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Mohammed Shamsul Islam</title> <meta name="description" content="Search results for: Syed Mohammed Shamsul Islam"> <meta name="keywords" content="Syed Mohammed Shamsul Islam"> <meta name="viewport" content="width=device-width, initial-scale=1, minimum-scale=1, maximum-scale=1, user-scalable=no"> <meta charset="utf-8"> <link href="https://cdn.waset.org/favicon.ico" type="image/x-icon" rel="shortcut icon"> <link href="https://cdn.waset.org/static/plugins/bootstrap-4.2.1/css/bootstrap.min.css" rel="stylesheet"> <link href="https://cdn.waset.org/static/plugins/fontawesome/css/all.min.css" rel="stylesheet"> <link href="https://cdn.waset.org/static/css/site.css?v=150220211555" rel="stylesheet"> </head> <body> <header> <div class="container"> <nav class="navbar navbar-expand-lg navbar-light"> <a class="navbar-brand" href="https://waset.org"> <img src="https://cdn.waset.org/static/images/wasetc.png" alt="Open Science Research Excellence" title="Open Science Research Excellence" /> </a> <button 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action="https://publications.waset.org/abstracts/search"> <div id="custom-search-input"> <div class="input-group"> <i class="fas fa-search"></i> <input type="text" class="search-query" name="q" placeholder="Author, Title, Abstract, Keywords" value="Syed Mohammed Shamsul Islam"> <input type="submit" class="btn_search" value="Search"> </div> </div> </form> </div> </div> <div class="row mt-3"> <div class="col-sm-3"> <div class="card"> <div class="card-body"><strong>Commenced</strong> in January 2007</div> </div> </div> <div class="col-sm-3"> <div class="card"> <div class="card-body"><strong>Frequency:</strong> Monthly</div> </div> </div> <div class="col-sm-3"> <div class="card"> <div class="card-body"><strong>Edition:</strong> International</div> </div> </div> <div class="col-sm-3"> <div class="card"> <div class="card-body"><strong>Paper Count:</strong> 1810</div> </div> </div> </div> <h1 class="mt-3 mb-3 text-center" style="font-size:1.6rem;">Search results for: Syed Mohammed Shamsul Islam</h1> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">1810</span> An Improved Data Aided Channel Estimation Technique Using Genetic Algorithm for Massive Multi-Input Multiple-Output</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=M.%20Kislu%20Noman">M. Kislu Noman</a>, <a href="https://publications.waset.org/abstracts/search?q=Syed%20Mohammed%20Shamsul%20Islam"> Syed Mohammed Shamsul Islam</a>, <a href="https://publications.waset.org/abstracts/search?q=Shahriar%20Hassan"> Shahriar Hassan</a>, <a href="https://publications.waset.org/abstracts/search?q=Raihana%20Pervin"> Raihana Pervin</a> </p> <p class="card-text"><strong>Abstract:</strong></p> With the increasing rate of wireless devices and high bandwidth operations, wireless networking and communications are becoming over crowded. To cope with such crowdy and messy situation, massive MIMO is designed to work with hundreds of low costs serving antennas at a time as well as improve the spectral efficiency at the same time. TDD has been used for gaining beamforming which is a major part of massive MIMO, to gain its best improvement to transmit and receive pilot sequences. All the benefits are only possible if the channel state information or channel estimation is gained properly. The common methods to estimate channel matrix used so far is LS, MMSE and a linear version of MMSE also proposed in many research works. We have optimized these methods using genetic algorithm to minimize the mean squared error and finding the best channel matrix from existing algorithms with less computational complexity. Our simulation result has shown that the use of GA worked beautifully on existing algorithms in a Rayleigh slow fading channel and existence of Additive White Gaussian Noise. We found that the GA optimized LS is better than existing algorithms as GA provides optimal result in some few iterations in terms of MSE with respect to SNR and computational complexity. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=channel%20estimation" title="channel estimation">channel estimation</a>, <a href="https://publications.waset.org/abstracts/search?q=LMMSE" title=" LMMSE"> LMMSE</a>, <a href="https://publications.waset.org/abstracts/search?q=LS" title=" LS"> LS</a>, <a href="https://publications.waset.org/abstracts/search?q=MIMO" title=" MIMO"> MIMO</a>, <a href="https://publications.waset.org/abstracts/search?q=MMSE" title=" MMSE"> MMSE</a> </p> <a href="https://publications.waset.org/abstracts/103496/an-improved-data-aided-channel-estimation-technique-using-genetic-algorithm-for-massive-multi-input-multiple-output" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/103496.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">191</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">1809</span> Political Islam: From Coinage to Hot Debate</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Sajid%20Iqbal%20Sheikh">Sajid Iqbal Sheikh</a> </p> <p class="card-text"><strong>Abstract:</strong></p> From almost last 100 years 'political islam' has diversity in its usage as terminology in the speculative works of both muslim and non-muslims theorists. 'Political islam' as a term was coined consciously as equal to the 'militant islam' and “Terrorist Islam” vs “Plain Islam” and “Modern Islam” etc. Many paradigm shifts tamed the term into one of the hottest debate of the day. This research paper aims to categorize historical linkage of its coinage, development phases and present status. Based on content analysis, Narrative approach has been utilized for the sake of dexterous conclusion. The paper treasures out that Western dominance on civilizational and political spheres of the holistic world considers 'political islam' a gigantic threat and plans to resist it in theoretic and practical fields simultaneously. Despite minor strategic variances, the ideological followers of Syed Qutab, Mulana Mudoodi and Hasan Al-Bana, are struggling hard for the achievement of their ultimate goal of Political change, specifically in the Muslim World in the prior phase. The paper concludes that Resistance to Islamic resurgence and its Political goals is being observed in most of the Muslim world, especially in the Turkey, Algeria, Egypt, Tsunia and Yeman etc, which is a basic cause of contrary reaction in the Muslim World. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=electoral%20process" title="electoral process">electoral process</a>, <a href="https://publications.waset.org/abstracts/search?q=islamic%20resurgence" title=" islamic resurgence"> islamic resurgence</a>, <a href="https://publications.waset.org/abstracts/search?q=islamic%20political%20theory" title=" islamic political theory"> islamic political theory</a>, <a href="https://publications.waset.org/abstracts/search?q=muslim%20response" title=" muslim response"> muslim response</a>, <a href="https://publications.waset.org/abstracts/search?q=resistance" title=" resistance"> resistance</a>, <a href="https://publications.waset.org/abstracts/search?q=western%20hegemony" title=" western hegemony"> western hegemony</a> </p> <a href="https://publications.waset.org/abstracts/34532/political-islam-from-coinage-to-hot-debate" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/34532.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">450</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">1808</span> Islam and Democracy: A Paradoxical Study of Syed Maududi and Javed Ghamidi</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Waseem%20Makai">Waseem Makai</a> </p> <p class="card-text"><strong>Abstract:</strong></p> The term ‘political Islam’ now seem to have gained the centre stage in every discourse pertaining to Islamic legitimacy and compatibility in modern civilisations. A never ceasing tradition of the philosophy of caliphate that has kept overriding the options of any alternate political institution in the Muslim world still permeates a huge faction of believers. Fully accustomed with the proliferation of changes and developments in individual, social and natural dispositions of the world, Islamic theologians retaliated to this flux through both conventional and modernist approaches. The so-called conventional approach was quintessential of the interpretations put forth by Syed Maududi, with new comprehensive, academic and powerful vigour, as never seen before. He generated the avant-garde scholarship which would bear testimony to his statements, made to uphold the political institution of Islam as supreme and noble. However, it was not his trait to challenge the established views but to codify them in such a bracket which a man of the 20th century would find captivating to his heart and satisfactory to his rationale. The delicate microcosms like selection of a caliph, implementation of Islamic commandments (Sharia), interest free banking sectors, imposing tax (Jazyah) on non-believers, waging the holy crusade (Jihad) for the expansion of Islamic boundaries, stoning for committing adulteration and capital punishment for apostates were all there in his scholarship which he spent whole of his life defending in the best possible manner. What and where did he went wrong with all this, was supposedly to be notified later, by his once been disciple, Javed Ahmad Ghamidi. Ghamidi is being accused of struggling between Scylla and Charybdis as he tries to remain steadfast to his basic Islamic tenets while modernising their interpretations to bring them in harmony with the Western ideals of democracy and liberty. His blatant acknowledgement of putting democracy at a high pedestal, calling the implementation of Sharia a non-mandatory task and denial to bracket people in the categories of Zimmi and Kaafir fully vindicates his stance against conventional narratives like that of Syed Maududi. Ghamidi goes to the extent of attributing current forms of radicalism and extremism, as exemplified in the operations of organisations like ISIS in Iraq and Syria and Tehreek-e-Taliban in Pakistan, to such a version of political Islam as upheld not only by Syed Maududi but by other prominent theologians like Ibn-Timyah, Syed Qutub and Dr. Israr Ahmad also. Ghamidi is wretched, in a way that his allegedly insubstantial claims gained him enough hostilities to leave his homeland when two of his close allies were brutally murdered. Syed Maududi and Javed Ghamidi, both stand poles apart in their understanding of Islam and its political domain. Who has the appropriate methodology, scholarship and execution in his mode of comprehension, is an intriguing task, worth carrying out in detail. