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unprecedented access to the NMWAG, its activities and engagement with Government, this article presents previously unpublished findings from that project to focus on two key themes: Muslim women, their identity and position; and theology, leadership and the participation of women.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.

This research paper examines the role of the Muslim World League (MWL) as a soft power tool in serving Muslims globally. The study delves into the activities, strategies, and influences of the MWL, particularly in the past decade, from 2014 to 2024. Given the evolving dynamics of global geopolitics, the MWL's initiatives in fostering religious diplomacy, cultural exchange, and humanitarian efforts are critically analyzed. The Secretary General, Dr. Mohammad bin Abdulkarim Al-Issa, plays a pivotal role in shaping and advancing the organization's objectives internationally. Using a blend of descriptive and analytical methodologies, this paper investigates how the MWL leverages soft power to address issues faced by the Muslim community worldwide. The research also uncovers the interconnected factors influencing the effectiveness of the MWL's programs and policies. Through a comprehensive review of literature, examination of previous studies, and an analysis of the theoretical frameworks, this study identifies gaps and offers insights for future research. The findings contribute to a deeper understanding of the MWL's impact on global Muslim populations and the broader implications for international relations and soft power theory.

This study examines the prevalence and determinants of smartphone addiction (SA) in a sample of 825 Muslim secondary school students from three provinces along the southern border of Thailand. Employing purposive sampling, the research highlights a concerning 70% rate of SA, surpassing the rates observed in other Asian demographics. The investigation reveals a robust link between parental education levels and smartphone usage among adolescents. Utilizing a structural equation model (SEM), family functioning dimensions such as ‘Emotional Status’ and ‘Discipline’ are shown to have a considerable impact on SA. Contrary to expectations, enhanced ‘Family Support’ has emerged as a potential risk factor, suggesting nuances in family dynamics that may contribute to SA. The findings advocate for the reinforcement of family functioning and call for initiatives to improve digital literacy and foster open communication between parents and children. However, the reliance on self-reported measures and the cross-sectional nature of the study underlines the necessity for more expansive future research to validate these findings and explore underlying mechanisms.

Sarcoglycanopathies are among the most frequent and severe autosomal recessive forms of limb-girdle muscular dystrophies /LGMD/ with childhood onset. Mutations in , , and sarcoglycan genes lead to various kinds of LGMD. We present the clinical variability of LGMD 2C/R5 among a genetically homogeneous group of 56 patients, belonging to 35 pedigrees. Molecular genetic analysis showed thаt all 57 patients were homozygous for C283Y variant. The muscles of the pelvic girdle and the trunk were early and more severely affected, followed by the the shoulder girdle. Macroglossia, hypertrophy of the calves, scapular winging and lumbar hyperlordosis were common in the ambulatory phase. A great variability in the clinical presentation of LGMD 2C/R5 was observed both intra and interfamilial, despite the same underlying molecular defect. Females demonstrated a relatively milder clinical course, compared to males. Mean CK levels were 20 times above normal values. Muscle CT of MRI showed earlier and more severe involvement of the flexor proximal limb muscles in comparison to the extensor ones.

Two sufi women take part in activities related to sufism and create an attraction point in the secular side in Turkey.The most striking point is that both women do not wear headscarves although they are muslim women. This article attempts to show how sufi women Cemalnur Sargut and Hayatnur Artıran have idealized a Muslim woman's identity, the work they are doing to achieve this ideal, their attidue toward Rebublic values, and the effects of these attidues on their followers. This article was created from my doctoral thesis and based on Qualitative research which has been established on the basis of 2-year long participant observation and data obtained from in-depth and focus interviews. 31 women and 20 men were interviewed in depth and focus interviews.The main conclusions of my qualitative research are that the influence of theese sufi women is related with process of modernization by accelerating the establishment of the republic in Turkey. It seems that a perception has established concerning that “public apparency’’ of woman will disappear if the “apparency of body’’ disappears and the woman will return to its role which had relapsed into silence for centuries. Besides not using the headscarf, religious conversation have been created by theese sufi women in the balance of religion, philosophy and science and the fact that they are conducting their works under secular institutions such as foundations and associations have also been observed to have a very important effect on seculer side.

