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<!DOCTYPE html> <html lang="en" dir="ltr"> <head>  <script async src="https://www.googletagmanager.com/gtag/js?id=G-P63WKM1TM1"></script> <script> window.dataLayer = window.dataLayer || []; function gtag(){dataLayer.push(arguments);} gtag('js', new Date()); gtag('config', 'G-P63WKM1TM1'); </script>  <script type="text/javascript" > (function(m,e,t,r,i,k,a){m[i]=m[i]||function(){(m[i].a=m[i].a||[]).push(arguments)}; m[i].l=1*new Date(); for (var j = 0; j < document.scripts.length; j++) {if (document.scripts[j].src === r) { return; }} k=e.createElement(t),a=e.getElementsByTagName(t)[0],k.async=1,k.src=r,a.parentNode.insertBefore(k,a)}) (window, document, "script", "https://mc.yandex.ru/metrika/tag.js", "ym"); ym(55165297, "init", { clickmap:false, trackLinks:true, accurateTrackBounce:true, webvisor:false }); </script> <noscript><div><img src="https://mc.yandex.ru/watch/55165297" style="position:absolute; left:-9999px;" alt="" /></div></noscript>    <title>Search results for: Md. Shadiqul Islam</title> <meta name="description" content="Search results for: Md. Shadiqul Islam"> <meta name="keywords" content="Md. Shadiqul 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 class="d-block d-lg-none navbar-toggler ml-auto" type="button" data-toggle="collapse" data-target="#navbarMenu" aria-controls="navbarMenu" aria-expanded="false" aria-label="Toggle navigation"> <span class="navbar-toggler-icon"></span> </button> <div class="w-100"> <div class="d-none d-lg-flex flex-row-reverse"> <form method="get" action="https://waset.org/search" class="form-inline my-2 my-lg-0"> <input class="form-control mr-sm-2" type="search" placeholder="Search Conferences" value="Md. 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Shadiqul 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> 577</div> </div> </div> </div> <h1 class="mt-3 mb-3 text-center" style="font-size:1.6rem;">Search results for: Md. Shadiqul Islam</h1> <div class="card paper-listing mb-3 mt-3"> <h5 class="card-header" style="font-size:.9rem"><span class="badge badge-info">487</span> Tajwīd and Mawwāl Toward Khushūʿ in Islam and Tarab in Arab Music: Common Musical Elements</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Mohammad%20Moussa%20Khalaf">Mohammad Moussa Khalaf</a> </p> <p class="card-text"><strong>Abstract:</strong></p> As a significant term in Arab music, ṭarab identifies a particular expression of feelings and emotions, especially in the vocal practice of Arab music. Ṭarab aims to take both the performer and the audience from a normal feeling state to a new state of spiritual feeling through the art of mawwāl. Because of the expertise required for mawwāl, the ability to reach ṭarab has long been considered an indication that a musician has reached a high musical level. Another significant Islamic concept related to feelings and emotions is khushūʿ. It is known that one of the ways to get Khāsheʿ (humble to God) is the artistic reading of the holy Qur’ān. The artistic recitation of the Qur’ān is tajwīd. Like mawwāl, tajwīd requires a high-level rendition to lead the listener to the special emotional state. The research will focus on the relationships between ṭarab, khushūʿ, tajwīd, and mawwāl in Islamic-Arab culture in a way that has not been addressed previously. The relationships between tajwid and mawwāl, ṭarab and khushūʿ would be identified through the examination of musical factors, socio-cultural factors, and emotional factors. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=Arab%20music" title="Arab music">Arab music</a>, <a href="https://publications.waset.org/abstracts/search?q=%E1%B9%ACarab" title=" Ṭarab"> Ṭarab</a>, <a href="https://publications.waset.org/abstracts/search?q=Maww%C4%81l" title=" Mawwāl"> Mawwāl</a>, <a href="https://publications.waset.org/abstracts/search?q=Khush%C5%AB%CA%BF" title=" Khushūʿ"> Khushūʿ</a>, <a href="https://publications.waset.org/abstracts/search?q=Tajw%C4%ABd" title=" Tajwīd"> Tajwīd</a>, <a href="https://publications.waset.org/abstracts/search?q=Islam" title=" Islam"> Islam</a> </p> <a href="https://publications.waset.org/abstracts/173495/tajwid-and-mawwal-toward-khushu-in-islam-and-tarab-in-arab-music-common-musical-elements" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/173495.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">92</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">486</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">485</span> Growth Pattern Analysis of Khagrachari Pourashava</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Kutub%20Uddin%20Chisty">Kutub Uddin Chisty</a>, <a href="https://publications.waset.org/abstracts/search?q=Md.%20Kamrul%20Islam"> Md. Kamrul Islam</a>, <a href="https://publications.waset.org/abstracts/search?q=Md.