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=caliphate" title="caliphate">caliphate</a>, <a href="https://publications.waset.org/abstracts/search?q=democracy" title=" democracy"> democracy</a>, <a href="https://publications.waset.org/abstracts/search?q=ghamidi" title=" ghamidi"> ghamidi</a>, <a href="https://publications.waset.org/abstracts/search?q=maududi" title=" maududi"> maududi</a> </p> <a href="https://publications.waset.org/abstracts/86830/islam-and-democracy-a-paradoxical-study-of-syed-maududi-and-javed-ghamidi" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/86830.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">200</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">1807</span> Islam and Democracy</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Nasrollah%20Sekhavaty">Nasrollah Sekhavaty</a> </p> <p class="card-text"><strong>Abstract:</strong></p> This topic has many points, one of which could be "the relationship between Islam and democracy". In this paper we discuss the relationship between them. The logic has taught us that there is only one relationship between an object and itself. But if we have two things, there is one of the four relations between them; contradiction, equivalence, absolute generality & peculiarity or generality & peculiarity in some respect. To clarify the relationship between Islam and democracy, at first we must examine the meaning of Islam and Democracy. Islam is a religion which has ideas about politics and governance. The politics in Islam includes both individual and social affairs, to achieve worldly and heavenly blessings. With this assumption, Islam and democracy are not the same, or contrast, nor the absolute generality & peculiarity; but, the relationship between these two concepts is the generality & peculiarity in some respect. Conclusion: If one considers democracy as content, it does not accumulate with Islam which is content. But if democracy means a structure and style of governing, then its content could be Islam. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=Islam" title="Islam">Islam</a>, <a href="https://publications.waset.org/abstracts/search?q=democracy" title=" democracy"> democracy</a>, <a href="https://publications.waset.org/abstracts/search?q=contradiction" title=" contradiction"> contradiction</a>, <a href="https://publications.waset.org/abstracts/search?q=equivalence" title=" equivalence"> equivalence</a>, <a href="https://publications.waset.org/abstracts/search?q=absolute%20generality" title=" absolute generality"> absolute generality</a>, <a href="https://publications.waset.org/abstracts/search?q=generality%20%26%20peculiarity" title=" generality & peculiarity"> generality & peculiarity</a> </p> <a href="https://publications.waset.org/abstracts/20545/islam-and-democracy" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/20545.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">340</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">1806</span> Islam and Globalization: Accommodation or Containment of One by the Other</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Mohammed%20Isah%20Shehu">Mohammed Isah Shehu </a> </p> <p class="card-text"><strong>Abstract:</strong></p> This paper examined the context of globalization and Islam and accommodation or containment of one by the other. The paper is born out of the misconception and misunderstanding among many people that globalization is purely Western, anti-Islam and that Islam, globalization and Islam are diametrically opposed as such have no places for accommodating each other. The study used secondary sources to gather data. The study found that from its origin, Islam is in the whole context, a globalized religion and the contemporary globalization is already contained by Islam; that while contemporary globalization is centered on Western world, values and preferences (Western civilization, information and communication technology, free markets, trade and investments); some of the major foundation works that are aiding globalization were originally handiworks of past great Muslims (Islamic civilizations, Order of Algebra, tools of Navigation, Calligraphy, Medicine, Astronomy et cetera) whose major values are not Islamic; with globalization the Muslims have greater opportunities of spreading of Islam and practicing it in a most conducive atmosphere, easy and fast linkage with their fellow Muslim brothers wherever they may be; easier and freer world of trade and have the best opportunities to most things. The study however observed that Western contemporary globalization poses threats to religions such as those of globalization of immorality, injustice, trade with anti-Islamic terms and conditions, internationalized crime et cetera. Muslims would have to avoid or be cautious of many things for Islam is a complete religion that has what is forbidden and allowed (halaal and haramm) based on principles of (Shariah, justice to all, humanity and compassion, obedience to and seeking Allah’s pleasure); to Muslims, Contemporary globalization has to be in conformity with original provisions of Islam. The study recommended that Muslims must rise up in seeking knowledge on Islam and all other fields, further intellectual explorations of works by Muslim scholars/thinkers so that any advancement in globalization would be properly domesticated within Islam for the Muslims to make optimum use of any advancement to the benefit of Islam. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=accommodation" title="accommodation">accommodation</a>, <a href="https://publications.waset.org/abstracts/search?q=containment" title=" containment"> containment</a>, <a href="https://publications.waset.org/abstracts/search?q=Islam" title=" Islam"> Islam</a>, <a href="https://publications.waset.org/abstracts/search?q=globalization" title=" globalization"> globalization</a> </p> <a href="https://publications.waset.org/abstracts/3981/islam-and-globalization-accommodation-or-containment-of-one-by-the-other" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/3981.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">283</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">1805</span> Women Education in Islam, Christianity, and Judaism</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Nuzhat%20Fatima">Nuzhat Fatima</a> </p> <p class="card-text"><strong>Abstract:</strong></p> This is very misleading conception that Islam is the religion of terrorists or terrorism. It is also another misconception that women are not given due important in Islamic. And women are forced to use veil. But if we closely look at the other two religions they also have the same commandments about the veil. Then comes education, women are given the equal right of education in Islam. But there are certain people creating the bad image of Islam and not giving permission to their females to get education. This paper will present the brief description of education and status of women in all three religions. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=Islam" title="Islam">Islam</a>, <a href="https://publications.waset.org/abstracts/search?q=women" title=" women"> women</a>, <a href="https://publications.waset.org/abstracts/search?q=education" title=" education"> education</a>, <a href="https://publications.waset.org/abstracts/search?q=christianity" title=" christianity"> christianity</a>, <a href="https://publications.waset.org/abstracts/search?q=Judaism" title=" Judaism"> Judaism</a> </p> <a href="https://publications.waset.org/abstracts/22285/women-education-in-islam-christianity-and-judaism" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/22285.