scholarly journals Relational Ethics: Volunteering and the Responsibilities of the Good Muslim

Religions ◽  
2019 ◽  
Vol 10 (3) ◽  
pp. 150
Author(s):  
Merve Kayikci
Keyword(s):  
Muslim Women ◽  
Relational Ethics ◽  
The West ◽  
Islamic Ethics ◽  
Good Citizen ◽  
Islamic Tradition ◽  
Self Formation

This article explores the ways in which female Belgian Muslim volunteers experience responsibility. It argues that responsibility consists of multiple dynamics for the volunteers, for example, the duties that are embedded in the Islamic tradition and the duties that arise from being a good citizen in a liberal/secular context. While these are often emphasized as being contentious binaries—especially for Muslims living in the West—this paper suggests that volunteering allows the Muslim women to bring these worlds together. The ways in which volunteering enables this is by introducing a relational reading of ethics and ethical self-formation. Relationality is highly significant for the female Muslim volunteer. It signifies being in touch with both (non-liberal) Islamic ethics and liberal public norms, even when pursuing a pious lifestyle. Hence, the article explores the ways in which responsibility is actualized in this framework. Finally, the last section interrogates how this idea of responsibility and relationality re-articulates binaries of the good-Muslim and the bad-Muslim.

Religious Freedom in Islam

2019 ◽  
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.

Ancient and Modern Practices of Citizenship in Asia and the West

2018 ◽  
Keyword(s):  
Everyday Life ◽  
The Self ◽  
First Century ◽  
Care Of The Self ◽  
The West ◽  
City Life ◽  
Good Citizen ◽  
The Past ◽  
Twenty First Century ◽  
Point Of Departure

What does it mean to be a good citizen today? What are practices of citizenship? And what can we learn from the past about these practices to better engage in city life in the twenty-first century? Ancient and Modern Practices of Citizenship in Asia and the West: Care of the Self is a collection of papers that examine these questions. The contributors come from a variety of different disciplines, including architecture, urbanism, philosophy, and history, and their essays make comparative examinations of the practices of citizenship from the ancient world to the present day in both the East and the West. The papers’ comparative approaches, between East and West, and ancient and modern, leads to a greater understanding of the challenges facing citizens in the urbanized twenty-first century, and by looking at past examples, suggests ways of addressing them. While the book’s point of departure is philosophical, its key aim is to examine how philosophy can be applied to everyday life for the betterment of citizens in cities not just in Asia and the West but everywhere.

scholarly journals PERDEBATAN PENGGUNAAN HERMENEUTIKA SEBAGAI METODE PENAFSIRAN AL-QUR'AN

ALQALAM ◽  
2010 ◽  
Vol 27 (1) ◽  
pp. 79
Author(s):  
MASRUKHIN MUHSIN
Keyword(s):  
The Other ◽  
Muslim World ◽  
New Method ◽  
The West ◽  
Islamic World ◽  
The Bible ◽  
Islamic Tradition ◽  
To Come

The word hermeneutics derives from the Greek verb, hermeneuin. It means to interpret and to translate. Hermeneutics is divided into three kinds: the theory of hermeneutics, the philosophy hermeneutics, and the critical hermenmtics. Hasan Hanfi is known as the first scholar who introduces hermeneutics in the Islamic World through his work dealing with the new method of interpretation. Nashr Hamid Abu-Zaid is another figure who has much studied hermenmtics in the classical interpretation. Ali Harb is a figure who also much involved in discussing the critism of text even though he does not fully concern on literature or art, but on the thoughts. Muslim thinker who has similar view with Ali Harab in seeing that the backwardness of Arab-Islam from the West is caused by the system of thoguht used by Arah-Muslim not able to come out of obstinary and taqlid is Muhammad Syahmr. On the other side, ones who refuse hermeneutics argue that since its heginning, hermeneutics must be studied suspiciously because it is not derived from the Islamic tradition, but from the unbeliever scientific tradition, Jews and Chrtians in which they use it as a method to interpret the Bible. Practically, in interpreting the Qur'an, hermeneutics even strengthens something, namely the hegemony of scularism-liberalism in the Muslim World that Muslims must actually destroy. Keywords: Hermeneutics, Tafsir, al qur'an

