Search Results (51)

The Professional Ethics course at King Saud University is part of the mandatory Islamic culture curriculum in Saudi higher education. While more attention has focused on the curriculum development of Islamic culture courses, less emphasis has been placed on teaching methods. This article initiates a discussion on integrating practical learning approaches to improve student engagement and understanding in these courses. The research explores undergraduate students’ perspectives of project-based learning (PBL) implemented in the Professional Ethics course. Both quantitative and qualitative data were collected through a survey disseminated among students of this course (N = 113). The findings show that students found this learning experience engaging and enjoyable. They reported improvements in teamwork and leadership but faced challenges in time management, task division, and communication. Students suggested clearer guidelines, smaller groups, and flexible deadlines. The findings highlight the potential of practical learning approaches to enhance the teaching and learning in Islamic culture courses. Full article

This article aims to formulate a philosophical problem that is grounded upon the Pan-Abrahamic nature of early Islam, focusing on the implications that this has for understanding the identity of the contemporary Islamic community. This philosophical problem—termed the Pan-Abrahamic Problem—is structured around the examination of Prophet Muhammad’s leadership and the inclusivity of the early Islamic community, as proposed by Fred Donner in the form of the Pan-Abrahamic Thesis. The formulation of this philosophical problem is presented through the lens of the philosophical criteria of continuity and connectedness of aims (doctrine) and organisation, as proposed by Richard Swinburne. This philosophical problem will, thus, offer a challenge against traditional exclusivist narratives within Islam, ultimately aiming to emphasise the inclusive and pluralistic foundation of the religion and the significance of this for the contemporary Islamic identity. Full article

This study explores the perspectives and experiences of three Muslim female headteachers in Islamic schools in England, each with over twenty years of experience, to understand how they perceive and negotiate their leadership roles. Using Allama Muhammad Iqbal’s theory of agency and structure, nine semi-structured interviews were conducted in three phases: 2010–2012, and 2018–2020. The rich longitudinal data, despite the limited sample size, provided an in-depth understanding of emerging themes around Muslim women’s leadership in British Islamic schooling. Analysis reveals that these headteachers conceptualise leadership through the Islamic principles of imāmah (spiritual leadership), qiwāmah (guardianship), and amānah (trusteeship), emphasising ethical responsibility, continuous learning, and service-oriented leadership. Their leadership within this framework is neither submissive to men’s authority nor rivalling it but acts as an autonomous agency through the Tawḥīdi (Oneness of God) theological framework and akhlāq (ethical framework), defending chosen values within the Ibādah (worship; acts of devotion to God alone) context. Motherhood is seen as intrinsic to their leadership, with nurturing, guiding, and supporting roles extending from home to school, challenging the dichotomy between private and public spheres. This paper contends that the current educational leadership models are predominantly Western, failing to capture the unique experiences and perspectives of female Muslim leaders who reject framing their perspectives within feminist parameters. Advocating a decolonised approach, centring these women’s coherent religious conceptual frameworks, the study suggests that these leaders’ practices offer a unique perspective on educational leadership, blending spiritual, ethical, and communal responsibilities, and calls for further research to explore the identified themes in broader contexts. Full article

Up until recently, research on loyalty and Islam—here considered as the discourses and practices of Muslims in regard to the Muslim tradition—had ignored the topic of loyalty. Interest in loyalty in Islam has just lately grown sufficiently and extensively. This entry is both bibliographical and thematic. It seeks to identify the principal themes that have dominated Muslim loyalty studies for the past thirty years or so. Additionally, it provides a thorough synopsis of over 100 studies on loyalty that were published during the same time span in Arabic and European languages. Allegiance in Muslim political ethics always had more than one connotation and the religious component of loyalty, while not strictly defined, allowed and even justified the overlap of multiple loyalties. A person’s or a family’s, ruler’s, or dynasty’s power to govern an area or defend religious institutions and symbols was intimately linked to the loyalty they could claim. Most studies agree on the diversity of political allegiance in modern Islam with regard to perceptions of religion, ethnicity, self-interest, etc.; it is also co-relative in the sense that it is mixed with other allegiances, such as those of family, tribe, leadership, or country. Full article

