Liberal Islam is a form of socio-religious deviation for its adherents. In the name of human rights in Islam excessively, the potential for liberal Islamic thinking is born. Meanwhile, human rights need to be upheld in order to create Islam that is open in thinking and solutions in solving problems for the sake of creating a harmonious life. This study aims to describe the results of research on the thoughts of the East Java Nahdlatul Ulama Figures on the dialectic of the emergence of liberal Islam in Indonesia based on the philosophical aspects and forms of thought in order to straighten the views of Indonesian Muslim figures who are considered liberal thinking based on their opinions of other religions. This research is based on a structural functional theoretical framework where each informant adjusts to his capacity in maintaining the balance of conflict. The approach in this study uses qualitative-analysis with a type of centralized interview research. The results show that the dialectic of liberal Islam is the power of human rights and ignores the creed oriented towards the advancement of legal products. While the liberal Islamic philosophy is a desire, differences in thinking methodology, excessive use of rationality.

Prominent among religions that claim direct or indirect lineage to Abraham are Judaism, Christianity and Islam. The three religions are known as monotheistic. Although, their interpretations of monotheism are closely similar, they have salient differences. Such differences have spurred unhealthy arguments, rivalry and hatred between some Christians and Muslims. Thus, this paper highlights some of the basic differences between Islam and Christianity traceable to scriptural differences and interpretations and the causes of disagreement between Christianity and Islam with a view to offering recommendations that would foster goodwill and engender better relationship between Christians and Muslims. The paper adopted a comparative and analytical system of research with library information and experiences as the major data gathering tools. The study finds that misinformation, ignorance, deliberate distortions, media irresponsibility among others is the major causes of disharmony among Christians and Muslims. The paper recommends mutual love and respect, constant dialogue, education and other factors that would improve the attitude of Christians and Muslims towards one another.

The Ministry of Health evaluates hospital management in accordance with the standard of quality of service. The concept of Shariah hospitals offers management services that exceed the standard of quality of hospital care. The study aims to illustrate the concept of Shariah hospitals in Indonesia. We collect related literature from various media via online search with the keywords “Shariah hospitals,” “implementation of Shariah hospitals,” and “application of Shariah hospitals.” Main findings: The study finds that the Shariah hospitals built by the philosophy of Islam are willing to provide the best health-care services to patients. A code of conduct must be fulfilled by the hospital management in Shariah hospitals: (1) general liability, (2) obligations to society and the environment, (3) obligations to patients, (4) obligations to the leaders, staff, and employees, and (4) relationships with related institutions. The foremost challenges include the improvement of health personnel performance and the quality of services in addition to perceptions that are not inclusive of the system of Shariah hospitals. This implementation should run consistently and with the commitment of all parties. Such insight, in turn, can be counted as an input to an approach to health services, particularly in increasing the performance rates, such as hospital. This study is the first to provide new insight into discussion about shariah hospital by presenting its focuses on Islamic approaches in meeting the quality standards of health services in hospitals so as to obtain more value. However, exclusive principles—Islamization, heterogeneity, and the performance of health workers—challenge the implementation of this hospital system.

This paper investigates how Islamic tolerance contributes to solve religious conflict today that has impacted on various aspects such as economic collapse, insecurity in life, lack of professional society, academic retrogressions, and so on. Knowledge of these issues has become an urgent to build a community that is full of peace, harmony and unity. The paper suggests that Quranic views on tolerance should be understood and practiced in order to avoid disunity in society which is due to failure to appreciate tolerance values in association. The paper concludes problems or misunderstandings always occur in different religious societies, since every religion has its own teachings and principles, as well as each of them is interpreted in different ways.