Nutritional status problems in school-age children are a crucial public health problem worldwide. This research explored the relationships between family factors, food consumption behaviors, and the nutritional status of Muslim school-age children in Thasala District, Nakhon Si Thammarat Province, Thailand. This descriptive research was conducted among 228 children aged 9-12 years. Data were collected using demographic data, nutritional status, and food consumption behaviors assessment. Data were analyzed using descriptive, chi-square, and binary logistic regression statistics. The results revealed that most samples reported having moderately healthy food consumption behaviors (M = 2.01, SD = 0.56). The samples had a normal weight (72.4%), while 15.8% were classified as overweight and obese. The number of siblings and food consumption behaviors had a significant relationship with nutritional status (p < 0.05). Confirmation with binary logistic regression results also revealed that the likelihood of normal nutritional status was 2.40 times higher in children who had 3 or 4 siblings compared to those with 1 or 2 siblings (AOR = 2.40; 95% CI: 1.299-4.459). Additionally, children with healthy food consumption behaviors were 2.34 times more likely to have normal nutritional status compared to those with unhealthy dietary consumption (AOR = 2.34; 95% CI: 1.183-4.631). Conclusion: Since the number of siblings and healthy food consumption behaviors were associated with nutritional status, healthcare providers must consider these 2 factors when establishing health education and behavior modification care plans to promote healthy food consumption and nutritional status among this group.

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.

Falls are the third-leading cause of disabilities among the elderly population worldwide. In Pakistan, the prevalence is 44%; out of them, 8% develop injuries, placing them at high risk for hospitalization or even premature death. Interestingly, fall is multifactorial, and fall risk depends on individual characteristics (intrinsic factors) and environmental features (extrinsic factors), which can be different from context to context. Therefore, regular assessment of fall risk factors is required to develop a strategy for fall prevention. This study aimed to identify intrinsic risk factors for falls in Pakistani elders living in the communities, and provide evidence for preventive strategies of falls in elderlies. Data were collected from 140 Muslim elders from two residential areas of Peshawar, Khyber Pakhtunkhwa, from July 2022 to August 25, 2022, after taking permission from Zhengzhou University Ethical Review Board (ZUIRB #202254), and District Health Department Office (DHO #14207).Participants were informed and concern was taken before collect data. Data were collected using the Time Up and Go Test (TUGT), the Mini-Mental Status Examination, and interviews regarding the prayer practice. Factors associated with falls were; age, gender, education, cognitive status, TUGT level, incorrect prayer postures, poor vision, and history of falls with a significance of (P.<0.05). Poor cognition, low vision, poor walking speed, and prayers without body movements have good membership with falls risk prediction as (P<0.005) in Omnibus, Lemeshow score (0.77). Hence, our study provides a road map for future risk assessment for falls by adding the four mentioned risk factors as offered in the proposed model to facilitate taking timely action to prevent fall-related ailments in Pakistani elders.

(1) Background: This qualitative research had the objective to study the reasons for non-acceptance of the COVID-19 vaccination by some Muslims in the three southern border provinces of Thailand; (2) Methods: Data collection was done in a community of Pattani province and communities along the Thai-Malaysian border of Narathiwat province by observation and in-depth interview. The 40 key informants were community Muslims, religious leaders and public health workers selected by purposive sampling according to their knowledge of the situation. The data were tested by triangulation and analytical descriptive conclusion; (3) Results: Some Muslims did not accept the COVID-19 vaccination for six important reasons: 1) The belief that the village health volunteers (VHV) who persuaded them to have vaccination only hoped for the state reward. 2) Death is the will of God so vaccination is not necessary. 3) Every kind of vaccine is not halal. 4) Vaccination is the cause of weakened ability. 5) Vaccination had caused death, and 6) Fear of re-vaccination impact because they had the vaccination in Malaysia. (4) Conclusions Involving religious leaders and fostering Thailand-Malaysia cooperation are key to combating health misinformation. Culturally sensitive health education can improve public health responses in the southern border region.

Coronavirus (COVID-19) gained and will continue to gain a lot of global attention over the coming months (and maybe the coming few years). Since its outbreak in Wuhan (China), it has turned into one of the major challenges affecting the whole world. In a comparatively short time, the virus outbreak turned into a pandemic that led to massive negative impacts not only on people health and well-being, but also on the global economy, travel industry, pharmaceutical industry, tourism industry, and many other industries. This research paper aims to investigate the different effects of coronavirus on the global Halal tourism and Halal hospitality industry and whether the coronavirus pandemic is the end of Halal tourism and hospitality as we know it or not. The paper offers an in-depth theoretical examination of the different aspect of the pandemic on Halal tourism and hospitality industry and provides guidance on how to address these different aspects. The current paper is one of very few research papers addressing coronavirus on the tourism and hospitality industry.

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.