This article critically examines the Islamic Religious Community (IRC) in North Macedonia, focusing on its significant role in influencing religious practices, socio-political dynamics, and interfaith relations within the country. Since its inception following the dissolution of Yugoslavia, the IRC has been central to redefining the public role of Islam, advocating for religious freedoms, and supporting the development of democratic values. Through a mixed-methods approach, this research traces the historical evolution of the IRC, analyzes its constitutional and legal framework, and assesses its impact on North Macedonia’s multi-ethnic and multi-religious society. While the IRC’s contributions to promoting interfaith understanding and national stability are highlighted, the study also critically engages with the institution’s shortcomings, particularly the controversies related to its leadership and the challenges posed by its political entanglements. These issues have, at times, compromised the IRC’s efforts in fostering social cohesion and interfaith harmony. The findings provide valuable insights into the complex role of religious institutions in enhancing social stability and democratic governance in diverse societies, positioning the IRC as a significant case study with implications for similar contexts globally. Full article

In the aftermath of the 2003 Casablanca bombings, the Moroccan state emphasized, through official public discourse, the components that constitute “official Moroccan Islam” to combat extremist ideologies. These religious elements include Mālikism in jurisprudence, Ashʿarism in theology, and the Sufism of Imam Al-Junayd (d. 298/910), all balanced by the pledge of allegiance to King Mohammed VI (a descendant of the Sharifian lineage), the constitutionally designated Commander of the Faithful and sole religious leader. Since the reform policy initiated in 2004, the Moroccan state has constructed a narrative on the distinctiveness of Moroccan Islam—moderate and tolerant—and promoted it among its own citizens and beyond its borders. However, while the Moroccan state claims to have a unique form of Islam, controversial arguments have been raised questioning the nature of the state’s purported Islam. Other criticisms include investigating the state’s endorsement of Sufism and its broader policy of institutionalization. Yet, this article argues that the state supports any form of Islam, not necessarily Sufism, that aligns with its religious and political leadership. Like other Arab and Muslim states, Morocco’s religious policy is impacted by the global context, where Salafism is now perceived as a threat to established worldviews. In addition, this article argues that Morocco’s support for Sufi Islam is based not merely on its perceived political passivity, but because it complements the state’s policies and gains advantages from this support. It concludes that the official narrative of Moroccan Islam, which emphasizes a Sufi-oriented approach to counter extremism, is open to question, particularly given that Salafism was the state’s preferred form of Islam in post-colonial Morocco. This highlights the complex and often conflicting relationship between political actors and religious leaders in shaping Morocco’s religious discourse. Full article

The Hadith paraphrased as ‘every one of you is a leader’ does not discriminate in gender in any way—both men and women are leaders. What does this mean in practice, and how are Muslim women perceived and received in line with this Hadith? Only in very recent years are Muslim women in Britain starting to occupy prominent positions: 13 Muslim women Members of British Parliament were elected in 2024; celebrities such as baker Nadia Hussain are regularly seen on British TV; and others such as Fatima Manji in the media. In this article, I explore how different ‘contextual intersectionalities’ influence and impact a Muslim woman and her leadership role. How does the intersectionality of her outward expression of faith identify her? How does a Muslim woman navigate a space where she is the leader and her skills are sought, yet her faith representation may instigate unconscious/conscious biases? Using an autoethnographic method, I investigate the impact of my identities as a Brown British Muslim woman in three distinct settings. First, in the professional and academic space of British Christian practical theology, where I was the first British Muslim to obtain a doctorate in the subject and was the first Muslim Trustee and Committee Member of the British and Irish Association for Practical Theology (BIAPT) between 2020 and 2024. Second, as a leadership advisor and executive coach to FTSE-listed companies, where I support C-suite leaders to generate sustained change in individuals, teams, and systems. And third, as a tutor and supervisor of proven business leaders to master the skills of coaching in their own right. I discuss how I am met in these spaces and the impact of that on my being. In conclusion, I call for increased understanding and awareness of the emotional tax paid by Muslim women who choose to take leadership roles. Full article