Food waste is a real environmental challenge worldwide. It is a major sin in Islam; yet it is ubiquitous in Muslim society, a society where the majority of people say that Islam is critical in their life. Ingrained in moral aspects of overconsumption, a conundrum this paradox study tries to unravel is why plate waste is prevalent in the Arab Muslim society, despite the teaching of the Quran [Muslim’s holy book] and Sunna [teaching and acts of prophet Muhammad] against wanton waste. The influence of religiosity on environmental concern and intentions to reduce food waste in Islam and Christianity has been widely examined. However, our understanding of why religious people waste food remains limited. This serendipitous qualitative inquiry is the first to examine food waste from the nexus triad -food waste, hospitality, and religion, and comprehensively. Findings suggest that the conception of contemporary Arab hospitality, entrenched in Karam/generosity, and entangled with the interpretation of sin and God’s mercy, is a major contributing factor to plate waste perpetuation. The gravity of food waste warrants a new conceptualization of Arab generosity. Suggestions for plate waste prevention in this cultural context, grounded in the interviews and the Quran, are presented.

This study explored the living situations, financial conditions, religious obligations, and social distancing of Muslims during the covid 19 pandemic. In total, 20 Muslim community members living in the Kanto region were recruited, 15 of them were included in the in-depth qualitative and five in the focus group interviews. The Snowball method was used, and the questionnaires were designed into four themes. The audio/video interviews were conducted via Zoom and NAVIO was used to analyse the data thematically. The major Muslim events were cancelled, and the recommended physical distancing was maintained during the prayers at home and in the mosques. The Japanese government's financial support to each person was a beneficial step towards social protection, which was highlighted and praised by every single participant. Regardless of religious obligations, the closer of all major mosques in Tokyo demonstrates to the Japanese community how serious they are about adhering to the public health guidelines during the pandemic. This study highlighted that the pandemic has affected the religious patterns and behaviour of Muslims from inclusive to exclusive in a community and narrated the significance of religious commitments.

The article mounts an argument for public theology as an appropriate if not vital adjunct to contemporary education’s addressing of security issues in light of current world events with indisputable religious and arguably quasi-theological foundations. It will briefly expound on the history of thought that has marginalized theology as a public discipline and then move to justify the counter view that the discipline, at least in the form of public theology, has potential to address matters of such public concern in a unique and helpful way. The article will culminate with an exploration of Global Jihadism as a case study that illustrates the usefulness of public theology in understanding it better and so allowing for a response with potential to be more informed and security-assured than is commonly effected.

The article mounts an argument for public theology as an appropriate if not vital adjunct to contemporary education’s addressing of security issues in light of current world events with indisputable religious and arguably quasi-theological foundations. It will briefly expound on the history of thought that has marginalized theology as a public discipline and then move to justify the counter view that the discipline, at least in the form of public theology, has potential to address matters of such public concern in a unique and helpful way. The article will culminate with an exploration of Global Jihadism as a case study that illustrates the usefulness of public theology in understanding it better and so allowing for a response with potential to be more informed and security-assured than is commonly effected.

Muslim school is an important element of education in Indonesia. The school has been in place long time before Indonesia’s independence in 1945. The school educates Indonesian Muslim children to understand and practice religion, and simultaneously, promotes the sense of nationalism. Thanks to Muslim schools, Indonesian Muslims are recognized as being moderate (Hefner, 2000). In the last few years, however, the moderate nature of Indonesian Islam is challenged by the spirit of conservative Islam (Van Bruinessen, 2013). Issues such as Islam and democracy, Islam and modern state, Muslim and non-Muslim relation, and rights of citizen that have been resolved and agreed upon are being reinstated. As Hefner (2007) argues that there is a relationship between politics and education, especially religious education, it is important to see the relationship between schools and the changing society. The question is how the current conservative trend in Indonesian Islam is occurring at schools. This paper explores how the curriculum of (Islamic) religious education potentially contribute toward the development of Indonesian conservative Islam, and how religious education teachers view sensitive issues concerning conservative Islam. To answer the questions, analysis of religious education’s curricula and interviewing experts serve as the primary method of data collection. Four religious education teachers from different provinces of Indonesia were interviewed to reveal their opinions on various religion-related issues. This paper discusses how Islamic education in Indonesia has been designed to present moderate Islam, but at the same time faces a number of challenges that try to turn religious education into a conservative one.

