scholarly journals An Enhanced Islamic Index of Well-Being (IWI 2.0-2021) for Muslim Countries

ICR Journal ◽  
2021 ◽  
Vol 12 (2) ◽  
pp. 195-234
Author(s):  
Daud Batchelor
Keyword(s):  
Role Models ◽  
Best Practice ◽  
Islamic Law ◽  
Well Being ◽  
Muslim Country ◽  
Guinea Bissau ◽  
Muslim Countries ◽  
Data Gaps ◽  
Islamic Resurgence ◽  
Muslim Majority

This is a revised version of an assessment of the Islamic Well-Being Index (IWI) of Muslim majority countries, first published by this author in 2013 (IWI 1.0). It uses an improved, updated methodology and reflects the essential maqasid al-shari‘ah (Higher Objectives of Islamic Law) developed by Imam Abu Hamid al-Ghazali. The IWI provides practical insights for countries that aspire to move to a higher state. Leading countries in the maqasid fields could serve as role models for lagging counties. More specifically, IWI indicators provide a way to spot problems, set targets, track trends, and identify best practice policies. This 2021 assessment adds four more countries to the 27 ranked previously. The method incorporates insights from leading Islamic scholars who have developed a ‘maqasid index of governance’ for Muslim countries. The top three countries listed in the Index are (first to third): Indonesia, Tunisia and Malaysia. Indonesia, the world’s largest Muslim country with a successful democracy, experienced an Islamic resurgence, which is reflected in its citizens’ moderate values and practices. Leading countries within the maqasid fields are (first, second): Religion – Guinea-Bissau, Nigeria; Life – UAE, Brunei; Intellect - Albania, Kyrgyzstan; Family – Morocco, Tunisia; and Wealth – Malaysia, UAE. Countries showing greatest improvement in IWI rankings are Lebanon and Turkey. Those that significantly worsened are Afghanistan, Nigeria, Chad and Iraq. To expand the applicability of this index, governments in Muslim majority countries need to facilitate assessment. In particular, religiosity surveys should be expanded and periodic surveys are required to fill other data gaps. The IWI  Index and its highlights should be prepared and published annually.      

scholarly journals Malaysian Muslims Lead in Balancing Religious Observance and Social Development

ICR Journal ◽  
2013 ◽  
Vol 4 (3) ◽  
pp. 440-442
Author(s):  
Daud AbdulFattah Batchelor
Keyword(s):  
Middle Eastern ◽  
Well Being ◽  
Muslim Country ◽  
African Countries ◽  
Full Data ◽  
Palestinian Territories ◽  
Muslim Countries ◽  
Muslim Majority ◽  
Islamic Values ◽  
The Ideal

It has always been a big question: Which Muslims in what Muslim country are closer to achieving the ideal of Islamic wellbeing? Whose country is doing better at applying Islamic values? One response is a newly formulated rating index, the Islamic Index of Well-being (IIW), which suggests that Muslims in Malaysia lead the Muslim countries surveyed in Islamic well-being, just ahead of their Indonesian cousins. These two countries were clearly ahead globally in the group of 27 out of the 51 Muslim-majority countries for which full data was available to be assessed. Senegal, the Palestinian territories and Bangladesh came next, followed by other Middle-eastern countries, then the sub-Sahara African countries. Ex-communist bloc Muslim countries have the lowest indices, no doubt a consequence of the severe anti-religious policies formerly applied there, including widespread persecution. The results reflect a relative lag of Middle-eastern countries in this index, given that they are traditionally considered as the heart of the Muslim world.

scholarly journals HUKUM KELUARGA DI MESIR

2020 ◽  
Vol 1 (2) ◽  
pp. 93-108
Author(s):  
Nurinayah Nurinayah
Keyword(s):  
Middle East ◽  
Islamic Law ◽  
Family Law ◽  
The State ◽  
Law Reform ◽  
Muslim Countries ◽  
Personal Status ◽  
Muslim Majority ◽  
Limited Scope