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">575</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">1804</span> The Perspectives of the Society Regarding Relativism of Politics and Religion (Islam) In Modern Era</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Mohammed%20Mutala%20Surazu">Mohammed Mutala Surazu</a> </p> <p class="card-text"><strong>Abstract:</strong></p> The origin of Islam is traced back to the time of Prophet Mohammed (SAW), 571 AD, who thought the six main articles of faith and the five pillars of the region. Today, Islam is regarded as one of the fastest growing religions in the world, another peaceful one and very accommodating to other religions. Politics dominates in Islam and, as a result, divisions into various groupings, including the Ahmadiyah, Tijania, Suni and many others. Despite all believing the Qur’an as the only holy book used, they are all affiliated with different types of hadiths, including the al-Nawawi’s. These divisions are the reasons for tension in Islam, and it is necessary to conduct this research to investigate political situations in Islam within the society. Over the past three or two decades, there have been diverse and divided opinions about politics and religion (Islam). Many believe that politics and religion are inherently subjective and should be accepted as such, and the further argument for a relativistic approach is that individuals' and communities’ beliefs and values should be acknowledged and respected since no single political or religious ideology can claim absolute truth and superiority over the other. The perspective view is that emphasis is placed on tolerance and coexistence between different political and religious views; moreover, society is comprised of individuals with different backgrounds, opinions and interests, so it is necessary to find common ground and create space where diverse ideas can peacefully coexist in order to promote dialogue, understanding and mutual respect to maintain social harmony and peaceful relation in the society. Also, some individuals in society argue about the universalism of certain moral principles, which should be certain and agreed upon by all. For example, the Jewish people believe that eating pork is wrong, and if someone of another religion is asked if they agree with that, objectively, the non-Jewish would be comfortable with that. Others still argue that a continuous relativistic approach to politics and religion can lead to a breakdown of shared moral standards, loss of ethical principles, doubting faith or loyalty and uprising against agencies of politics and religion. And within the political groupings, they believe in the same ideologies to propagate their message, likewise the religious belongings (Christianity, Islam, Judaism and others) who also ensure that their religious perspectives or beliefs are deeply rooted in the society. This forms the basis for research about the perspective of politics and religious relativism in this modern era to respond to the questions and the challenges of religious politics in Islam. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=relativism" title="relativism">relativism</a>, <a href="https://publications.waset.org/abstracts/search?q=religion" title=" religion"> religion</a>, <a href="https://publications.waset.org/abstracts/search?q=universality" title=" universality"> universality</a>, <a href="https://publications.waset.org/abstracts/search?q=politics" title=" politics"> politics</a> </p> <a href="https://publications.waset.org/abstracts/173008/the-perspectives-of-the-society-regarding-relativism-of-politics-and-religion-islam-in-modern-era" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/173008.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">64</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">1803</span> Women Right in Islam and Misconceptions: A Critical Study</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Abubakar%20Ibrahim%20Usman">Abubakar Ibrahim Usman</a>, <a href="https://publications.waset.org/abstracts/search?q=Mustapha%20Halilu"> Mustapha Halilu</a> </p> <p class="card-text"><strong>Abstract:</strong></p> The provisions of rights to women in Islam have generated and are creating a tense and serious debate among Muslims and non-Muslims alike. The Muslims are arguing that Islam provides right to Womenfolk, but their actions, cultural/traditional practices, and treatment reveal otherwise, Non-Muslims, on the other hand, held a different view, saying that Islam has never made such provision. One may not blame their misconception, due to the wide spectrum of treatment given to women in many Muslim societies, which generated, fueled and geared the misconceptions and ceaseless barrage of sensational articles, movies and negative portrayal of Islam today. It has to put in our minds, many actions and Crimes of some Muslims (Who are mostly minority) did not represent the teachings and precepts of Islam, just like one cannot put blame on the parents of a child whose actions fall short of his home background. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=Islam" title="Islam">Islam</a>, <a href="https://publications.waset.org/abstracts/search?q=women%20rights" title=" women rights"> women rights</a>, <a href="https://publications.waset.org/abstracts/search?q=cultural%20practices" title=" cultural practices"> cultural practices</a>, <a href="https://publications.waset.org/abstracts/search?q=religion" title=" religion"> religion</a> </p> <a href="https://publications.waset.org/abstracts/20492/women-right-in-islam-and-misconceptions-a-critical-study" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/20492.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">442</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">1802</span> Expansion and Consolidation of Islam in Iran to the End of Qajar Period </h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Ashaq%20Hussain">Ashaq Hussain</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Under Islam, for the first time since the Achaemenids, all Iranians including those of Central Asia and on the frontiers of India became united under one rule. Islam was rescued from a narrow Bedouin outlook and Bedouin mores primarily by the Iranians, who showed that Islam, both as a religion and, primarily, as a culture, need not be bound solely to the Arabic language and Arab norms of behavior. Instead Islam was to become a universal religion and culture open to all people. This was a fundamental contribution of the Iranians to Islam, although all Iranians had become Muslims by the time of the creation of Saljuq Empire. So, Iran in a sense provided the history, albeit an epic, of pre-Islamic times for Islam. After all, the Arabs conquered the entire Sasanian Empire, where they found full-scale, imperial models for the management of the new Caliphate, whereas only provinces of the Byzantine Empire were overrun by the Arabs. The present paper is an attempt to give reader a detailed introduction, emergence, expansion and spread of Islam in Iran to the end of Qajar period. It is in this context the present paper has been analyzed. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=Islam" title="Islam">Islam</a>, <a href="https://publications.waset.org/abstracts/search?q=Achaemenids" title=" Achaemenids"> Achaemenids</a>, <a href="https://publications.waset.org/abstracts/search?q=Bedouin" title=" Bedouin"> Bedouin</a>, <a href="https://publications.waset.org/abstracts/search?q=Central%20Asia" title=" Central Asia"> Central Asia</a>, <a href="https://publications.waset.org/abstracts/search?q=Iran" title=" Iran "> Iran </a> </p> <a href="https://publications.waset.org/abstracts/15525/expansion-and-consolidation-of-islam-in-iran-to-the-end-of-qajar-period" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/15525.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">423</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">1801</span> Education and Development: An Overview of Islam</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Rasheed%20Sanusi%20Adeleke">Rasheed Sanusi Adeleke</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Several attempts have been made by scholars, both medieval and contemporary on the impact of Islam on scientific discovery. Lesser attention, however, is always accorded to the historical antecedents of the earlier Muslim scholars, who made frantic efforts towards the discoveries. Islam as a divine religion places high premium on the acquisition of knowledge especially that of sciences. It considers knowledge as a comprehensive whole, which covers both spiritual and material aspects of human life. Islam torches every aspect of human life for the growth, development and advancement of society. Acquisition of knowledge of humanity, social sciences as well as the pure and applied sciences is comprehensively expressed in Islamic education. Not only this, the history portrays the leading indelible roles played by the early Muslims on these various fields of knowledge. That is why Islam has declared acquisition of knowledge compulsory for all Muslims. This paper therefore analyses the contributions of Islam to civilization with particular reference to sciences. It also affirms that Islam is beyond the religion of prayers and rituals. The work is historic, analytic and explorative in nature. Recommendations are also also put forward as suggestions for the present generation cum posterity in general and Muslims in particular. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=education" title="education">education</a>, <a href="https://publications.waset.org/abstracts/search?q=development" title=" development"> development</a>, <a href="https://publications.waset.org/abstracts/search?q=Islam" title=" Islam"> Islam</a>, <a href="https://publications.waset.org/abstracts/search?q=development%20and%20Islam" title=" development and Islam"> development and Islam</a> </p> <a href="https://publications.waset.org/abstracts/8011/education-and-development-an-overview-of-islam" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/8011.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">434</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">1800</span> 21st Century Islam: Global Challenges of Islamic Representation and Knowledge Acquisition</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=M.