This paper undertakes a critical analysis and evaluates the recent developments in the study of Islam and how it has gone beyond Orientalism; as Martin and Ernst remark in the preface and acknowledgements of Rethinking Islamic Studies: from Orientalism to Cosmopolitanism that the last three decades—after the publication of Orientalism in 1978—“has been a liberating experience for us as scholars initially trained in narrowly textual ‘Orientalist’ approaches, as we have been forced by circumstance to address many issues of contemporary political and social relevance.” However, I will also acknowledge the alternate perspective that these developments may not have gone beyond Said’s Orientalism, but have rather reinforced and maintained - and have “decidedly worsened”—the very ideas Said introduced in Orientalism because of issues such as: Islamic fundamentalism and the aftermath of 9/11, and how the study of Islam has been influenced by these issues in modern times thus returning to the Orientalist approach. I will look at the history of Orientalism in the study of Islam, then the emergence of space for self-representation, and then I will look at the current study of Islam. Esposito argues that Orientalism has taken a new form, and no longer romanticizes the Middle East as having sandy deserts where genies, thieves and evil sorcerers vied after scantily clad princesses amid a backdrop of white palaces and peasant-ridden streets, as presented in the film ‘Aladdin’.

The research aims to study the economic struggles faced by Muslims residing in non-Islamic countries, where they encounter challenging circumstances in abiding by national tax laws and Islamic Sharia principles. The economic conditions not only make it arduous to adhere to their religious obligations but also put the Muslim community in disadvantageous position. The study primarily focuses on exploring the treatment of the third pillar of Islam, known as "Zakah,” and how it loses its relevance due to various reasons that exist in the non-Islamic societies. The research delves deeply probes into the reasons and examines why an investment in precious metals is comparatively less fruitful for a Muslim than for a non-Muslim due to Zakah obligations. It also investigates how Zakah fund, in the absence of a monitoring authority is unable to make a difference in the poverty conditions of Muslims in a non-Islamic societies non-Islamic societies.

The increasing activism of moderate Muslim groups in promoting religious moderation and countering radicalism has garnered significant scholarly attention. However, there remains a paucity of comprehensive studies exploring the role of education grounded in local cultural practices, such as humor, in this context. This article aims to analyze the utilization of humor-based platforms on social media by moderate Muslim organizations to advance religious moderation and reinforce the portrayal of a tolerant and peaceful Indonesian Islam in virtual public spaces. It argues that humor functions not merely as a vehicle for entertainment but as an effective educational tool capable of de-escalating tensions and conflicts without inciting violence, by employing humorous language. This study employs Virtual Ethnography to observe the online activism of the "Nahdlatul Ulama (NU) Garis Lucu" and "Muhammadiyah Garis Lucu" platforms, particularly in their engagements with similar humor platforms operated by radical Islamic groups. The findings reveal that humor platforms can effectively disseminate discourses on religious moderation while also providing a critique of the religious narratives propagated by radical groups through the use of memes that are both humorous and respectful. Moreover, these platforms have evolved into deliberative public spaces where diverse religious groups can engage in dialogue over various contemporary religious issues. The emergence of these humor platforms has successfully contributed to the representation of Indonesian Islam as witty, inclusive, and fundamentally opposed to radicalism.

The Anthropocene epoch marks a critical phase in the history of humanity, where anthropogenic activities have significantly impacted our planet. Along the unpreceedendent ecological crises, the Anthropocene worldview has raised existential questions with a cultural and ethical discourse that recognises intrinsic value and calls for more responsible sustainable living. To address these challenges collectively, a broader perspective is required, guided by a unified sense of purpose towards personal and planetary health. In this context, the role of religious leaders in shaping the social and environmental worldviews of their followers cannot be underestimated. Religious teachings provide a moral framework for promoting climate action, global ethics, indigenous people, peace, and justice, and many other aspects of planetary health. By assessing the global ecological crises through the lens of Islam; Religion of Nature, or Din al-Fitra, and its environmental teachings across all realms, we can gain insights into humanity’s connection to the fabric of creation and its interaction with this world. These value-leden principles are integrated with accountability; thus, the role of Muslim religious leaders considering the planetary-scale threats warrant further elucidation; recognizing that many other faiths and faith leaders can similarly contribute together for common good.