The Qur’anic Calf Episode Between Orientalism and Islamic Tradition

2020 ◽  
pp. 265-317
Author(s):  
Michael E. Pregill
Keyword(s):  
Early Modern ◽  
The West ◽  
Biblical Story ◽  
Golden Calf ◽  
Islamic Tradition ◽  
Western Scholarship ◽  
Per Se ◽  
Radical Revision

This chapter discusses the qur’anic Golden Calf episode as it is traditionally interpreted in both Muslim exegesis and Western scholarship. The qur’anic references to the image worshipped by the Israelites are usually understood as depicting the Calf as alive or at least possessing some semblance of life—as ? lowing image of a calf, as the Qur’an puts it. Further, the Qur’an seems to posit that the Calf was made and animated by a character called al-sāmirī—the “Samaritan”—and not Aaron as in the biblical story. Western scholars and traditional Muslim commentators have always agreed on this interpretation of the qur’anic version of the episode. However, this chapter shows that Western scholars have generally relied upon the explanation of the episode in Muslim exegesis or tafsīr, misunderstanding the role that early Muslim commentators played in introducing a radical revision of the story that was quite different in major details from the account found in the Qur’an itself. This can be demonstrated by examining historical translations of the Qur’an in the West, beginning with some of the earliest translations and commentaries of the medieval and early modern periods in Europe. In the specific case of the Calf narrative, Western scholars’ reliance on tafsīr has typically been motivated not by a desire to validate the claims of Muslim authorities, but rather by the assumption that Islam is at its root thoroughly dependent upon Judaism. This assumption has colored not only the overarching approach to the qur’anic narrative per se, but also the characterization of a number of rabbinic traditions that have been cited as the sources of that narrative.

Approaches to the wardrobe challenges of Muslim women in the west

2019 ◽  
Vol 11 (5) ◽  
pp. 1155-1173
Author(s):  
Wafaa H. Shafee
Keyword(s):  
Community Integration ◽  
Muslim Women ◽  
Western Society ◽  
Fashion Industry ◽  
Dress Code ◽  
The West ◽  
Content Type ◽  
Global Brands ◽  
Women's Clothing ◽  
Clothing Choices

Purpose This study aims to identify the challenges of Muslim women in terms of their dress code in Western society by including their clothing needs in the strategies of the fashion industry and marketing. The study focuses on wardrobe choices that have helped overcome these challenges and facilitated Muslim women’s integration into western society. Design/methodology/approach Descriptive statistics were used in this study through a questionnaire that was distributed among 265 randomly selected Muslim women in London, UK. The results have been presented in charts showing the percentages and frequencies of the different behaviors and challenges that were faced by Muslim women in the west. Findings The majority of the study sample preferred to use a variety of modern fashion trends from global brands to integrate with the community. The essential criteria for the Muslim women’s clothing choices include head hair cover and conservative full-length clothes that are non-transparent that cover the neck and chest area. Originality/value A study has investigated the clothing needs and behaviors of Muslim women in the west for their community integration. It analyzed the results and linked them with the role and contributions of designers, producers and fashion marketers in accepting the western society of Muslims and their integration with its members.

The Study of Women in Islam and the West: A Select Bibliography

Hawwa ◽  
2005 ◽  
Vol 3 (1) ◽  
pp. 111-157 ◽  
Author(s):  
Yvonne Haddad
Keyword(s):  
Social Sciences ◽  
Muslim Women ◽  
Higher Learning ◽  
The West ◽  
Production Of Knowledge ◽  
Women In Islam ◽  
Institutions Of Higher Learning ◽  
The Social ◽  
Select Bibliography ◽  
Available Information

AbstractThis bibliography sets out to explore the topics that Muslim women in the West reflected on and researched as they joined the institutions of higher learning and began to have an input in the creation of knowledge. It also attempts to gather the available information about the experiences of Muslim women and surveys the available literature in English on Muslim women living in the West. While Muslim women have been professionally active in many fields, the bibliography is focused primarily on the production of knowledge by professors in the humanities and the social sciences and their contribution to our understanding of the debates about the women of Islam.