%20M.%20Muhammed">M. M. Muhammed</a>, <a href="https://publications.waset.org/abstracts/search?q=O.%20Khuzaima"> O. Khuzaima</a> </p> <p class="card-text"><strong>Abstract:</strong></p> This research examined and outlined some of the challenges facing Islam and Muslims in the 21<sup>st</sup> century, considering global Islamic representation and knowledge acquisition as key objectives. It was observed that the Western media misrepresentation of Islam and the Western ethos embodied by the acquisition of western civilisation are major challenges faced by Islam and Muslims today. The problem of sectarianism, decline in the socio-economic power of Muslim communities and the archaic nature of the Islamic creed were recorded as major actors to the evolving global Islamic issues. It was therefore concluded that Islam is not the reason for these challenges, rather the action of some Muslims and non-Muslims were the contributing factors to the pandemics faced by Islam and Muslims. Some relevant recommendations were made to the Islamic world that could serve as effectual solutions to these lingering problems. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=Islam" title="Islam">Islam</a>, <a href="https://publications.waset.org/abstracts/search?q=challenges" title=" challenges"> challenges</a>, <a href="https://publications.waset.org/abstracts/search?q=representation" title=" representation"> representation</a>, <a href="https://publications.waset.org/abstracts/search?q=knowledge" title=" knowledge"> knowledge</a>, <a href="https://publications.waset.org/abstracts/search?q=century" title=" century"> century</a>, <a href="https://publications.waset.org/abstracts/search?q=global" title=" global"> global</a>, <a href="https://publications.waset.org/abstracts/search?q=twenty-first" title=" twenty-first"> twenty-first</a> </p> <a href="https://publications.waset.org/abstracts/105057/21st-century-islam-global-challenges-of-islamic-representation-and-knowledge-acquisition" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/105057.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">232</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">1799</span> Treaties-Fulfilled or Breached: A Study for Peacefulness of Religions</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Syed%20A.%20Alam">Syed A. Alam</a>, <a href="https://publications.waset.org/abstracts/search?q=Arifa%20Bilal"> Arifa Bilal</a> </p> <p class="card-text"><strong>Abstract:</strong></p> A propagated wave of barbaric and injustice Muslims has been popularized by the International powers in the recent past to divert the winning force of Muslims in the Afghan war against Russia. It is a tactic to demolish the power of Jihaad and the religious image of Islam. The propaganda picturized that Muslims were not peaceful or trustworthy people by displaying some brutal actions of a little number of funded people. The word ‘Islam’ is titled as ‘complete codes of life’ because of the peacefulness and trustworthiness of these codes for whole lives. These codes help the whole of humanity beyond the boundaries of any religion, sect, creed, color, geography, or race to lead their lives peacefully and trustfully. The human beings who act upon these codes of life, Islam, can be called Muslims. Those people are not Muslims who do not act upon these codes of life. History is evident that the Muslims proved themselves, collectively, that they are acting upon these codes of life. In this article, an analytical study was conducted regarding popular treaties signed between Muslims and non-Muslim communities in different times and regions on different matters. The study included the treaties of Hudabiyah Treaty, Mithaq-e-Madinah, Lucknow Pact, Indus Water Pact, Air Space Violation Treaty, Gallipoli Treaty, Amity Treaty, US-Russia Peace Treaty, and Wadi Arab Peace Treaty. After critical analysis of these treaties, it can be clearly concluded that Muslims fulfilled these treatises, but non-Muslim stakeholders of these treaties broke these treaties in one aspect or many and in the start or later. It can be concluded that the history of treaties between Muslim and non-Muslim communities declared that Muslims had fulfilled these treaties and pacts, so they are more trustworthy and peaceful people. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=fulfilled%20treaties" title="fulfilled treaties">fulfilled treaties</a>, <a href="https://publications.waset.org/abstracts/search?q=Muslim%20and%20non-muslim%20pacts" title=" Muslim and non-muslim pacts"> Muslim and non-muslim pacts</a>, <a href="https://publications.waset.org/abstracts/search?q=Islam%20and%20peacefulness" title=" Islam and peacefulness"> Islam and peacefulness</a>, <a href="https://publications.waset.org/abstracts/search?q=Islam%20and%20treaties" title=" Islam and treaties"> Islam and treaties</a> </p> <a href="https://publications.waset.org/abstracts/131883/treaties-fulfilled-or-breached-a-study-for-peacefulness-of-religions" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/131883.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">131</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">1798</span> Islam-Oriented Movements' Recruiting Strategies in Morocco</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Driss%20Bouyahya">Driss Bouyahya</a> </p> <p class="card-text"><strong>Abstract:</strong></p> During the late 1960s, Islam-oriented social movements have encroached to reach the Moroccan public spheres and mobilize huge waves of people from different walks of life under the banners of a rhetoric that resonates with the Muslim way of life away from Modernity and globalization tenets. In this respect, the present study investigates and explores some of the ways utilized by the Movement for Unity and Reform in Morocco as an Islam-oriented movement to recruit students massively at universities. The significance of this study lies in demystifying the recruitment strategies and mechanisms, considered essential for the Islam-oriented social movements to mobilize. This research paper uses a quantitative method to collect and analyze data through two different structured questionnaires. One of the major findings is that this Islam-oriented movement uses different techniques to recruit students, namely social networks, its websites and You-tube as three main modern and sophisticated means of communication. In a nutshell, this paper´s findings fill some of the gaps in the literature in regard to Islam-oriented movements ‘mobilization strategies. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=changing" title="changing">changing</a>, <a href="https://publications.waset.org/abstracts/search?q=ideology" title=" ideology"> ideology</a>, <a href="https://publications.waset.org/abstracts/search?q=Islam" title=" Islam"> Islam</a>, <a href="https://publications.waset.org/abstracts/search?q=party" title=" party"> party</a> </p> <a href="https://publications.waset.org/abstracts/84090/islam-oriented-movements-recruiting-strategies-in-morocco" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/84090.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">220</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">1797</span> Effect of Climate Change on Road Maintenance in Bangladesh</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Mohammed%20Russedul%20Islam">Mohammed Russedul Islam</a>, <a href="https://publications.waset.org/abstracts/search?q=Shah%20M.%20Muniruzzaman"> Shah M. Muniruzzaman</a>, <a href="https://publications.waset.org/abstracts/search?q=M.%20Kamrul-Al-Masud"> M. Kamrul-Al-Masud</a>, <a href="https://publications.waset.org/abstracts/search?q=Syed%20Sadat%20Morshed"> Syed Sadat Morshed</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Bangladesh is one of the most climate vulnerable countries in the world. According to scientists it is predicted that temperature will raise 1-3% and precipitation 20% by 2050 in Bangladesh. Increased temperature and precipitation will deteriorate pavement structure in an accelerated rate. The study has found that pavement life will reduce significantly due to rise in temperature and precipitation in in a coastal road in Bangladesh. It will cause to increase the maintenance cost of the road. The study has found that reduction in pavement life will be caused due the decrease in stiffness and strength parameters of the pavement material due to high temperature and precipitation. It has found that use of new material costlier than the existing one will be necessary to prevent the reduction of pavement life. Eventually it will increase the re-construction cost of the road. The study has used mechanistic-empirical analysis method with a software GAMES (General analysis on multi-layered elastic systems) to find out the effect of temperature and precipitation rise on the pavement life. The study will help to guide road engineers of Bangladesh to prepare in advance to fight with the climate change effect. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=climate%20change" title="climate change">climate change</a>, <a href="https://publications.waset.org/abstracts/search?q=maintenance%20cost" title=" maintenance cost"> maintenance cost</a>, <a href="https://publications.waset.org/abstracts/search?q=mechanistic-empirical%20method" title=" mechanistic-empirical method"> mechanistic-empirical method</a>, <a href="https://publications.waset.org/abstracts/search?q=pavement%20life" title=" pavement life"> pavement life</a> </p> <a href="https://publications.waset.org/abstracts/37676/effect-of-climate-change-on-road-maintenance-in-bangladesh" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/37676.