Islamicity Indices: The Seed for Change

2021 ◽  
Vol 8 (2) ◽  
pp. 623-628
Keyword(s):  
The Third ◽  
Muslim Countries ◽  
Final Goal

The authors state three explicit goals for this book.The first goal is to measure to what degree Muslim countries are Islamic. The second goal is to explain the (bad) performance of Muslim countries vis-à-vis non-Muslim countries. The third and final goal is to establish an Islamicity index as a benchmark for Muslim countries to measure to what degree the country comply with the demands of Islam and compare their position with other countries.

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.

Rethinking Public Health Pedagogy in Muslim Countries Postcolonially

2021 ◽  
Vol 17 (1) ◽  
Author(s):  
Raudah Mohd Yunus ◽  
Md. Mahmudul Hasan ◽  
Nurul Yaqeen Mohd Esa
Keyword(s):  
Public Health ◽  
Developing Countries ◽  
Critical Analysis ◽  
Pedagogical Practices ◽  
Educational Model ◽  
Modern Education ◽  
The Third ◽  
Muslim Countries ◽  
History Of ◽  
Three Stages

This article discusses the history of modern education in developing countries and attempts to look at Public Health (PH) education and curriculum from a Muslim and postcolonial perspective. It argues that, since modern PH pedagogical practices in Muslim countries are derived almost entirely from the western educational model and paradigm, they need reconstruction mainly for compatibility and relevance checks. The reconstruction of PH that this paper proposes aims at complementing and enriching the existing syllabi and involves three stages: fundamental, intermediate and advanced. In the first stage, students are equipped with a strong foundation of western and Islamic philosophies; the second one involves the incorporation of Islamic principles into the existing PH curriculum; while the third entails a critical analysis and deconstruction of some PH concepts and approaches in order to nurture students’ creativity in solving complex, emerging problems in the light of Islamic teachings as well as the need of Muslim sociocultural settings.

scholarly journals Euripidés Médeiájának magyar fordításairól

2017 ◽  
Vol 56 (1-4) ◽  
Author(s):  
Anikó Polgár
Keyword(s):  
20Th Century ◽  
The Other ◽  
Professional Background ◽  
The Third ◽  
Other Hand ◽  
Final Goal ◽  
The Difference ◽  
Textual Strategies

This study is dealing with two Hungarian translations of Euripides’ Medea. The translation made by Grácia Kerényi was produced in the second half of the 20th century, whereas the version by Zsuzsa Rakovszky was published at the beginning of the 21st. The difference between the translations regarding their textual strategies, the professional background of the translators and the final goal of the works is abysmal. Grácia Kerényi was an expert of ancient literatures, her translation was published in the official and renowned collection of Euripides’ work, Zsuzsa Rakovszky on the other hand translates predominantly from English, and her version was inspired by the request of the theatre. The study contains three parts: in the first the author analyses Kerényi’s Medea in the context of the philological reconstruction, in the second, the author examines the same text modified and revised by Fruzsina Magyar, who was the dramatic advisor of the theatre performance in Szolnok, and the third part reflects on the problems of validity, poetical force and immediacy in the translation of Zsuzsa Rakovszky.

scholarly journals تعزیری جرائم کےلئے سزاکا قیام: ایک شرعی جائزہ

Al-Duhaa ◽  
2021 ◽  
Vol 1 (02) ◽  
pp. 103-118
Author(s):  
Nisar Ahmad ◽  
Muhammad Anees
Keyword(s):  
Islamic Law ◽  
The Body ◽  
Legal Punishment ◽  
The Third ◽  
Muslim Countries ◽  
Holy Quran ◽  
The Holy Quran ◽  
The Right

Islam is the religion of peace. Islamic law describe a complete and comprehensive law of punishment for the eradication of crimes and maintenance of peace. According to Islamic law, the punishments can be classified under three main categories: Al-Hudud (fixed punishments), Al-qisas (Retaliation), and Al-Taazir (discretionary). Hudud means the punishment which has been specified in the Holy Quran and Sunnah and no individual or group has the right to amend or abrogate it. The second is Qisas, which means the equal retaliation of an aggression committed against the body of a person. The third Kind of Islamic legal punishment is Taazir, it means, a crime for which The Holy Quran and Sunnah have not fixed any punishment, instead, have left it to the discretion of the judges. But in the recent era, many of the Muslim countries don’t leave the punishments of the penal crimes (Taaziraat) to the discretion of the Judges, each Muslim state restrict the rights of the Judge to give punishment at his own’s discretion, and legislating for the punishments of penal crimes (Taaziraat), and make the Judges abide by a particular measure of punishment for penal crimes (Taaziraat). In this articles, we will analyze the above mentioned issue in the light of Islamic principles, that what, it is lawful for any Muslim state to legislate for the punishment of penal crimes or not?