The spillover of the terrorist activities of Boko Haram, a Nigerian jihadi group, into Cameroon’s northern region has resulted in security challenges and humanitarian activity opportunities for Christian churches. The insurgents have attacked and destroyed churches, abducted Christians, worsened Muslim-Christian relations, and caused a humanitarian crisis. Aggregately, these ensuing phenomena have adversely affected Christian churches in this region, triggering an aura of responses: coping strategies, humanitarian work among refugees, and inter-faith dialogue. These responses are predicated on Christianity’s potential as a resource for peace, compassion, and love. In this study we emphasize the role of Christian churches in dealing with the Boko Haram insurgency. It opens up with a contextualization of Boko Haram in Cameroon’s north. This is followed by an examination of the brutality meted out on Christians and church property. The final section is an examination of the spiritual, humanitarian and relief services provided by Christian churches. The paper argues that although Christian churches have suffered at the hands of Boko Haram insurgents, they have engaged in various beneficial responses underpinned by the Christian values of peace and love.

The creation of the National Muslims Women’s Advisory Group (NMWAG) in 2008 by Britain’s New Labour Government was part of a strategy which sought to engage different levels of Muslim communities beneath an overarching focus on reducing ‘Islamic extremism’. To do so however, Government acknowledged that it would need to support Muslim women to overcome some of the constraints it believed were placed on Muslim women in contemporary Britain. Deeming theology and religious interpretation to be one of those constraints, Government saw the need to empower Muslim women to ‘influence and challenge’ religious and theological discourses as a priority. This article therefore offers a case study on a project that was commissioned by Government that sought to empower Muslim women to ‘influence and challenge’ theological interpretations in collaboration with the NMWAG. Having gained unprecedented access to the NMWAG, its activities and engagement with Government, this article presents previously unpublished findings from that project to focus on two key themes: Muslim women, their identity and position; and theology, leadership and the participation of women. Having explored these in detail, this article concludes by critically reflecting on the way in which Government engaged and interacted with Muslim women, the role and relative success of the NMWAG and, most importantly, the extent to which the NMWAG was able to ‘influence and challenge’ interpretations of Islamic theology.

Nowadays, more than 180 million people believe that the Holy Qur'an was sent by the Almighty Allah through Prophet Muhammad in 610-632 A.D in Mecca and Medina. However, the word Mecca (Q: 48:24) is mentioned only once in the entire Holy Qur'an, which is not related to the birth of the Prophet or any worship. Conventional Islam is mostly based on the hearsay of some Islamic narrators published in the eighth and ninth centuries. To think deeply and conduct research on the verses of the Holy Quran has been mentioned (special urge) directly and indirectly by this Holy Scripture itself many times but it would not be wrong to say that there is no scholarship on the verses of the Quran based on the research method described in the Holy Quran until the present century. Therefore, this paper has been dared to carry out by combining the methods of research followed in the Holy Quran and the academically accepted research methodology. The analysis shows that the results of almost fourteen hundred years of mythological history of conventional Islamic narrators are opposites. First of all, the proper name of the Prophet revealed by the Holy Quran is Ahmed, but Muhammad is an adjective and there are many such names. Secondly, this prophet was not born in Mecca, KSA, nor in 570/571 A.D, but in the Beqaa Valley of Lebanon, between the third and fourth centuries. Thirdly, the Muslim Hajj (pilgrimage) of Mecca is celebrated entirely according to the Lahwal Hadith (idle tales) (Q: 31:6) in the language of the Holy Quran. Originally the place designated for pilgrimage was in the Beqaa Valley, Lebanon. This article will have a double influence on the Muslim world, that is, Islamic scholars will think again deeply and research new ways of scholarship of the Holy Quran, instead of based on the hearsay of idle tales (Lahwal Hadith). On the contrary, those who are stubborn Islamic narrators, since they have already rejected the Holy Quran, will not hesitate to violently attack the researchers and they will not be positively motivated by this paper. This article specifically urges Islamic scholars to conduct in-depth studies on the most important issues of Islam using the Holy Quranic research method.