scholarly journals Taking Back Islam

2003 ◽  
Vol 20 (3-4) ◽  
pp. 203-205
Author(s):  
Jay Willoughby
Keyword(s):  
Muslim World ◽  
Peaceful Coexistence ◽  
The West ◽  
Islamic Tradition ◽  
Set Up ◽  
The Many ◽  
Moral Discourses ◽  
Opening Section ◽  
Made In ◽  
Number Of Authors

This book is divided into nine sections: an opening section with intro ductoryessays, followed by eight chapters that discuss the writers' viewson certain issues. Each section contains several essays of anywhere frombetween three to six pages. Given the number of authors, I will mentiononly some of the points made in each section.In his introduction, Michael Wolfe lays out the book's generalpremise: Maybe it is time to stop looking to the "motherland" for ourunderstandings of Islam and Islamic tradition. Maybe it is time to growup. This call is sure to find a resonance among the many Muslims whoare tired of imported imams and imported books that are so far removedfrom our own reality in the West. Farid Esack brings up an interestingpoint: Historically, Muslims have known only two paradigms: oppression(Makkah) and governing (Madinah). However, given current realities,they must adopt a third kind: peaceful coexistence in a state of equality,as done by those Muslims who emigrated to Abyssinia.In "Violence," Khaled Abou El Fadl notes that Islam is concernedwith building and creating, and that ruining and destroying life is "an ultimateact of blasphemy against God." He writes that war is defensive anda last resort, that trade and technology are preferred, and that political discourseshave displaced moral discourses. Aasma Khan discusses hersmall group (Muslims against Terrorism), which was set up in the daysfollowing 9/11 to educate people "about the incompatibility oflslam withterrorist activities, hatred, and violence."In "Democracy," Karen Armstrong reminds us of several importantfacts: modernity/democracy is a process; that in the Muslim world, modernitywas imposed from above and has close ties with colonial subjugation/dependence, instead of independence; and that is imitation and not inno­vation. Religion, she asserts, can help people through the transition tomodernity. Alex Kronemer states that "the greatest obstacle to democracyin the Muslim world is not 'Islam,' it is poverty, the lack of education, andcorrupt and repressive regimes, many of which - and this is the importantpoint - are supported by the democracies of the West." This raises thequestion of whether the West really wants democracy in the Muslim world ...

scholarly journals RELATIONSHIP BETWEEN ADVERTISEMENT AND PURCHASE INTENTION ON HALAL COSMETIC PRODUCTS IN MALAYSIA

2019 ◽  
Vol 7 (3) ◽  
pp. 683-694
Author(s):  
Salwani Arbak ◽  
Rabiul Islam ◽  
Harun Al Rasyid
Keyword(s):  
Significant Influence ◽  
Purchase Intention ◽  
Negative Impact ◽  
Critical Role ◽  
Muslim Women ◽  
Purchase Intentions ◽  
Marketing Strategies ◽  
Cosmetic Products ◽  
Advertising Ethics ◽  
Islamic Ethics

Purpose of the Study: The aim of this paper is to examine the relation between Muslim women customer offense caused due to Islamic advertising of halal cosmetic products in Malaysia. Methodology: The violation of Islamic ethics on the advertisement of halal cosmetic products and purchase intention was examined through a survey that included 110 Muslim women respondents in Malaysia who used cosmetics. The items used for the operationalization of variables were based on the advertising ethics provided by Quran and Sunnah. The current study confirms that irrespective of their religion, women find those advertisements offensive that do not abide by Islamic ethics, which are universal in nature. Based on the correlation results, this study reveals that violation of Islamic advertising ethics (honesty, racism, sexism, intention, and language) has a correlation with purchase intention. A multiple regression analysis was highlighted and it was found that racism, sexism, intention, and language have negative and significant influence on purchase intention. Only one variable did not have a significant influence on purchase intention of halal cosmetic products in Malaysia. Results: Sexism plays the most critical role in influencing consumers’ intention that makes them avoid buying halal cosmetic products. Furthermore, customer offense created due to violation of ethics has a negative impact on the purchase intention of halal cosmetic products. If advertisers want to attract customers in Malaysia and retain them, then they must avoid creating customer offense by following Islamic advertising ethics. Implications: This study will be beneficial to marketers, advertisers, and companies in developing their advertising and marketing strategies for halal cosmetic products. In addition, this study has implemented the study of Islamic advertising ethic violations and purchase intentions of halal cosmetic products.