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">372</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">1796</span> The Role of Islam in the Political Thought of Muhammad Abduh</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Mehdi%20Beyad">Mehdi Beyad</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Muhammad Abduh stands as a founding thinker of Islamic revivalism and modernism, the political phenomenon which began with him and Jamal al-Din al-Afghani in the 19th century which sought to address the perceived regression of Islamic societies in the face of western colonialism and the onslaught of modernity. The scholarship on Abduh and al-Afghani, and Islamic modernism in general, is vast. This paper, however, provides a critical approach to some of this scholarship and attempts to re-think the epistemic framework of Abduh's political thought and the place of Islam therein. Much of the current work on Abduh falls into the trap of seeing his task as one of "compromising" Islam for the values of European modernity. This paper argues that for Abduh, Islam was not just a compartmentalised theological framework: it was at the nexus of societal emancipation, intellectual and cultural rejuvenation, and political progress. Far from “modernising” and diluting Islam to the extent that it became irrelevant in the face of rationality as defined by European modernity, Islam remained central to Abduh’s political framework. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=Islamic%20political%20thought" title="Islamic political thought">Islamic political thought</a>, <a href="https://publications.waset.org/abstracts/search?q=Islamic%20revivalism" title=" Islamic revivalism"> Islamic revivalism</a>, <a href="https://publications.waset.org/abstracts/search?q=modernism" title=" modernism"> modernism</a>, <a href="https://publications.waset.org/abstracts/search?q=Muhammad%20Abduh" title=" Muhammad Abduh"> Muhammad Abduh</a>, <a href="https://publications.waset.org/abstracts/search?q=epistemology" title=" epistemology"> epistemology</a> </p> <a href="https://publications.waset.org/abstracts/8867/the-role-of-islam-in-the-political-thought-of-muhammad-abduh" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/8867.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">1147</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">1795</span> The Divergent Discourse of Political Islam: A Comparative Study of Indonesia and Pakistan </h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Sohaib%20Khaliq">Sohaib Khaliq</a> </p> <p class="card-text"><strong>Abstract:</strong></p> This paper pursues a systematic analysis of the broad range of theories and studies relevant to Islam and democracy, in general and as they have been developed from and applied to the Indonesian and Pakistani cases. The analysis finds that an Islamic society’s potential to assimilate democratic political institutions is contingent on either an unconstrained 'political participation' or its ability to 'reinterpret' religious text. Drawing on a comparison of Indonesia and Pakistan, the present study favors a route that passes through the religious gates of theoretical reinterpretation. In doing so, the study brings Muslim reformation theory into focus by clarifying the mechanism by which reformation takes place. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=Islam" title="Islam">Islam</a>, <a href="https://publications.waset.org/abstracts/search?q=democratization" title=" democratization"> democratization</a>, <a href="https://publications.waset.org/abstracts/search?q=political%20Islam" title=" political Islam"> political Islam</a>, <a href="https://publications.waset.org/abstracts/search?q=reformation" title=" reformation"> reformation</a> </p> <a href="https://publications.waset.org/abstracts/66744/the-divergent-discourse-of-political-islam-a-comparative-study-of-indonesia-and-pakistan" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/66744.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">390</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">1794</span> Legal Comparative on Islam and Human Rights in Indonesia</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Muhammad%20Ilham%20Agus%20Salim">Muhammad Ilham Agus Salim</a> </p> <p class="card-text"><strong>Abstract:</strong></p> This study aims to reconstruct the discourse of human rights which focused on the issue of freedom of religion/belief (FORB) in Indonesia. This topic always has an appeal considering the development of Islam, both as a phenomenon of religion as well as social and political phenomenon, always in touch with human rights issues. For the majority, Islam is involved in human rights discourse needs to be viewed as a natural thing as it also occurs in the majority group in other countries. The natural state is increasingly gaining affirmation when also considering the doctrine of Islam which is also related to human rights. So the involvement of Islamic parties to human rights talks in Indonesia is not as excessive when considering the sociological position and character of Islamic doctrine. But because of who made the object of conversation, namely human rights and particularly freedom of religion or belief again, not something that is taken for granted, then the diversity within Islam itself impossible can be avoided. In this study the diversity of views presented in the trial which categorically can be grouped into two views, namely: inclusive and exclusive. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=Islam%20doctrine" title="Islam doctrine">Islam doctrine</a>, <a href="https://publications.waset.org/abstracts/search?q=Islamic%20parties" title=" Islamic parties"> Islamic parties</a>, <a href="https://publications.waset.org/abstracts/search?q=human%20rights" title=" human rights"> human rights</a>, <a href="https://publications.waset.org/abstracts/search?q=freedom%20of%20religion" title=" freedom of religion "> freedom of religion </a> </p> <a href="https://publications.waset.org/abstracts/31973/legal-comparative-on-islam-and-human-rights-in-indonesia" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/31973.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">595</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">1793</span> Western Culture Differences and the Contradictions in the Islamic World</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Shabnam%20Dadparvar">Shabnam Dadparvar</a>, <a href="https://publications.waset.org/abstracts/search?q=Laijin%20Shen"> Laijin Shen</a>, <a href="https://publications.waset.org/abstracts/search?q=Farzad%20Ravanbod"> Farzad Ravanbod </a> </p> <p class="card-text"><strong>Abstract:</strong></p> Regarding the issues that are currently happening in the world, more than any other time the differences between West and Islam is under discussion. The cultural relations between Islam and the West took a drastically new turn when Europe arose as the dominant and unchallenged force of the modern era. The author, by using descriptive- analytical method, tries to analyse one of the most controversial questions facing analysts of relations between the Islamic world and the West: What are the roots of the conflict? This paper addresses the history of the intellectual tradition of the West and the attitude of Muslim world regarding the rise of western modernity. Also, the differences between two groups on philosophical foundations such as religion, power, science and humanism will be explained. The author believes that the real difference between the West and Islam is epistemological. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=civilization" title="civilization">civilization</a>, <a href="https://publications.waset.org/abstracts/search?q=culture" title=" culture"> culture</a>, <a href="https://publications.waset.org/abstracts/search?q=Islam" title=" Islam"> Islam</a>, <a href="https://publications.waset.org/abstracts/search?q=West" title=" West"> West</a> </p> <a href="https://publications.waset.org/abstracts/50702/western-culture-differences-and-the-contradictions-in-the-islamic-world" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/50702.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">314</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">1792</span> Ethics in the Islamic Political System</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Djehich%20Mohamed%20Yousri">Djehich Mohamed Yousri</a> </p> <p class="card-text"><strong>Abstract:</strong></p> This research deals with an important issue in Islamic political thought, which is the relationship of ethics to the Islamic political system. This is done by following the legal politics books and analyzing their texts in order to reach the moral values on which the political system in Islam is based, starting from the concept of politics to the political principles and conditions of the ruler and the reasons for his removal and the conditions of those authorized to choose him, and ending with the ruler’s relationship with his people, and the relationship of the Islamic state with other countries. The research concluded that moral values are the basis of the political system in Islam, and the reason for this is due to the fact that Islam is a religion and a global and realistic human system that embraces morals and higher values in order to preserve its lofty message and calls for brotherhood, love, and justice and does not harm human morals. And if the reality of politics in the Islamic world today is not related to the moral values and the lofty message of Islam, this research tries to show the origins of political theory in Islam, and the purpose of the Islamic political system, towards the morality of politics. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=moral" title="moral">moral</a>, <a href="https://publications.waset.org/abstracts/search?q=politics" title=" politics"> politics</a>, <a href="https://publications.waset.org/abstracts/search?q=islam" title=" islam"> islam</a>, <a href="https://publications.waset.org/abstracts/search?q=political%20system" title=" political system"> political system</a>, <a href="https://publications.waset.org/abstracts/search?q=islamic%20political%20system" title=" islamic political system"> islamic political system</a> </p> <a href="https://publications.waset.org/abstracts/161936/ethics-in-the-islamic-political-system" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/161936.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">104</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">1791</span> Muslims in Diaspora Negotiating Islam through Muslim Public Sphere and the Role of Media</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Sabah%20Khan">Sabah Khan</a> </p> <p class="card-text"><strong>Abstract:</strong></p> The idea of universal Islam tends to exaggerate the extent of homogeneity in Islamic beliefs and practices across Muslim communities. In the age of migration, various Muslim communities are in diaspora. The immediate implication of this is what happens to Islam in diaspora? How Islam gets represented in new forms? Such pertinent questions need to be dealt with. This paper shall draw on the idea of religious transnationalism, primarily transnational Islam. There are multiple ways to conceptualize transnational phenomenon with reference to Islam in terms of flow of people, transnational organizations and networks; Ummah oriented solidarity and the new Muslim public sphere. This paper specifically deals with the new Muslim public sphere. It primarily refers to the space and networks enabled by new media and communication technologies, whereby Muslim identity and Islamic normativity are rehearsed, debated by people in different locales. A new sense of public is emerging across Muslim communities, which needs to be contextualized. This paper uses both primary and secondary data. Primary data elicited through content analysis of audio-visuals on social media and secondary sources of information ranging from books, articles, journals, etc. The basic aim of the paper is to focus on the emerging Muslim public sphere and the role of media in expanding public spheres of Islam. It also explores how Muslims in diaspora negotiate Islam and Islamic practices through media and the new Muslim public sphere. This paper cogently weaves in discussions firstly, of re-intellectualization of Islamic discourse in the public sphere. In other words, how Muslims have come to reimagine their collective identity and critically look at fundamental principles and authoritative tradition. Secondly, the emerging alternative forms of Islam by young Muslims in diaspora. In other words, how young Muslims search for unorthodox ways and media for religious articulation, including music, clothing and TV. This includes transmission and distribution of Islam in diaspora in terms of emerging ‘media Islam’ or ‘soundbite Islam’. The new Muslim public sphere has offered an arena to a large number of participants to critically engage with Islam, which leads not only to a critical engagement with traditional forms of Islamic authority but also emerging alternative forms of Islam and Islamic practices. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=Islam" title="Islam">Islam</a>, <a href="https://publications.waset.org/abstracts/search?q=media" title=" media"> media</a>, <a href="https://publications.waset.org/abstracts/search?q=Muslims" title=" Muslims"> Muslims</a>, <a href="https://publications.waset.org/abstracts/search?q=public%20sphere" title=" public sphere"> public sphere</a> </p> <a href="https://publications.waset.org/abstracts/74341/muslims-in-diaspora-negotiating-islam-through-muslim-public-sphere-and-the-role-of-media" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/74341.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">270</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">1790</span> The Investigation on the Relationship between Religion and Development: By Focusing on Islam</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Dalal%20Benboutrif">Dalal Benboutrif</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Religion and Development relation is one of the most arguable phrases amongst politicians, philosophers, clerics, scientists, sociologists and even the public. The main objective of this research is to clarify the relations, contrasts and interactions between religion and the major types of development including social, political, economic and scientific developments, by focusing on Islam religion. A review of the literature was performed concerning religion and development relations and conflicts, by focusing on Islam religion and then the unprocessed tips of the review were characterized. Regarding clarification of the key points of the literature, three main sectors were considered in the research. The first sector of the research mainly focused on the philosophical views on religion, which were analyzed by main evaluation of three famous philosophers’ ideas: ‘Kant’, ‘Hegel’ and ‘Weber’, and then a critical discussion on Weber’s idea about Islam and development was applied. The second sector was specified to ‘Religion and Development’ and mainly discussed the role of religion in development through poverty reduction, the interconnection of religion, spirituality and social development, religious education effects on social development, and the relation of religion with political development. The third sector was specified to ‘Islam and Development’ and mainly discussed the Islamic golden age of science, major reasons of today’s backwardness (non-development) of most Islamic countries, and Quranic instructions regarding adaptability of Islam with development. The findings of the current research approved the research hypothesis as: ‘Religious instructions (included Islam) are not in conflict with development’, rather, it could have positive effects mainly on social development and it can pave the way for society to develop. Turkey was considered as a study model, as a successful developed Islamic country demonstrating the non-conflicting relation of Islam and development. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=development" title="development">development</a>, <a href="https://publications.waset.org/abstracts/search?q=Islam" title=" Islam"> Islam</a>, <a href="https://publications.waset.org/abstracts/search?q=philosophy" title=" philosophy"> philosophy</a>, <a href="https://publications.waset.org/abstracts/search?q=religion" title=" religion"> religion</a> </p> <a href="https://publications.waset.org/abstracts/119780/the-investigation-on-the-relationship-between-religion-and-development-by-focusing-on-islam" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/119780.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">145</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">1789</span> The Feasibility of Economic Science in Islam With an Emphasis on Sadr's Vantage Point</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Yahya%20Jahangiri">Yahya Jahangiri</a>, <a href="https://publications.waset.org/abstracts/search?q=Ali%20Almasi"> Ali Almasi</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Currently capitalism is one of the most important economic issues discussed by great scholars around the world. But Islamic approach, regarding this issue may differ both western and eastern views. A greatest scholar in Islamic economy ‘especially in Shia’ is Martyr Muhammad Baqir Al-Sadr. He wrote “Our economy” (Iqtisaduna) to present an economic point of view according to the Islamic teachings. In this regard firstly we will mention three approaches which are common in Muslim scullers about the economic science and then the main approach which is Sadr's view is described here. His claim explains that Islam and capitalism are in conflict with each other. And finally he explains the relationship between Islam and economy and he suggests the Islamic point of view in economy and its foundations as a solution for economic problems which we face today. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=Islam" title="Islam">Islam</a>, <a href="https://publications.waset.org/abstracts/search?q=economic%20science" title=" economic science"> economic science</a>, <a href="https://publications.waset.org/abstracts/search?q=capitalism" title=" capitalism"> capitalism</a>, <a href="https://publications.waset.org/abstracts/search?q=Martyr%20Sadr" title=" Martyr Sadr"> Martyr Sadr</a> </p> <a href="https://publications.waset.org/abstracts/15427/the-feasibility-of-economic-science-in-islam-with-an-emphasis-on-sadrs-vantage-point" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/15427.