%20Ashraful%20Islam"> Md. Ashraful Islam</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Growth pattern is an important factor for a city because it can help to predict future growth trend and development of a city. Khagrachari District is one of the three hill tracts districts in Bangladesh. It is bordered by the Indian State of Tripura on the north, Rangamati and Chittagong districts on the south, Rangamati district on the east, Chittagong district and the Indian State of Tripura on the west. Khagrachari Pourashava is surrounded by hills and waterways. The Pourashava area is mostly inhibited by non-tribal population, while tribal population lives in hilly regions within and around the Pourashava area. The hilly area growth is different. Based on questioners and expert opinions survey, growth pattern of Khagrachari is evaluated. Different culture, history, tribal people, non-tribal people enrich the hilly heritages. In our study, we analyse the city growth pattern and identify the prominent factors that influence the city growth. Thus, it can help us to identify growth trend of the city. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=growth%20pattern" title="growth pattern">growth pattern</a>, <a href="https://publications.waset.org/abstracts/search?q=growth%20trend" title=" growth trend"> growth trend</a>, <a href="https://publications.waset.org/abstracts/search?q=prominent%20factors" title=" prominent factors"> prominent factors</a>, <a href="https://publications.waset.org/abstracts/search?q=regional%20development" title=" regional development"> regional development</a> </p> <a href="https://publications.waset.org/abstracts/6038/growth-pattern-analysis-of-khagrachari-pourashava" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/6038.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">341</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">484</span> Potentials, Challenges And Prospects Of Halal Tourism Development In Ethiopia</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Mohammed%20Jemal%20Ahmed">Mohammed Jemal Ahmed</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Some anti-Islam attributes, such as alcoholism and voyeurism, have become de facto manifestations of the tourism sector. This eventually causes a paradoxical relationship between tourism and Islam. Hence, on the one hand, Islam inherently encourages Muslims to engage in tourism, the interest of Muslims to engage in tourism is steadily increasing. On the other hand, haram activities and products that are not allowed to Muslims as per the Islamic law and doctrine have surrounded tourism. Therefore, halal tourism has emerged as the best mediator to reconcile the conflicts between secular interests and religious values. Recent studies have confirmed that halal tourism is an emerging cultural phenomenon and secular rather than religious. The central aim of halal tourism is to have delighted customers irrespective of their religious and cultural backgrounds while promoting environmental conservation and social coexistence. This study appraises halal tourism development in Ethiopia from commercial, socio-cultural and diplomatic perspectives. Employing qualitative methodologies, the study, firstly, tried to clarify the existing terminological ambiguities between halal tourism and Islamic tourism and redefine both concepts. Then, it assessed perceptions of local communities and stakeholders towards halal tourism and identified halal tourism resources of Ethiopia. Accordingly, five clusters of halal visitor attractions and five potential halal tourism routes were identified and proposed. Furthermore, the comparative advantages of Ethiopia in terms of halal tourism development and potential barriers to halal tourism development in the country were rigorously appraised. The findings of this study reveal that halal tourism could inject hard currency into the national economy and create job opportunities for the locals. It could also support the mainstream tourism industry through product diversification and curving seasonality. Moreover, socially, halal tourism reinforces interreligious cohesion, relationship and coextensive in multi-religious, multicultural and multiethnic Ethiopia. Politically, it strengthens Ethiopia's foreign diplomatic relationship with the Islamic world and its near and distant neighbor Muslim Countries. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=halal-conscious%20travelers" title="halal-conscious travelers">halal-conscious travelers</a>, <a href="https://publications.waset.org/abstracts/search?q=halal%20tourism" title=" halal tourism"> halal tourism</a>, <a href="https://publications.waset.org/abstracts/search?q=Islamic%20tourism" title=" Islamic tourism"> Islamic tourism</a>, <a href="https://publications.waset.org/abstracts/search?q=tourism%20resources" title=" tourism resources"> tourism resources</a> </p> <a href="https://publications.waset.org/abstracts/175088/potentials-challenges-and-prospects-of-halal-tourism-development-in-ethiopia" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/175088.