scholarly journals The Muslim Veil in North America

2004 ◽  
Vol 21 (4) ◽  
pp. 110-112
Author(s):  
Shabana Mir
Keyword(s):  
Social Sciences ◽  
North America ◽  
Historical Development ◽  
Muslim Women ◽  
Basic Information ◽  
The West ◽  
Academic Texts ◽  
The Social ◽  
The Subject ◽  
The Veil

When it comes to Muslims in the West, nothing is a more sensational visualsymbol than the hijab. Due to the current Muslim and non-Muslim fixationon it, scholarly examination of hijab and related issues is necessary.The Muslim Veil in North America examines some of its historical, sociological/anthropological, and theological aspects. Part 1 engages with theveil’s hyper-visibility in Canada. Since the book does not engage with theAmerican experience, I am not sure why the title refers to North America.I enjoyed part 2 immensely, and will use it as a reference on the subject.The bulk of this section explores the historical development of the veil’stheological status and nature. This book is different from, say, Maudoodi’sPurdah, which sees the veil in its contemporary form as a product of historicalprocesses.This book is dedicated to diasporic Muslim women, although introductorymaterial in various chapters addresses readers unfamiliar with Islam. Undergraduates will appreciate its accessibility in comparison tomost academic texts, and it will make the subject comprehensible to layreaders. Unfortunately, this means that the book wavers between being anacademic (education, anthropology, and sociology) and a lay read. This isnot because the entire book is tailored to different kinds of readers, butbecause its two parts are rather disjointed. Part 1 addresses a more lay andintroductory social science-related reader with basic information; part 2, onthe other hand, is a highly specialized examination of exegetical and hadithhistory.The editors, in addressing a gaping void in the literature, possiblyattempt to do too much: specialized theology, history, politics, anthropology,and sampling of “voices.” I would have preferred it to be more selective.Also, “let the voices speak” is a commendable approach, but after a certainpoint we should go beyond it. There is also a line between “reportage syndrome,”writing without an adequate theoretical framework, and skillfulacademic writing, which allows contextualized voices to be heard by fellowacademics within the social sciences. I would also have preferred that thetheology and sociology chapters be connected by common threads ...

scholarly journals Islam and the West: Tariq Ramadan and the Discourse of Religion of Peace for a Global Understanding

Al-Albab ◽  
2016 ◽  
Vol 5 (2) ◽  
pp. 237
Author(s):  
Abdul Razak @ Abdulroya Panaemalae ◽  
Zaenuddin Hudi Prasojo
Keyword(s):  
Local Environment ◽  
The West ◽  
Islamic Tradition ◽  
European Tradition ◽  
Global Understanding ◽  
Historical Tradition ◽  
Western European ◽  
Globalized World ◽  
Culture And Climate ◽  
Islamic Values

As the world is increasingly globalized, culture and human thought are developing in a different way because it is shaped by culture and climate of the local environment. In the West, in particular, Muslims confront the issues currently generated by the culture and philosophy of Western civilization which is very different in terms of the frame of thought. Therefore, to be adapted to the Western/European environment and so Islam will be able to grow, the modification of the format without changing the original teachings of Islam are highly required. Even this method is very suitable based on dynamic Islam. Tariq Ramadan, indeed, is seen as a prominent Muslim thinker who attempt to explore the historical tradition of Islam, or the Prophet’s biography, to be applied to the western/European tradition whose typical civilization might prevent Islam from flourishing if global Islamic values are not applied to the current world. In other words, if the same methods are used as practiced in the Islamic tradition in the East, the possibility is that Islam will not thrive in the West. In his book, In the Footsteps of the Prophet: Lessons from the Life of Muhammad, he clearly shows how the biography of the Prophet is extracted of the essence of teaching to be used as a catalyst in a new life or to be adjusted to the context of the current globalized world.

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