The Educational Philosophy of Boko-haram; Analysis from Islamic Perspective

Abstract The Nigerian armed forces are doing their utmost to crush the Boko-haram insurgency. However, killing and dislodging members of the group does not indicate the total elimination of its ideology. The arguments of the movement against conventional education remain in circulation among people awaiting another generation to champion the course in a new identity. To eradicate the ideology and its influence, there is a need for thorough intellectual and logical responses to those arguments. It is against this background that this paper sought to analyse the movement’s arguments that conventional education should be prohibited on the ground that it originated from the West and was introduced in the country to promote Christianity. The paper realized that this argument is unfounded because conventional education is not a western property, rather a global heritage comprising the remarkable contributions of the Muslim world. Moreover, Islam does not forbid Muslims to benefit from any useful knowledge irrespective of where it originates from as long as it does not contravene Islamic teachings. It also found that using schools for promoting Christianity is not more applicable to many public and private schools in Nigeria today. The paper encouraged Muslims to pursue education to its highest level. Keywords: Boko-haram, Conventional education, Islam, Muslims, Nigeria

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AMSS Third Regional Conference

American Journal of Islam and Society ◽

10.35632/ajis.v20i3-4.1853 ◽

2003 ◽

Vol 20 (3-4) ◽

pp. 228-230

Author(s):

Syed A. Ahsani

Keyword(s):

Armed Forces ◽

Muslim World ◽

Contextual Approach ◽

Bill Of Rights ◽

Holy War ◽

The West ◽

American Muslim ◽

Regional Conference ◽

President Elect ◽

Popular Image

At its Third Regional Conference, the AMSS broke new ground, dispellingthe popular image that Muslims are extremists and Islam isengaged in holy war against the West. Mayor Robert Cluck welcomed theparticipants, praised American Muslim organizations' condemnation of9/11, and thanked AMSS for informing Americans about Islam and theMuslim contribution to civilization through its publications and annualconventions. MSA president Laith Albataineh welcomed the participantson behalf of the students.In his introduction, Chairman Basheer Ahmed stated that extremismand terrorism were not unique to a single religion. He exhorted all peacelovingpeople to unite to rein in extremism before it gets out of control.Congressman Martin Frost (D-Texas), the guest of honor at the luncheon,referred to his post-9/11 statement encouraging every Texan to join him inresisting intolerance and bigotry. While condemning terrorism in theMiddle East, he expressed his support for the "roadmap to peace" and aPalestinian state. Congressman Frost is known for his support of civilrights, getting more immigrants into the American armed forces, constituent service, upholding the Bill of Rights, furthering his district's economic development, and assisting students' career development.Moazam Syed, American Muslim Alliance president elect (TarrantCounty) thanked the congressman; said that terror, hatred, and prejudice arealien to all religions; and that: "America will remain just and tolerant, evenwhen confronted with terror and adversity." Bob Ray Sanders, Star Telegramstaff writer and columnist, moderated the question and-answer session.Jamal Badawi (Saint Mary's University, Halifax, Canada) dispelled theinaccurate notions that the Arabic words for "holy war'' can be found in theQur' an, that kufr means "infidel," that Allah is the God of Muslims only, thatIslam is exclusivistic, and that an unbeliever (kafir) does not have the sameright to life as a Muslim, and several other often-misunderstood notions. Heaffirmed that practice or juristic opinions could not replace the Qur'an andahadith, advocated an integrative contextual approach toward understandingthese texts, and pointed out common pitfalls in their interpretation. Hisstatements were well-received by both Muslims and non-Muslims.AMSS president Louay Safi analyzed the present extremism found inthe Muslim world as being based on distorted interpretations of scripture ...