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">327</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">1788</span> The Economic System (Islam) and Riba's Prohibition on Historical Perspective</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Risanda%20Alirastra%20Budiantoro">Risanda Alirastra Budiantoro</a>, <a href="https://publications.waset.org/abstracts/search?q=Riesanda%20Najmi%20Sasmita"> Riesanda Najmi Sasmita</a>, <a href="https://publications.waset.org/abstracts/search?q=Sri%20Herianingrum"> Sri Herianingrum</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Allah has given the guidance in the form of Islam for Muslim to take and lead all the aspects of life including the economic activity. The Islamic economic system is believed to be the answer to the economic problems that exist at this time. The goal is to achieve falah in kaffah by not doing some economic activities that are in violation as prescribed by Islam. An example for this is riba. Discourse on riba can be said ‘classical’ both in the development of Islamic thought and in Islamic civilization because riba often occurs in all aspects of public life, especially economic transactions (in Islam called muamalah). Riba is an additional retrieval, either in a sale and purchase transaction or lending in a false or contrary to the principle of muamalah in Islam. Prohibition of riba is obtained from various sources by the Qur'an and Hadith Rasulullah SAW, so the scholars firmly and clearly defined the prohibition of riba because there are exploitative elements that can harm the others. So, this study is aimed to identify Islamic economic system and the prohibition of riba in historical perspective. From the results of this study, it is expected to be a good reference for the reader to understand the Islamic economic system and riba in the future. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=economics%20system" title="economics system">economics system</a>, <a href="https://publications.waset.org/abstracts/search?q=riba" title=" riba"> riba</a>, <a href="https://publications.waset.org/abstracts/search?q=historical%20perspective" title=" historical perspective"> historical perspective</a>, <a href="https://publications.waset.org/abstracts/search?q=economy" title=" economy"> economy</a> </p> <a href="https://publications.waset.org/abstracts/85848/the-economic-system-islam-and-ribas-prohibition-on-historical-perspective" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/85848.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">318</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">1787</span> Nature, Elixir of Architecture: A Contemplation on Human, Nature and Architecture in Islam</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=A.%20Kabiri-Samani">A. Kabiri-Samani</a>, <a href="https://publications.waset.org/abstracts/search?q=M.%20J.%20Seddighi"> M. J. Seddighi </a> </p> <p class="card-text"><strong>Abstract:</strong></p> There is no doubt that a key factor in the manifestation of architecture is the interaction of human and nature. Explaining the type of relationship defined by “the architect” between architecture and nature opens a window towards understanding the theoretical conceptions of the architect as the creator of “architecture”. Now, if these theoretical foundations are put under scrutiny from the viewpoint of Islam, and an architect considers the relationship of human and nature within the context of Islam, he would let nature to manifest itself in architecture. The reasons for such a relationship is explicable in terms of the degree and nature of knowledge of the architect about nature; while the way it comes to existence is explained by defining the force of nature – ruling the entire nature – and its acts. It is by the scientific command of the architect and his mastery in the hermetic force of nature that the material bodies of buildings evolve from artificial to natural. Additionally, the presence of nature creates hermetic architectural spaces for the spiritual development of humans while serving for living at different levels. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=nature" title="nature">nature</a>, <a href="https://publications.waset.org/abstracts/search?q=Islam" title=" Islam"> Islam</a>, <a href="https://publications.waset.org/abstracts/search?q=cognition" title=" cognition"> cognition</a>, <a href="https://publications.waset.org/abstracts/search?q=science" title=" science"> science</a>, <a href="https://publications.waset.org/abstracts/search?q=presence" title=" presence"> presence</a>, <a href="https://publications.waset.org/abstracts/search?q=elixir" title=" elixir "> elixir </a> </p> <a href="https://publications.waset.org/abstracts/32206/nature-elixir-of-architecture-a-contemplation-on-human-nature-and-architecture-in-islam" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/32206.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">489</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">1786</span> A Survey of Recognizing of Daily Living Activities in Multi-User Smart Home Environments</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Kulsoom%20S.%20Bughio">Kulsoom S. Bughio</a>, <a href="https://publications.waset.org/abstracts/search?q=Naeem%20K.%20Janjua"> Naeem K. Janjua</a>, <a href="https://publications.waset.org/abstracts/search?q=Gordana%20Dermody"> Gordana Dermody</a>, <a href="https://publications.waset.org/abstracts/search?q=Leslie%20F.%20Sikos"> Leslie F. Sikos</a>, <a href="https://publications.waset.org/abstracts/search?q=Shamsul%20Islam"> Shamsul Islam</a> </p> <p class="card-text"><strong>Abstract:</strong></p> The advancement in information and communication technologies (ICT) and wireless sensor networks have played a pivotal role in the design and development of real-time healthcare solutions, mainly targeting the elderly living in health-assistive smart homes. Such smart homes are equipped with sensor technologies to detect and record activities of daily living (ADL). This survey reviews and evaluates existing approaches and techniques based on real-time sensor-based modeling and reasoning in single-user and multi-user environments. It classifies the approaches into three main categories: learning-based, knowledge-based, and hybrid, and evaluates how they handle temporal relations, granularity, and uncertainty. The survey also highlights open challenges across various disciplines (including computer and information sciences and health sciences) to encourage interdisciplinary research for the detection and recognition of ADLs and discusses future directions. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=daily%20living%20activities" title="daily living activities">daily living activities</a>, <a href="https://publications.waset.org/abstracts/search?q=smart%20homes" title=" smart homes"> smart homes</a>, <a href="https://publications.waset.org/abstracts/search?q=single-user%20environment" title=" single-user environment"> single-user environment</a>, <a href="https://publications.waset.org/abstracts/search?q=multi-user%20environment" title=" multi-user environment"> multi-user environment</a> </p> <a href="https://publications.waset.org/abstracts/147880/a-survey-of-recognizing-of-daily-living-activities-in-multi-user-smart-home-environments" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/147880.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">141</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">1785</span> Critical Vision Innovation and Creativity in the Architecture and Urbanism of the Land in Islam between Traditionalism and Positivism</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Wafeek%20Mohamed%20Ibrahim%20Mohamed">Wafeek Mohamed Ibrahim Mohamed</a> </p> <p class="card-text"><strong>Abstract:</strong></p> In the era of globalization and openness informational. Anyone who thinks about innovation in the earth population in Islam in our contemporary reality, he will find that it is not destined to its civilized extension to last. The purpose of the research is a trial to reach a realistic vision for creative, innovative and intellectual thought for the earth population in Islam as an instrument to Confrontation and observe the changes that have affected in the architecture of the land during different eras. Through knowing the controls of the ruling legitimacy(that served as definitions and laws which formulate its features) and using customs, traditions, and conventions as a telescope for the earth population in Islam, It explained the impact of them on features of creative formation for the architecture of the land in our contemporary reality. The study shows a modern vision to identify innovation in the earth population in Islam. As well as reformulating its mental image and monitoring its changes in Islamic heritage cities. This will be done through a two main branches: firstly, set forth a theory represented in studying creative concepts which formulate the population of the earth in Islam. Such as initiative and responsibility for reviving the dead land, the lane [alley] as formation unit and social solidarity,… Etc.. The second branch is preparing a practical, critical vision for innovative conceptual thought for the architecture of the land of Islam, through studying the development of a traditional Islamic city., The conceptual thought of making the birth festival ["Al-Refaee"] and its emulation for governing roles in the traditional city building. The research concludes The necessity of forming the suggested a creative vision for identifying how to re-form the conceptual for our contemporary population of the earth. It poses an important question which is how to return to creativity in the architecture of the land of Islam in our built environments. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=innovation%20and%20creation" title="innovation and creation">innovation and creation</a>, <a href="https://publications.waset.org/abstracts/search?q=architecture" title=" architecture"> architecture</a>, <a href="https://publications.waset.org/abstracts/search?q=the%20land%20in%20Islam" title=" the land in Islam"> the land in Islam</a>, <a href="https://publications.waset.org/abstracts/search?q=criticism%20of%20design" title=" criticism of design "> criticism of design </a> </p> <a href="https://publications.waset.org/abstracts/64640/critical-vision-innovation-and-creativity-in-the-architecture-and-urbanism-of-the-land-in-islam-between-traditionalism-and-positivism" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/64640.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">458</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">1784</span> Conceptualizing Power, Progress and Time: An Essay on Islam and Democracy in the Arab World</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Kechikeche%20Nabil">Kechikeche Nabil</a> </p> <p class="card-text"><strong>Abstract:</strong></p> The MENA region has undergone many mutations throughout history. The most significant one was, yet, to happen during the colonial era, where the Arab Muslim ‘cosmic’ clock was recalibrated to match a more or less modern perception of time. As for modern civic and political experiences of life, they were left in a state of inertia. This article considers the problematic amalgam of traditional Islam, modernity and democratization in the Arab world, as well as the effects on the configuration of recent progressive endeavours. It is argued that the assimilation of democratic ethos - as a requisite for modernity - depends on the assimilation of power, progress and time, by what is referred to as the Umma. Drawing on postmodern and political literature, it is suggested that because of a conceptualization which draws mainly on traditional Islam, the Umma and the state in the Arab world remain in conflict while, at times, they appear to act collaboratively, either to embrace modernity or to obstruct democratization. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=Islam" title="Islam">Islam</a>, <a href="https://publications.waset.org/abstracts/search?q=democracy" title=" democracy"> democracy</a>, <a href="https://publications.waset.org/abstracts/search?q=Arab%20world" title=" Arab world"> Arab world</a>, <a href="https://publications.waset.org/abstracts/search?q=modernity" title=" modernity"> modernity</a> </p> <a href="https://publications.waset.org/abstracts/185127/conceptualizing-power-progress-and-time-an-essay-on-islam-and-democracy-in-the-arab-world" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/185127.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">43</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">1783</span> Business Ethics in Islam: Making Islamic Banking Attractive for the Customers Round the Globe</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Fahad%20Ahmed%20Qureshi">Fahad Ahmed Qureshi</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Is it essential for a Muslim businessperson and employees of Islamic financial institutions not only in Islamic Banks to perform his/her actions ethically in a universally, competing habitat? The answer is an emphatic NO! in Islam, ethics conduct all departments of life. The orders for eternal success or falah in Islam are the same for all Muslims–whether in managing their business activities or in carrying out their routine affairs. Without designating any circumstantial ambience, Allah specify people who achieve success as those who are “inviting to all that is good (Khayr), enjoining what is right (Ma'ruf) and forbidding what is wrong (Munkar).” Within a business context, however, what sole axioms of regimen should a company follow? What is a Muslim businessperson’s encumbrance to internal and external stakeholders? Although an organization’s top executives may display sterling ethical behavior, how can middle- and lower-level managers be enthusiastic to perform in a correspondingly ethical manner? What are some protocols that would clinch persistent ethical behavior in a Muslim business? <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=business" title="business">business</a>, <a href="https://publications.waset.org/abstracts/search?q=ethics" title=" ethics"> ethics</a>, <a href="https://publications.waset.org/abstracts/search?q=finance" title=" finance"> finance</a>, <a href="https://publications.waset.org/abstracts/search?q=Islam" title=" Islam"> Islam</a> </p> <a href="https://publications.waset.org/abstracts/30657/business-ethics-in-islam-making-islamic-banking-attractive-for-the-customers-round-the-globe" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/30657.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">403</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">1782</span> The Internal View of the Mu'min: Natural Law Theories in Islam</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Gianni%20Izzo">Gianni Izzo</a> </p> <p class="card-text"><strong>Abstract:</strong></p> The relation of Islam to its legal precepts, reflected in the various jurisprudential 'schools of thought' (madhahib), is one expressed in a version of 'positivism' (fiqh) providing the primary theory for deducing Qurʾan rulings and those from the narrations (hadith) of the Prophet Muhammad. Scholars of Islam, including Patricia Crone (2004) and others chronicled by Anver Emon (2005), deny the influence of natural law theories as extra-scriptural indices of revelation’s content. This paper seeks to dispute these claims by reference to historical and canonical examples within Shiʿa legal thought that emphasize the salient roles of ‘aql (reason), fitrah (primordial human nature), and lutf (divine grace). These three holistic features, congenital to every human, and theophanically reflected in nature make up a mode of moral intelligibility antecedent to prophetic revelation. The debate between the 'traditionalist' Akhbaris and 'rationalist' Usulis over the nature of deriving legal edicts in Islam is well-covered academic ground. Instead, an attempt is made to define and detail the built-in assumptions of natural law revealed in the jurisprudential summa of Imami Shiʿism, whether of either dominant school, that undergird its legal prescriptions and methods of deduction. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=Islam" title="Islam">Islam</a>, <a href="https://publications.waset.org/abstracts/search?q=fiqh" title=" fiqh"> fiqh</a>, <a href="https://publications.waset.org/abstracts/search?q=natural%20law" title=" natural law"> natural law</a>, <a href="https://publications.waset.org/abstracts/search?q=legal%20positivism" title=" legal positivism"> legal positivism</a>, <a href="https://publications.waset.org/abstracts/search?q=aql" title=" aql"> aql</a> </p> <a href="https://publications.waset.org/abstracts/106945/the-internal-view-of-the-mumin-natural-law-theories-in-islam" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/106945.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span class="badge badge-light">145</span> </span> </div> </div> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">1781</span> Islamophobia: A Study of Unfounded Fear of Islam in Nigeria</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=AbdulHameed%20Badmas%20Yusuf">AbdulHameed Badmas Yusuf</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Islamophobia is unfounded fear of Islam and, more accurately, of his adherents. This phenomenon has found a fertile terrain in Nigeria given her status as a multireligious society where Muslims and Christians co-exist. Over the years, Islamophobia has taken constitutional, diplomatic, educational, financial, and political dimensions in the country. Any move by Muslims to adhere to their religious dictates, within the constitutional framework, is misconstrued by Christians - their religious counterparts- as a systematic way of Islamizing the country. Against this backdrop, this paper casts a look at Islamophobia from the five dimensions mentioned above. It shall identify possible causes of Islamophobia and proffer solutions accordingly. Available resources as well as events in the recent past reveal that Islamophobia is not unconnected with orientalism and terrorism, which are informed by prejudice and ignorance respectively. As such, the paper suggests adequate knowledge and tolerance as inevitable tools to curtail the menace of Islamophobia. This will go a long way in enhancing mutual tolerance and peaceful co-existence among the adherents of Christianity, Islam, and other religions in Nigeria. Both historical and analytical methods are used in this paper. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=islamophobia" title="islamophobia">islamophobia</a>, <a href="https://publications.waset.org/abstracts/search?q=islam" title=" islam"> islam</a>, <a href="https://publications.waset.org/abstracts/search?q=Nigeria" title=" Nigeria"> Nigeria</a>, <a href="https://publications.waset.org/abstracts/search?q=orientalism" title=" orientalism"> orientalism</a>, <a href="https://publications.waset.org/abstracts/search?q=terrorism" title=" terrorism "> terrorism </a> </p> <a href="https://publications.waset.org/abstracts/30755/islamophobia-a-study-of-unfounded-fear-of-islam-in-nigeria" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/30755.pdf" target="_blank" class="btn btn-primary btn-sm">PDF</a> <span class="bg-info text-light px-1 py-1 float-right rounded"> Downloads <span 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