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">79</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">483</span> An Empirical Study to Predict Myocardial Infarction Using K-Means and Hierarchical Clustering </h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Md.%20Minhazul%20%20%20Islam">Md. Minhazul Islam</a>, <a href="https://publications.waset.org/abstracts/search?q=Shah%20Ashisul%20Abed%20%20Nipun"> Shah Ashisul Abed Nipun</a>, <a href="https://publications.waset.org/abstracts/search?q=Majharul%20%20Islam"> Majharul Islam</a>, <a href="https://publications.waset.org/abstracts/search?q=Md.%20Abdur%20Rakib%20Rahat"> Md. Abdur Rakib Rahat</a>, <a href="https://publications.waset.org/abstracts/search?q=Jonayet%20Miah"> Jonayet Miah</a>, <a href="https://publications.waset.org/abstracts/search?q=Salsavil%20Kayyum"> Salsavil Kayyum</a>, <a href="https://publications.waset.org/abstracts/search?q=Anwar%20Shadaab"> Anwar Shadaab</a>, <a href="https://publications.waset.org/abstracts/search?q=Faiz%20Al%20Faisal"> Faiz Al Faisal</a> </p> <p class="card-text"><strong>Abstract:</strong></p> The target of this research is to predict Myocardial Infarction using unsupervised Machine Learning algorithms. Myocardial Infarction Prediction related to heart disease is a challenging factor faced by doctors & hospitals. In this prediction, accuracy of the heart disease plays a vital role. From this concern, the authors have analyzed on a myocardial dataset to predict myocardial infarction using some popular Machine Learning algorithms K-Means and Hierarchical Clustering. This research includes a collection of data and the classification of data using Machine Learning Algorithms. The authors collected 345 instances along with 26 attributes from different hospitals in Bangladesh. This data have been collected from patients suffering from myocardial infarction along with other symptoms. This model would be able to find and mine hidden facts from historical Myocardial Infarction cases. The aim of this study is to analyze the accuracy level to predict Myocardial Infarction by using Machine Learning techniques. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=Machine%20Learning" title="Machine Learning">Machine Learning</a>, <a href="https://publications.waset.org/abstracts/search?q=K-means" title=" K-means"> K-means</a>, <a href="https://publications.waset.org/abstracts/search?q=Hierarchical%20Clustering" title=" Hierarchical Clustering"> Hierarchical Clustering</a>, <a href="https://publications.waset.org/abstracts/search?q=Myocardial%20Infarction" title=" Myocardial Infarction"> Myocardial Infarction</a>, <a href="https://publications.waset.org/abstracts/search?q=Heart%20Disease" title=" Heart Disease"> Heart Disease</a> </p> <a href="https://publications.waset.org/abstracts/121240/an-empirical-study-to-predict-myocardial-infarction-using-k-means-and-hierarchical-clustering" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/121240.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">203</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">482</span> The Expanding Role of Islamic Law in the Current Indonesian Legal Reform</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>, <a href="https://publications.waset.org/abstracts/search?q=Saufa%20Ata%20Taqiyya"> Saufa Ata Taqiyya</a> </p> <p class="card-text"><strong>Abstract:</strong></p> In many Muslim countries, secularization has successfully reduced the role of Islamic law as a formal legal source during this last century. The most obvious fact was the reform of Daulah Utsmaniyah to be Secular Republic of Turkey. Religion is strictly separated from the state authorities in many countries today. But these last decades in Indonesia, a remarkable fact is apparent. Islamic law has expanded its role in Indonesian legal system, especially in districts regulations. In Aceh province, as a case in point, shariah has been the basic source of law in all regulations. There are more provinces in Indonesia which adopted Islamic law as a formal legal source by the end of 2014. Different from some other countries which clearly stipulates the status of Islam in formal ways, Indonesian constitution formally does not render any recognition for Islam to be the formal religion of the state. But in this Muslim majority country, Islamic law takes a place in democratic way, namely on the basis of the voice of majority. This paper will analyze how this reality increases significantly since what so called by Indonesian reformation era (end of nineties). Some causes will be identified regarding this tendency of expansion of role. Some lessons learned also will be recommended as the concluding remarks by the end of the paper. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=Islamic%20law" title="Islamic law">Islamic law</a>, <a href="https://publications.waset.org/abstracts/search?q=Indonesia" title=" Indonesia"> Indonesia</a>, <a href="https://publications.waset.org/abstracts/search?q=legal%20reform" title=" legal reform"> legal reform</a>, <a href="https://publications.waset.org/abstracts/search?q=Syariah%20local%20regulation" title=" Syariah local regulation"> Syariah local regulation</a> </p> <a href="https://publications.waset.org/abstracts/49116/the-expanding-role-of-islamic-law-in-the-current-indonesian-legal-reform" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/49116.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">350</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">481</span> Turkey at the End of the Second Decade of the 21st Century: A Secular or Religious Country?</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Francesco%20Pisano">Francesco Pisano</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Islam has been an important topic in Turkey’s institutional identity. Since the dawn of the Turkish Republic, at the end of the First World War, the new Turkish leadership was urged to deal with the religious heritage of the Sultanate. Mustafa Kemal Ataturk, Turkey’s first President, led the country in a process of internal change, substantially modifying not merely the democratic stance of it, but also the way politics was addressing the Muslim faith. Islam was banned from the public sector of the society and was drastically marginalized to the mere private sphere of citizens’ lives. Headscarves were banned from institutional buildings together with any other religious practice, while the country was proceeding down a path of secularism and Westernization. This issue is demonstrated by the fact that even a new elected Prime Minister, Recep Tayyip Erdoğan, was initially barred from taking the institutional position, because of allegations that he had read a religious text while campaigning. Over the years, thanks to this initial internal shift, Turkey has often been seen by Western partners as one of the few countries that had managed to find a perfect balance between a democratic stance and an Islamic inherent nature. In the early 2000s, this led many academics to believe that Ankara could eventually have become the next European capital. Since then, the internal and external landscape of Turkey has drastically changed. Today, religion has returned to be an important point of reference for Turkish politics, considering also the failure of the European negotiations and the always more unstable external environment of the country. This paper wants to address this issue, looking at the important role religion has covered in the Turkish society and the way it has been politicized since the early years of the Republic. It will evolve from a more theoretical debate on secularism and the path of political westernization of Turkey under Ataturk’s rule to a more practical analysis of today’s situation, passing through the failure of Ankara’s accession into the EU and the current tense political relation with its traditional NATO allies. The final objective of this research, therefore, is not to offer a meticulous opinion on Turkey’s current international stance. This issue will be left entirely to the personal consideration of the reader. Rather, it will supplement the existing literature with a comprehensive and more structured analysis on the role Islam has played on Turkish politics since the early 1920s up until the political domestic revolution of the early 2000s, after the first electoral win of the Justice and Development Party (AKP). <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=democracy" title="democracy">democracy</a>, <a href="https://publications.waset.org/abstracts/search?q=Islam" title=" Islam"> Islam</a>, <a href="https://publications.waset.org/abstracts/search?q=Mustafa%20Kemal%20Atat%C3%BCrk" title=" Mustafa Kemal Atatürk"> Mustafa Kemal Atatürk</a>, <a href="https://publications.waset.org/abstracts/search?q=Recep%20Tayyip%20Erdo%C4%9Fan" title=" Recep Tayyip Erdoğan"> Recep Tayyip Erdoğan</a>, <a href="https://publications.waset.org/abstracts/search?q=Turkey" title=" Turkey"> Turkey</a> </p> <a href="https://publications.waset.org/abstracts/95443/turkey-at-the-end-of-the-second-decade-of-the-21st-century-a-secular-or-religious-country" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/95443.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">208</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">480</span> Islam, Gender and Education in Contemporary Georgia: The Example of Kvemo Kartli</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=N.%20Gelovani">N. Gelovani</a>, <a href="https://publications.waset.org/abstracts/search?q=D.%20Ismailov"> D. Ismailov</a>, <a href="https://publications.waset.org/abstracts/search?q=S.