The measurement of discrimination in employment is a key variable in understanding dynamics in the nature of and change in ‘race relations’. Measuring such discrimination using ‘situation’ and ‘correspondence’ tests was influenced by John Rex’s sociological analyses, begun in in England in the 1960s, and replicated in Europe and America in later decades. This literature is reviewed, and the methodologies of testing for employment discrimination are discussed. Recent work in Britain and The Netherlands is considered in detail in the light of changing social structures, and the rise of Islamophobia. Manchester, apparently the city manifesting the most discrimination in Britain, is considered for a special case study, with a focus on one individual, a Muslim woman seeking intermediate level accountancy employment. Her vita was matched with that of a manifestly indigenous, white Briton. Submitted vitas (to 1,043 potential employers) indicated significant discrimination against the Muslim woman candidate. Results are discussed within the context of Manchester’s micro-sociology, and Muslim women’s employment progress in broader contexts, drawing on our work in Jordan and Palestine. We conclude with the critical realist comment that the “hidden racism” of employment discrimination shows that capitalist societies continue to be institutionally racist, and the failure to reward legitimate aspirations of minorities pushes ethnic minorities into a permanent precariat, with implications for social justice and social control, which denies minority efforts to “integrate” in society’s employment systems.

The symmetry properties of an ornament contain information about its civilisation and its interactions with other cultural sources. Two-dimensional periodic ornaments can be strictly classified into a limited set of 17 mathematical symmetry groups, also known as wallpaper groups. The collection of ornaments thus classified for a civilisation is characteristic of the cultural group and serves as a fingerprint to identify that group. If the distribution of wallpaper groups is available for several societies, mathematical methods can be applied to determine similarities and differences between the art practices of these communities. This method allows a systematic approach to the general ornamental practices within a culture and their interactions in the form of similarity of fingerprints. We test the feasibility of the method on examples of medieval Armenians, Byzantium, Seljuks first in Persia and then in Anatolia and among Arabs in the Middle East. For this purpose we present the distribution of the planar ornaments and calculate the Euclidean distances in pairs. We tested to what extend geographical and religious factors could account for the observed similarity of ornamental groups between cultures. The results suggest an intensive interaction between the Seljuk Turks and Arab craftsmen who produced the ornaments. Therefore the cultural interactions are religiously motivated.

Critical realism emerged from the philosophical writings of Roy Bhaskar, and has evolved into a philosophy of social science research using the model of “dialectical critical realism” (DCR) which begins with the researcher’s assumptions that the structures being researched have a real, ontological grounding which is independent of the researcher. This approach has proved fruitful in British and European social science research, but has had less influence in North America. We outline DCR’s four level model for understanding society and its changing social structures through “the pulse of freedom”. DCR has been used by Marxists, Muslims, Catholics and secular scholars who engage fruitfully in morphogenic dialogues leading to a critical realist understanding of society and social research, which transcends positivist and social constructionist models. Examples of DCR’s application in the fields of childhood research, child abuse, education, and research on organisations are outlined to illustrate the working of this new research paradigm. We are enthusiastic in our advocacy of DCR as a model of qualitative research, and for constructing models of positive social change, and are particularly impressed by the substantive and theoretical expositions of DCR by Priscilla Anderson, Matthew Wilkinson and Margaret Archer, whose work we document and review.

A cursory look at Indian prime time news tells us much about the tone and tenor of the people associated with it. Exaggerations, hyperbole, and tempers run wild and news anchors flail in theatrical rage. News channels and news editors display their ideological affiliations subliminally. These affiliations — a factor of personal political stance, funding bodies, and investors — lead to partisan bias in the framing of news and, in some cases, can easily translate into racial prejudice. In this paper, I examine news coverage related to Muslims in India. I study the coverage of two issues specifically– love jihad and triple talaq –in prime time English news of two channels – Times Now and Republic TV. My analysis of the content, tone, and tenor of their coverage shows that these channels propagate associations between Islam and backwardness, ignorance and violence through consistent employment of the following tropes – ‘Muslim women need to be saved from Muslim men’, ‘Hindu women need to be saved from Muslim men’, and ‘Muslims are not fully Indian – they are anti-national’. I place this study of news media within the current political climate in India and briefly touch on the conversations it guides and provokes. This is also a call for further analysis on this subject to examine and evaluate how discourse manipulates public conversations and policy decisions.