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Psychology from Egyptian, Arab, and Islamic Perspectives

European Psychologist ◽

10.1027/1016-9040.2.4.356 ◽

1997 ◽

Vol 2 (4) ◽

pp. 356-365 ◽

Cited By ~ 10

Author(s):

Fouad A-L.H. Abou-Hatab

Keyword(s):

Professional Identity ◽

21St Century ◽

The West ◽

Islamic Perspective ◽

National Heritage ◽

Western Psychology ◽

The World ◽

The One

This paper presents the case of psychology from a perspective not widely recognized by the West, namely, the Egyptian, Arab, and Islamic perspective. It discusses the introduction and development of psychology in this part of the world. Whenever such efforts are evaluated, six problems become apparent: (1) the one-way interaction with Western psychology; (2) the intellectual dependency; (3) the remote relationship with national heritage; (4) its irrelevance to cultural and social realities; (5) the inhibition of creativity; and (6) the loss of professional identity. Nevertheless, some major achievements are emphasized, and a four-facet look into the 21st century is proposed.

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Religious Freedom in Islam

10.1093/oso/9780190908188.001.0001 ◽

2019 ◽

Cited By ~ 4

Author(s):

Daniel Philpott

Keyword(s):

Religious Freedom ◽

Muslim World ◽

Human Right ◽

The West ◽

Empirical Examination ◽

Public Controversy ◽

Arab Uprisings ◽

Islamic Tradition ◽

The World ◽

Muslim Majority

Is Islam hospitable to religious freedom? The question is at the heart of a public controversy over Islam that has raged in the West over the past decade-and-a-half. Religious freedom is important because it promotes democracy and peace and reduces ills like civil war, terrorism, and violence. Religious freedom also is simply a matter of justice—not an exclusively Western principle but rather a universal human right rooted in human nature. The heart of the book confronts the question of Islam and religious freedom through an empirical examination of Muslim-majority countries. From a satellite view, looking at these countries in the aggregate, the book finds that the Muslim world is far less free than the rest of the world. Zooming in more closely on Muslim-majority countries, though, the picture looks more diverse. Some one-fourth of Muslim-majority countries are in fact religiously free. Among the unfree, 40% are repressive because they are governed by a hostile secularism imported from the West, and the other 60% are Islamist. The emergent picture is both honest and hopeful. Amplifying hope are two chapters that identify “seeds of freedom” in the Islamic tradition and that present the Catholic Church’s long road to religious freedom as a promising model for Islam. Another chapter looks at the Arab Uprisings of 2011, arguing that religious freedom explains much about both their broad failure and their isolated success. The book closes with lessons for expanding religious freedom in the Muslim world and the world at large.

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Introduction: The “Clash of Civilizations” and Relations between the West and the Muslim World

The Review of Faith & International Affairs ◽

10.1080/15570274.2019.1570756 ◽

2019 ◽

Vol 17 (1) ◽

pp. 1-10 ◽

Cited By ~ 3

Author(s):

Jeffrey Haynes

Keyword(s):

Muslim World ◽

Clash Of Civilizations ◽

The West

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Islamic International Relations Towards a Theoretical Framework

10.53105/jig.1-6 ◽

2015 ◽

Vol 1 ◽

Author(s):

Gubara Hassan

Keyword(s):

Social Sciences ◽

International Relations ◽

Modern Society ◽

Theoretical Framework ◽

World Politics ◽

Muslim World ◽

The West ◽

The Past ◽

Alternative Approach ◽

The World

The Western originators of the multi-disciplinary social sciences and their successors, including most major Western social intellectuals, excluded religion as an explanation for the world and its affairs. They held that religion had no role to play in modern society or in rational elucidations for the way world politics or/and relations work. Expectedly, they also focused most of their studies on the West, where religion’s effect was least apparent and argued that its influence in the non-West was a primitive residue that would vanish with its modernization, the Muslim world in particular. Paradoxically, modernity has caused a resurgence or a revival of religion, including Islam. As an alternative approach to this Western-centric stance and while focusing on Islam, the paper argues that religion is not a thing of the past and that Islam has its visions of international relations between Muslim and non-Muslim states or abodes: peace, war, truce or treaty, and preaching (da’wah).

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