The application of family law in Muslim-majority countries, especially the Middle East and its surroundings, has different practices, we do not find uniformity in family law practices in these countries. This is influenced by differences in government systems, cultures, situations and conditions of society of each country. Egypt is one of the predominantly Muslim countries which has established Islam as the state religion. Therefore, the principles of Islamic law are the main source of law in the making and formulation of laws, including family law. The practice of Islamic law in Egypt does not fully apply only to areas of family law in a limited scope including the distribution of inheritance and marriage. However, the application of family law in Egypt continues to undergo reforms and reforms. Family law reform took place in Egypt in 1920. This was marked by the promulgation of Law no. 25/1920 regarding family law and care (Law of Maintenance and Personal Status / Qanun al-Ahwal al-Syakhsiyyah wa al-Siyanah). Family law reform in the 1970s was marked by the issuance of laws regarding the authority to the judiciary to force parties (husbands) to pay maintenance fees to wives, widows, children, or parents in 1976. the current era of family law in Egypt continues to experience development. Abstrak Penerapan hukum keluarga di negara-negara yang berpenduduk mayoritas Muslim khususnya kawasan Timur Tengah dan sekitarnya memiliki praktik yang berbeda-beda, kita tidak menemukan keseragaman praktik hukum keluarga di negara-negara tersebut. Hal ini dipengaruhi oleh perbedaan sistem pemerintahan, kultur, situasi dan kondisi masyarakat setiap negara. Mesir merupakan salah satu negara yang berpenduduk mayoritas Muslim yang menetapkan Islam sebagai agama negara. Karena itu, prinsip-prinsip hukum Islam menjadi sumber hukum utama dalam pembuatan dan perumusan undang-undang termasuk hukum keluarga. Praktik hukum Islam di Mesir tidak berlaku secara utuh hanya bidang-bidang hukum keluarga dalam ruang lingkup yang terbatas meliputi pembagian warisan dan perkawinan.  Namun, penerapan hukum keluarga di Mesir terus mengalami reformasi dan pembaruan. Pembaruan hukum keluarga terjadi di Mesir pada tahun 1920. Ini ditandai dengan diundangkannya UU No. 25/1920 mengenai hukum keluarga dan penjagaan (Law of Maintenance and Personal Status/Qanun al-Ahwal al-Syakhsiyyah wa al-Siyanah). Reformasi hukum keluarga pada tahun 1970an ditandai dengan dikeluarkannya aturan undang-undang mengenai kewenangan kepada lembaga peradilan memaksa pihak-pihak (suami) untuk membayar uang pemeliharaan kepada isteri-isteri, janda-janda, anak-anak, ataupun orang tua pada tahun 1976. Hingga era sekarang hukum keluarga di Mesir terus mengalami perkembangan.            

scholarly journals Sharīʿah-compliant central banking practices: lessons from Muslim countries’ experience

2020 ◽  
Vol 12 (1) ◽  
pp. 7-26
Author(s):  
Zaheer Anwer ◽  
Shabeer Khan ◽  
Muhammad Abu Bakar
Keyword(s):  
Monetary Policy ◽  
Central Bank ◽  
Islamic Law ◽  
Financial Institution ◽  
Central Banking ◽  
Policy Implications ◽  
Content Type ◽  
Muslim Countries ◽  
Muslim Majority ◽  
The Government

Purpose The purpose of this study is to document how a central bank can perform its primary and secondary functions in a Sharīʿah-compliant manner. It also seeks to investigate the outcomes of the experiments of Muslim-majority countries in this regard. Design/methodology/approach As a first step, a detailed review of existing literature is conducted, which discusses the views of scholars and practitioners on the central banking mechanism in a fully Sharīʿah-compliant financial system. Moving further, the case studies of Iran, Sudan and Pakistan are presented to highlight experiences of regulators from three Muslim-majority countries, which aimed to achieve full compliance with Sharīʿah (Islamic law) principles related to Islamic finance. To evaluate their models, an assessment of their practices is performed in the light of Sharīʿah rules and principles based on existing literature. Finally, the issues involved in establishing a Sharīʿah-compliant central bank (SCCB) are discussed and improvements are suggested. Findings It is found that Iran played an effective role in pursuing broader objectives of monetary policy by setting priorities for credit allocation and assisting the government in reducing expenses; however, with respect to instruments, its experience is limited to the rebranding of conventional products. Sudan has not only used monetary policy to effectively curb inflation but also it has introduced various indirect instruments to perform monetary operations. Pakistan succeeded in formulating a theoretical roadmap to establish a SCCB but the desired objectives could not be achieved because of multiple factors. Practical implications This study has important policy implications for regulators and policymakers from Muslim countries, who can use the findings in shaping effective Sharīʿah-compliant central banking practices in their respective countries. Originality/value This study discusses the salient features of an important Islamic financial institution, the central bank and evaluates the experiments of three Muslim-majority countries in implementing Sharīʿah-compliant central banking practices. To the best of the knowledge, this evaluation has not been performed in the existing literature and the present study fills in this gap.