AN EXPOSITION ON THE HISTORICAL AND THEORETICAL UNDERSTANDING OF GOVERNMENT AND SCHOLARS ON THE COLLECTION OF ZAKAT BY A STATE

2017 ◽  
Author(s):  
Keyword(s):  
Saudi Arabia ◽  
State Level ◽  
The State ◽  
Collection System ◽  
Additional Source ◽  
Theoretical Understanding ◽  
The Third ◽  
Muslim Countries ◽  
State History ◽  
The Government

Zakat is the obligation of almsgiving within Islam. It is the third pillar of Islam and is a requirement for all believers. This exposition concerns the collection of zakat by a state and the administrative and jurisprudential challenges faced by the state. History has shown that the collection of zakat used to be done at the state level since the time of Prophet Muhammad (peace be on him), until the downfall of the Islamic rule through colonization during the 18th and 19th centuries. As a result of the colonization of Muslim lands, there has been a discontinuity in the collection of zakat by those states for centuries. However, this exposition has identified that some of the Muslim countries have begun to institutionalize the collection of zakat by choosing to implement the compulsory zakat collection system. This is a system where the government is responsible for the assessment, collection and distribution of zakat. Some examples of countries already operating this system are Pakistan, Saudi Arabia, Sudan, and Yemen. State controlled zakat collection is argued to be the most effective way of collecting zakat as an additional source of revenue. However, this system is not without challenges that inhibit the size of zakat revenue to be realized. This exposition has identified these challenges as administrative and jurisprudential. A number of publicists have written several books and articles on the collection of zakat by a state. However none of them have considered the fact that this system faces challenges when it comes to the collection of zakat. The exposition, therefore, has attempted to add to the existing literature by identifying what these administrative and jurisprudential challenges are that affect the collection of zakat by a state.

The Third International Zakah Conference

1990 ◽  
Vol 7 (2) ◽  
pp. 279-282
Author(s):  
Muhammad Arif
Keyword(s):  
Saudi Arabia ◽  
Income Tax ◽  
Prime Minister ◽  
Kuala Lumpur ◽  
Kingdom Of Saudi Arabia ◽  
The Third ◽  
Economic Significance ◽  
Muslim Countries ◽  
Comprehensive Picture ◽  
And Training

The first International Zakah Conference was held in Kuwait in 1984 (1404 H) at the invitation of Kuwait Zakah House. The second International Zakah Conference was held in Riyadh, Kingdom of Saudi Arabia, in 1986 (1406 H), at the invitation of the Zakah and Income Tax Department of the Kingdom. The Third International Zakah Conference, held in Kuala Lumpur, Malaysia, intended to achieve the following goals: i) To provide a comprehensive picture of different socio­economic and organizational dimensions of Zakah institutional systems currently operating in Muslim countries and communities.ii) To study the economic significance of various institutional frameworks.iii) To focus on the effects of the mandatory payment of Zakah to the state.iv) To compare different systems of Zakah collection and disbursement in use in different IDB member countries.v) To provide a forum for exchange of views and sharing of experiences of Zakah administration both for scholars and administrators. The principal theme of the Third International Zakah Conference was the institutional framework of Zakah. The conference was jointly organiz.ed by: i) Islamic Research and Training Institute (IRI'I) of IDB, Jeddah, ii) Islamic Affairs Division, Minister of Religious Affairs in the Office of the Prime Minister of Malaysia, iii) Zakah and Income Tax Department, Ministry of Finance and National Economy, Kingdom of Saudi Arabia, iv) Zakah House, Kuwait, and v) International Shari'ah Board for Zak.ah, Kuwait. The conference began with a welcome address on behalf of the President of the Islamic Development Bank, Jeddah. The address highlighted the importance of the conference in contributing toward the establishment of a more effective Zakah system in the Muslim Urrunah. Mr. Abdul Ghafar bin Baba, Deputy Prime Minister of Malaysia, in his opening speech, emphasized ...

Assimilation, hybridity and encountering. The cinematic representation of queer migrants from Muslim backgrounds living in Europe

2020 ◽  
Vol 45 (1) ◽  
pp. 74-97 ◽  
Author(s):  
Gerard Coll-Planas
Keyword(s):  
Social Groups ◽  
Cultural Background ◽  
Social Location ◽  
The Third ◽  
Muslim Countries ◽  
Sexuality And Gender ◽  
And Gender ◽  
Second Category ◽  
Ideological Context