In the past, the Netherlands took on the form of a pillarized society, with three ‘pillars’ (Catholic, Protestant and liberal) ‘living apart together’. Each pillar came with its own education system, health care, and newspapers. In the 1980s, a fourth ‘pillar’ was added: the Islamic pillar. During the same period at the end of the 20th century, a model was developed at one of the country’s primary schools—the Juliana van Stolberg school—for the inclusive interreligious education of all pupils, irrespective of the (religious or secular) life orientation of their parents. This innovative educational process became the object of research. Literature reviews on (inter)religious education were complemented by qualitative interviews with the school’s principal and supplemented with historical research of the school’s filing cabinet kept in the city archives. I conclude that by revisiting the process and the developed model of inclusive interreligious education, its implementation in all schools is possible, provided that the latest insights are taken into account about leadership, biblical and qur’anic hermeneutics and the position of parents in the pedagogic civil society. For such an adapted model, I introduce the concept of hospitable education—hospitality as a competence, which connects knowledge, affective attitudes and skills. Full article

Social skills are crucial to the personal development and academic success of elementary school students. Through competencies such as empathy, conflict resolution, leadership, and self-esteem, students learn to interact effectively and adapt to diverse social situations. However, the manifestation of these skills can be conditioned by factors such as race, ethnicity, or religion of the students, as well as by the environment in which they live. Therefore, it is vitally important to actively promote these skills within the school environment to ensure healthy growth and a successful future in society. In this context, the research focuses on the analysis of the social skills of intercultural students in Andalusia. Specifically, we investigated whether the White race, Castilian ethnicity, and Christian religion have any influence on these skills. To meet this objective, a quasi-experimental design was used with a non-probabilistic purposive sampling that included a sample of N = 803 intercultural students aged 6 to 12 years from schools in all Andalusian provinces. The results indicate that students of predominantly White, Castilian ethnicity, and Christian religion exhibit greater social skills compared to those of Gypsy ethnicity, Islamic religion, or no religious affiliation. These findings underscore the significant influence that culture and social environment exert on the development of social skills, which are fundamental for facilitating integration and promoting peaceful coexistence among different cultural groups. Full article

Background: This study examines the levels and predictors of malnutrition in Indian children under 5 years of age. Methods: Composite Index of Anthropometric Failure was applied to data from the India National Family Health Survey 2019–2021. A multivariable logistic regression model was used to assess the predictors. Results: 52.59% of children experienced anthropometric failure. Child predictors of lower malnutrition risk included female gender (adjusted odds ratio (AOR) = 0.881) and average or large size at birth (AOR = 0.729 and 0.715, respectively, compared to small size). Higher birth order increased malnutrition odds (2nd-4th: AOR = 1.211; 5th or higher: AOR = 1.449) compared to firstborn. Maternal predictors of lower malnutrition risk included age 20–34 years (AOR = 0.806), age 35–49 years (AOR = 0.714) compared to 15–19 years, normal BMI (AOR = 0.752), overweight and obese BMI (AOR = 0.504) compared to underweight, and secondary or higher education vs. no education (AOR = 0.865). Maternal predictors of higher malnutrition risk included severe anemia vs. no anemia (AOR = 1.232). Protective socioeconomic factors included middle (AOR = 0.903) and rich wealth index (AOR = 0.717) compared to poor, and toilet access (AOR = 0.803). Children’s malnutrition risk also declined with paternal education (primary: AOR = 0.901; secondary or higher: AOR = 0.822) vs. no education. Conversely, malnutrition risk increased with Hindu (AOR = 1.258) or Islam religion (AOR = 1.369) vs. other religions. Conclusions: Child malnutrition remains a critical issue in India, necessitating concerted efforts from both private and public sectors. A ‘Health in All Policies’ approach should guide public health leadership in influencing policies that impact children’s nutritional status. Full article

This paper argues for proximity between the two branches of a jurisprudential–adjudicative genre: manuals for judges or the etiquette for the judgeship. I wish to demonstrate that the proximity, lexicography, ways and tools of argument, etc., are founded upon a meta-legal stratum that contains kalam theology. In this paper, I will elaborate on the genre and its discovery, define some basic principles for the field of discussion, and provide textual examples of the proximities between the two branches of the genre based on pre-legal or meta-halachic demands. I suggest a preliminary result here and lay the groundwork for further research in the future: The criteria for the appointment of the true judge sketch out his idealized personality. He is more than an administrator of the judicial bureaucracy: he is a guide for the legally perplexed peoplehood, both in Judaism and Islam. Full article

