muslims, classified as "Asians" or "Asiatics," nowlive in Natal and Tramvaal. The third ethnically identifiable group, classifiedas "Aftican" or "Black," consists mainly of converts or theirdescendants. Of the entire South African Muslim population, roughly 49percent are "Coloreds," nearly 47 pement are "Asians," and, although statisticsregarding "Africans" ate generally unreliable, it is estimated thatthey are less than 4 percent. Less than 1 percent is "White."Contributions to South African SocietyAlthough Muslims make up less that 2 petcent of the total population,their presence is highly visible. There ate over twenty-five mosques inCape Town and over one hundred in Johannesburg, making minarets asfamiliar as church towers Many are histotic and/or architectuml monuments.More importantly, Muslims ate uniquely involved in the nation'scultwe and economy. The oldest extant Afrikaans-language manuscriptsare in the Arabic script, for they ate the work of Muslim slaves writingin the Dutch patois. South African historian Achrnat Davids has tracedmany linguistic elements of Afrikaans, both in vocabulary and grammar,to the influence of the Cape Muslims. Economically, the Indian Muslimsaxe the most affluent, owing primarily to the cirmmstances under whichthey came to South Africa. Muslim names on businesses and buildingsare a familiar sight in all major cities and on those UniveAty campusesthat non-Whites were allowed to attend during apartheid ...

scholarly journals Echoes of Terror(ism)

2021 ◽  
Vol 52 (2) ◽  
pp. 52-67
Author(s):  
Kris Millett ◽  
Fahad Ahmad
Keyword(s):  
Social Services ◽  
War On Terror ◽  
Thinking Skills ◽  
School Curriculum ◽  
Critical Discussion ◽  
Critical Thinking Skills ◽  
Education Sector ◽  
Violent Extremism ◽  
Muslim Communities ◽  
The Impact

Our paper examines the latest frontier of the “War on Terror,” countering violent extremism (CVE), non-coercive approaches that aim to prevent “radicalization” that may lead to “violent extremism” or terrorism. We look at the recent implementation of CVE in Québec’s education sector. Based on an analysis of key policy documents and interviews with CVE practitioners, we find that: (1) teachers are responsibilized to safeguard society from the risk of terrorism through being expected to “know the signs” of radicalization and to build “resilience,” (2) students are responsibilized as agents who can influence their peers against violent extremist messaging and toward “prosocial” behaviour, and (3) elements of school curriculum are responsibilized, especially social studies education, to provide students with “critical thinking” skills thought to be lacking among those at risk of radicalization. We highlight the inherent contradictions in CVE, which, in Québec, claims to foster pluralism and inclusivity to combat Islamophobia, but as a modality of the “War on Terror” also targets and stigmatizes Muslim communities. Critical discussion of CVE’s social implications are needed to initiate critical dialogue in Canada over the impact of CVE in social services provision and the risk of securitizing the education sector in Québec.

scholarly journals Transnationalism and Transnational Islam in Indonesia With Special Emphasis on Papua

2019 ◽  
Vol 2 (2) ◽  
pp. 42-59
Author(s):  
Ridwan Al-Makassary
Keyword(s):  
Literature Review ◽  
Public Sphere ◽  
Muslim Population ◽  
The Public ◽  
Transnational Islam ◽  
The Public Sphere ◽  
Muslim Communities ◽  
Communal Harmony

Papua has experienced the threat of communal harmony between Christians and Muslims regarding the transnational Islam advent in Papua. The Tolikara Incident in 2015 and the latest one the banning of building the minaret of the Al-Aqsha Mosque in Sentani in 2018, to a certain degree, were part of transnational Islam influence in the region with a majority non-Muslim population. The presence of transnational Islam cannot be separated from the emergence of the public sphere in the country after the demise of the Suharto regime in 1998. This paper will explore transnational Islam in Papua by reviewing previous studies and discourse on transnational Islam in Indonesia. At the outset, the author will delve literature review on transnationalism and transnational Islam globally. Afterward, it will discuss the presence of transnational Islam, especially Salafi of Jafar Umar Thalib (JUT) in Jayapura and Keerom that has created tension and hostilities within Muslim communities, as well as toward non-Muslim. No doubt, Salafi faction of JUT has tried to promulgate or disseminate radical Islamic teaching through dakwah (propagation) and other activities that threaten Papua Land of Peace (Papua Tanah Damai). As a result, their presence has gotten resistance from some Islamic mass organizations and non-Muslims.

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