Regaining the Islamic Centre?

2020 ◽  
Author(s):  
Ahmad Fauzi Abdul Hamid
Keyword(s):  
Local Politics ◽  
Middle Eastern ◽  
The State ◽  
Political Environment ◽  
Muslim Country ◽  
Practical Application ◽  
Way Of Life ◽  
Post Colonial ◽  
Islamic Resurgence ◽  
Muslim Majority

This chapter chronicles factors contributing to and implications arising from declining levels of moderation in Muslim-majority societies in the era of global Islamic resurgence by looking at the example of Malaysia, a country that has been classified as a moderate Muslim country. Moderation here is understood in terms of both the intellectual conception of Islamic doctrine and its practical application as a way of life and of relating to others, both Muslim and non-Muslim. It is argued that moderation has taken a beating with the ascendancy of the Wahhabi-Salafi school of thought by especially penetrating Islamic institutions with organic linkages to the state, a phenomenon made worse by the prevalence of authoritarian structures and paternalistic political cultures in post-colonial Muslim societies. In Malaysia, Middle Eastern-influenced Salafization synergized with ethnocentric aspects of local politics to produce a socio-political environment largely antithetical to the country’s pluralist heritage.

scholarly journals Positivisasi Hukum Islam di Indonesia Era Reformasi

2014 ◽  
Vol 6 (1) ◽  
pp. 119
Author(s):  
Masruhan Masruhan
Keyword(s):  
Islamic Law ◽  
Muslim Country ◽  
Democratic System ◽  
Muslim Majority ◽  
The Government ◽  
Role Of The Government ◽  
New Situation

The Islamic law in Indonesia has evolved from time to time in line with the demands of the changing history. Recently, and during the era of reformasi—it is commonly known so—the Islamic law has been progressively positivised. By this we mean the dynamics within which the Islamic law has the ability to respond to the new situation that requires the re-thinking of some of its dictums. The role of the government has equally been good; it is completely supportive of this process. This shift in direction taken by Islamic law is due to the fact that the colonial law in the country has become rotten. It is no longer able to deal with the ever-changing situations of this Muslim-majority country. This paper discusses this historic turn, and embarks on the debate concerning the advantages of the Islamic law for a Muslim country like Indonesia. The paper also links this development with the democratic system that the country has adopted. It argues that democracy does serve as a pre-condition in which a revealed law like Syari’ah can prevail.

scholarly journals Fifty Muslim-majority countries have fewer COVID-19 cases and deaths than the 50 richest non-Muslim countries

2021 ◽  
Author(s):  
Ponn P Mahayosnand ◽  
Gloria Gheno ◽  
ZM Sabra ◽  
DM Sabra
Keyword(s):  
Simulation Method ◽  
Developed Countries ◽  
Muslim Country ◽  
Middle Income ◽  
Average Percentage ◽  
Middle Income Countries ◽  
Muslim Countries ◽  
Containment Measures ◽  
Muslim Majority ◽  
The Difference