This study explores the stories and experiences of female Muslim leaders in K-12 Islamic schools in Greater Toronto Area (GTA), Canada. Using the Islamic Leadership theory and practice framework, visible minority leaders from K-12 Islamic Schools were empowered to share their leadership narratives reflecting on their own identities as females and Muslim leaders in a multicultural context. Based on interviews with five school leaders, this study unveils that female Muslim leaders in K-12 schools prioritize personalized leadership, compassionate treatment of individuals, adaptive leadership, a strong emphasis on faith-based identity, and a theocentric worldview in their practice of educational leadership. Ultimately, this study sheds light on female Muslim educational leaders’ diverse and profound perspectives, showcasing their roles as initiators, role models, and facilitators of positive change in their communities. Their narratives reveal the significance of faith, compassion, and inclusivity in leadership, serving as valuable insights for enhancing leadership practices in Canadian K-12 Islamic education. Full article

Marja’ al-taqlid are Shia religious scholars of the highest level, something which takes decades to achieve. At present, most Shia scholars agree that women cannot be Marja’, i.e., create religious rulings for other people. But there is a space for discourse, and there are even a few scholars who disagree with the mainstream narrative. In this paper, I argue that, with time, the number of these scholars will increase, since Shia Islamic thought is ‘live’ and flexible, and adapts to the changing social conditions. The main obstacles that prevented women from reaching this level were the conservative views of some scholars and the lack of access to education. As the number of women with religious education constantly increases, the appearance of a female Marja’ will be a matter of time, but will still cause some resistance from some patriarchal members of society. Full article

The Treaty of Ḥudaybiyya is a brilliant chapter in Islamic history. It can be called umm muʿāhadāt al-salām (the mother of peace treaties) in Islamic history. Just as migration to Medina is a dividing line between the periods of religious oppression and political independence for Muslims, Ḥudaybiyya is a boundary between the phases of struggle and domination. The role of this treaty in the spread of Islam was evident from the beginning, and much has been written about it. However, nothing has been produced about the role of ʿAbd Allah b. ʿUmar, inspired by the Ḥudaybiyya treaty, in peacemaking. This paper argues that due to his circumstances, Ibn ʿUmar became the first person to discover the spirit of the Ḥudaybiyya treaty for procuring peace during the fitan (civil wars). His efforts were not limited to intellectual achievements, but amid the worst wars of the fitan, he tried to practically implement the soul of the Ḥudaybiyya agreement that impacted later generations. He believed that Islam could flourish in a peaceful society, as had happened after the Ḥudaybiyya treaty. The role he played in a tribal society without holding any official position makes Ibn ʿUmar’s leadership highly relevant to today’s world, where intellectual and spiritual leaders can play a role more pivotal than ever. Full article

Mahathir Mohamad’s autocratic leadership over Malaysia for decades has left the country with a reputation for being, at best, a hybrid system. The country witnessed the rise of the internet during Mahathir’s first term as prime minister, which led to the establishment of the Malaysian Communications and Multimedia Commission (MCMC) in 1998 to oversee telecommunications and the internet within the country. Since then, the MCMC has overseen the removal of inflammatory content from the internet. The Malaysian government has emphasised its commitment to purging the internet of harmful content including pornography, gambling, and offensive teachings about Islam in the name of safeguarding the religion and its adherents. Since the 1980s, Islam has been institutionalised in Malaysia, and the government has also used the faith as rationale for policing online behaviour especially on the 3R—religion, race, and royalty. With the cover of religious rhetoric like preventing “fitnah,” or social upheaval, the government has used Islam to legitimise its activities in curtailing free expression online, including criticism of the government. Recently, Islam has also been utilised by populist actors in their online posting with little repercussions. This article explains the methods by which the Malaysian government has attempted to limit web access using religious discourse as justification. Since Malaysia has a Muslim majority, such restrictions can be justified in the name of Islam at the expense of the minorities. Full article