AbstractMuslim migrants are the counter-figures through whom the modern Western identity is shaped. In Islamophobic discourses, they are constructed as inherently sexist and homophobic. In this ideological context, queer migrants coming from Muslim countries occupy an intersectional social location between Islamophobia and homophobia. In this paper we analyze the cinematic representation of queer migrants living in Europe coming from Muslim backgrounds. The aim of the paper is to analyze whether the films reproduce or subvert the Western “gay narrative”. The corpus of analysis is made up of 19 films which were studied through a process of categorization of the relevant fragments in a matrix. The films are classified in three categories according to their approach. The first gathers those films that hold an assimilationist discourse, according to which queer migrants should embrace the Western “gay narrative” and abandon the values of the communities of origin. In the second category, the films propose a hybrid perspective in which characters merge elements from both the country of residence and the cultural background of origin in the exploration of their sexuality and gender. The films in the third category revolve around a metaphorical relationship between a queer migrant and a native person, promoting a reflection on the possibilities of transformative encounters that break the boundaries between supposedly opposed social groups.

scholarly journals A STUDY ON THE CONCEPT OF THIRD PLACE IN DONALD TRUMP'S SPEECH AT RIYADH SUMMIT ON MAY 2017

2021 ◽  
Vol 3 (1) ◽  
pp. 6-10
Author(s):  
Eman Hijazi ◽  
Keyword(s):  
Muslim World ◽  
First Person ◽  
Donald Trump ◽  
Third Place ◽  
The West ◽  
The Third ◽  
Muslim Countries ◽  
American President

The current study investigates the concept of third place in the 47 American President Donald Trump’s speech at the Islamic summit held in Riyadh in May 2017. The researcher intends to examine if his speech includes some features of third-place or not. To achieve the study's aims, the researcher investigates the following topics related to Trump's speech in Riyadh if Donald Trump succeeded in using and applying the third place and its approaches to persuade them for pure and seamless reconciliation. The result shows some third-place features, such as the full awareness of the historical roots of tensions between the West and Muslim countries. The use of the first-person pronouns (Agency) refers to Trump’s declaration on several occasions that Islam is the religion of terrorism, and extremism needed to be faced. Moreover, Trump used techniques to approach the Muslim world throughout the third pace, such as logic and avoidance techniques and intertextuality.

On the Edge

2016 ◽  
Vol 14 (1-2) ◽  
pp. 135-178
Author(s):  
Christine Noelle-Karimi
Keyword(s):  
Nineteenth Century ◽  
The Political ◽  
Military Officers ◽  
Local Elites ◽  
The Third ◽  
The Past ◽  
Muslim Countries

Persian accounts of travels within Iran and to the neighboring Muslim countries served to shape and enhance official concepts of history and topography. Yet, opinions regarding the function of nineteenth-century travelogues within imperial agendas differ. Was their production driven by ideas of inclusion and reclamation or were they meant to project and cement boundaries? This article explores the ways in which Qajar envoys, military officers and officials portrayed the lands and people north and east of Astarabad and Mashhad. The texts at hand offer parallel formulations of the Iranian space. The projection of an expansive “Ur”-terrain coincides with the reinvention of Iran as a modern, narrowly bounded entity. These two levels of argumentation are analyzed within the framework of three thematic clusters. First, observations on geography and their connotations of inclusion and exclusion. Secondly, exchanges with local elites bring regional relationships into focus and thus document the problem of Iranian statehood, its self-definition and the political claims arising therefrom. The third field concerns the uses of the past.

NOTES ON ISLAM AND DEVELOPMENT

Exchange ◽  
1973 ◽  
Vol 2 (1) ◽  
pp. 3-59
Author(s):  
Jacques Waardenburg ◽  
J.D.J. Waardenburg
Keyword(s):  
Third World ◽  
Rapid Change ◽  
General Introduction ◽  
Third Place ◽  
The Third ◽  
Muslim Countries ◽  
Starting Point ◽  
Living Together ◽  
Islam And Christianity

AbstractIn the present paper we are not concerned with a religious appreciation or a theological judgment of Islam, or parts of it. Our starting-point is that of the study of religion, as carried out in history and phenomenology, in sociology and anthropology, in psychology or other disciplines like the study of literature, art and also economy. We are concerned with what Muslims believe about God and His revelation, but instead of giving an opinion we rather listen to what they say about Islam in a time of rapid change which affects all religions of mankind. In these pages we shall deal, after a more general introduction about the Muslims' world (I), first with what Muslims have to say about their own development and some new interpretations of Islam which correspond with it (II). In the second place we shall take into consideration what some specialists have to say about the development of Muslim countries and the role of Islam therein (III).In both cases, of course, we shall have to restrict ourselves to examples referring to some specific countries. In the third place we shall deal with what Christians who are living together with Muslims in Third World countries have to say about "Islam and Development". On closer consideration, however, it became evident that hardly anything on this subject has been written by them, so that this section had to remain rather short (IV). The "Notes" end with some considerations on development and religion in general, including Islam and Christianity (V).

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