ObjectiveTo determine the difference in the total number of COVID-19 cases and deaths between Muslim-majority and non-Muslim countries, and investigate reasons for the disparities. All Muslim-majority countries are considered partly or completely not free (in war), and 80% are LMICs (low- and middle-income countries). MethodsThe 50 Muslim-majority countries have more than 50.0% Muslims with an average of 87.5% Muslims. The non-Muslim country sample consisted of 50 countries with highest GDP while omitting any Muslim-majority countries listed. Their average percentage of Muslims was 4.7%. All data was pulled on September 18, 2020. To measure incidence of COVID-19, three different Average Treatment Methods (ATE) were used to validate the results. ResultsNon-Muslim countries had significantly more COVID-19 cases, 3-times that of Muslim-majority countries. Non-Muslim countries had 1.86-times more COVID-19 deaths than Muslim-majority countries. These percentages were obtained by applying the simulation method to ATE’s results.ConclusionDespite most Muslim-majority countries being poor and all considered partly or completely unfree, 34/50 (68%) countries had shown a decline in active COVID-19 cases. This study shows that Muslims’ practice of tahara (purity or cleanliness) is similar to many COVID-19 containment measures and tawakkul (trust in Allah) helps them remain resilient and hopeful during difficult unpredictable times, such as living through a pandemic. Developed countries can benefit from the knowledge learned in this study. Research should be conducted with Muslims in Muslim-majority and non-Muslim countries to further study the health benefits of adhering to Islamic practices, principles, and beliefs.

scholarly journals Marriage In Islam and the Problem of Gender Equality: A Philosophical Perspective

ULUMUNA ◽  
2018 ◽  
Vol 22 (1) ◽  
pp. 57-76
Author(s):  
Mudofir Abdullah
Keyword(s):  
Islamic Law ◽  
Family Law ◽  
Well Being ◽  
Law Reform ◽  
Muslim Country ◽  
Marriage Law ◽  
Philosophical Perspective ◽  
Gender Biases ◽  
Marriage Laws ◽  
Islamic Marriage

Marriage law in Islamic countries is still considered gender-biased. Indonesia, as the majority Muslim country, is not exception. Marriage Law No. 1/1974 and the Compilation of Islamic Law (Kompilasi Hukum Islam/KHI) are two examples of Muslim family law where discrimination against women persist. This paper will discuss the problem of gender biases in the Islamic marriage law in Indonesia, the imperative of gender-sensitive law reform, and the implementation of the principle of maslaha as solution. It sheds lights on such biases and offer alternative perspectives, as these are advocated by Muslim reformers. This study argues that it is necessary to reform the Islamic marriage laws, which are gender sensitives, by removing discriminatory clauses. The reform is meant to realize maslaha (well-being/welfare) and is based on the implementation of the highest objective of Islamic law, formulated as maqāshid al-sharī‘a. These include preservation of religion (ḥifẓ al-dīn), mind (ḥifẓ al-‘aql), soul (ḥifẓ al-nafs), wealth (ḥifẓ al-mal), and descendants (ḥifẓ al-nasl).

scholarly journals Islamic Law In Morocco: Study on The Government System and The Development of Islamic Law

2021 ◽  
Vol 1 (1) ◽  
pp. 13-22
Author(s):  
Muannif Ridwan ◽  
Ahmad Syukri Saleh ◽  
Abdul Ghaffar
Keyword(s):  
Qualitative Method ◽  
Islamic Law ◽  
Family Law ◽  
Research Literature ◽  
Muslim Country ◽  
Literature Study ◽  
Muslim Countries ◽  
Library Research ◽  
The Government ◽  
Constitutional Monarchy

This study discusses Islamic law in Morocco. The author focuses on the study of the government system and the development of Islamic law there. This study used descriptive qualitative method or so-called literature study /library research. Literature study examines data by exploring, observing, examining, and identifying existing knowledge in the literature to get a conclusion of truth, both philosophical and empirical. This study concludes that Morocco is a Muslim country, the population is more than 98% embraced Islam, the system of government is a democratic, social and constitutional monarchy that is based ongoverned by the 1972 constitution which was amended in 1980, 1992, and in September 1996. It has Mudawwana al-Usrah (2004) which is a contemporary family law in Morocco, family law which was originally still contained in fiqh books has become an implementing law. The legal system in Morocco is divided into two types of judiciary; Shari'a Court and Madaniyah Court (General Court). The existence of the renewal of private law (akhwal syakhsiyah) is guided by three principles, first, the principles and foundations of family law that are applied are the Maliki Mazhhab, second, paying attention to aspects of maslahah mursalah, third, the laws imposed in other Muslim countries The Moroccan government allows abortion for cases of rape and incest or incest or serious defects and incurable diseases of the fetus. last, Morocco is a country that allows polygamy. The issue of polygamy is regulated in the 1958 family law law Article 30 paragraph (1).   

Citra Islam Moderat: Aksi Cyber PR dari PWNU Jawa Timur

2018 ◽  
Vol 1 (2) ◽  
pp. 212-232
Author(s):  
Sam Abede Pareno ◽  
M Rif’an Arif
Keyword(s):  
Text Structure ◽  
Online Media ◽  
Religious Traditions ◽  
The Public ◽  
Expert Opinions ◽  
Muslim Countries ◽  
Key Word ◽  
Nahdlatul Ulama ◽  
Muslim Majority ◽  
Selection Of

ABSTRACT Religious traditions in Indonesia are known to be very moderate and tolerant abroad is a reflection of the character of a great noble nation. Between religion, tradition and culture are able to perform compounds so as to create a genuine religious harmony. Because of this reality Indonesia is regarded as the largest Muslim majority country in the world that almost without conflict, in the midst of reality Muslim countries in the Middle East that impressed the dispute into the daily menu. However, the reality of Indonesia as a moderate nation is injured by the act of a group that is fond of terrorism and radicalism by riding Islamic religious teachings. Thus, this reversed religion is assumed as a source of cruelty.   It is through that phenomenon researcher, feel the need to examine the strategy of disseminating moderate Islam by Nahdlatul Ulama. The selection of this Islamic organization according to the authors due to its success in moderating Islam in Indonesia. In this study, the study using a qualitative approach or method as well as adopting the theory of Van Dijk discourse analysis as a scalpel to peel the discourse of moderate Islam published by PWNU East Java through the website. As for this research, the findings are important, among others are: 1) moderate Islamic discourse campaigned by Nahdlatul Ulama East Java is categorized into three segments, namely social, religious and nationality. 2) the text structure that builds moderate Islamic discourse NU East Java in Van Dijk perspective constructed in three domains, namely text, social cognition and social context. 3) the principles of Public Relationship implemented by NU through cyber (online media), among others; News publications and expert opinions, production of image and video-based information, and updating official NU information to the public about their attitudes and views on the phenomena that occur by promoting the values of Islamic moderatism. Key Word : Islamic Moderatism, Nahdlatul Ulama, Cyber Public Relationship

Ragam Bangunan Perundang-Undangan Hukum Keluarga di Negera-Negara Muslim Modern: Kajian Tipologis

2018 ◽  
Vol 11 (1) ◽  
pp. 49-60
Author(s):  
Miftahul Huda
Keyword(s):  
Saudi Arabia ◽  
United Arab Emirates ◽  
Islamic Law ◽  
Family Law ◽  
Marriage Law ◽  
The Third ◽  
Muslim Countries ◽  
Fourth Type ◽  
Modern Family ◽  
The Difference

The reality of the difference in applying Islamic law in the context of marriage law legislation in modern Muslim countries is undeniable. Tunisia and Turkey, for example, have practiced Islamic law of liberal nuance. Unlike the case with Saudi Arabia and the United Arab Emirates that still use the application of Islamic law as it is in their fiqh books. In between these two currents many countries are trying to apply the law in their own countries by trying to bridge the urgent new needs and local wisdom. This is widely embraced by modern Muslim countries in general. This paper reviews typologically the heterogeneousness of family law legislation of modern Muslim countries while responding to modernization issues. Typical buildings seen from modern family law reforms can be classified into four types. The first type is progressive, pluralistic and extradoctrinal reform, such as in Turkey and Tunisia. The second type is adaptive, unified and intradoctrinal reform, as in Indonesia, Malaysia, Morocco, Algeria and Pakistan. The third type is adaptive, unified and intradoctrinal reform, represented by Iraq. While the fourth type is progressive, unifiied and extradoctrinal reform, which can be represented by Somalia and Algeria.

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