%20Bochorishvili"> S. Bochorishvili</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Religious minorities of Georgia include Muslims. Their composition is sufficiently miscellaneous, enclosing both ethnical viewpoint and belonging to the inner Islamic denomination. A majority of Muslims represent Azerbaijanis, who chiefly live in Kvemo Kartli (Bolnisi, Gardabani, Dmanisi, Tetri Tskaro, Marneuli and Tsalka). The catalyst for researchers of Islamic History is the geopolitical interests of Georgia, centuries-old contacts with the Islamic world, the not entirely trivial portion of Islam confessor population, the increasing influence of the Islamic factor in current religious-political processes in the world, the elevating procedure of Muslim religious self-consciousness in the Post-Soviet states, significant challenges of international terrorism, and perspectives of rapid globalization. The rise in the level of religious identity of Muslim citizens of Georgia (first of all of those who are not ethnic Georgians) is noticeable. New mosques have been constructed and, sometimes, even young people are being sent to the religious educational institutions of Muslim countries to gain a higher Islamic education. At a time when gender studies are substantive, the goal of which is to eliminate gender-based discrimination and violence in societies, it is essential in Georgia to conduct researches around the concrete problem – Islamic tradition, woman and education in Georgia. A woman’s right to education is an important indicator of women’s general status in a society. The appropriate resources, innovative analysis of Georgian ethnological materials, and surveying of the population (quantitative and qualitative research reports, working papers), condition the success of these researches. In the presented work, interrelation matters of Islam, gender and education in contemporary Georgia by the example of the Azerbaijani population in Kvemo Kartli during period 1992-2016 are studied. We researched the history of Muslim religious education centers in Tbilisi and Kvemo Kartli (Bolnisi, Gardabani, Dmanisi, Tetri Tskaro, Marneuli and Tsalka) in 1992-2016, on the one hand, and the results of sociological interrogation, on the other. As a result of our investigation, we found that Azeri women in the Kvemo Kartli (Georgia) region mostly receive their education in Georgia and Azerbaijan. Educational and Cultural Institutions are inaccessible for most Azeri women. The main reasons are the absence of educational and religious institutions at their places of residence and state policies towards Georgia’s Muslims.  <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=gender" title=" gender"> gender</a>, <a href="https://publications.waset.org/abstracts/search?q=Georgia" title=" Georgia"> Georgia</a>, <a href="https://publications.waset.org/abstracts/search?q=education" title=" education"> education</a> </p> <a href="https://publications.waset.org/abstracts/74500/islam-gender-and-education-in-contemporary-georgia-the-example-of-kvemo-kartli" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/74500.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">227</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">479</span> Pilgrimage: Between Culture and Religion Case study of Pilgrimage in Shia tradition in Indonesia, Traditional Philosophy approach of Seyyed Hosein Nasr and Religious Experience of William James</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Ma%27ruf">Ma'ruf</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Pilgrimage has a universal value, founded in every religion. No exception to Islam, has a ritual value, and became part of the religion, as well as the procession of a social culture in nature. The tradition of pilgrimage, especially in Indonesia, rooted in the society, because the Islam that entered into the archipelago through Sufism (tasawuf). In the Sufi tradition, the interconnecty of the human spirit (ruh) to the spirit (ruh) of God, must go through a guardian (wasilah) appointed by God himself ,the prophet Muhammad and wali. In the process of pilgrimage rituals usually by reading the prayer to praise God, the prophet and wali, then convey intent (hajat). In the pilgrimage procession, usually not only done in the house, but aslo completed the process by direct pilgrimage visiting the tombs of saints. The tradition of pilgrimage, especially in Indonesia continues to be maintained, and still attached to the traditions in Nahdiyin (NU followers). The relationship with God manifested in wasilah prayer to God, the prophet Muhammad, the best companions of the Prophet and Nine wali (Songo), who had been influential in spreading Islam in Java. The tradition of pilgrimage in Indonesia is also linked to the Shia community in Indonesia, along with a growing number of followers of the Shia in Indonesia, especially after the Islamic revolution of Iran after the 1979. Pilgrimage in the Shia community, Likewise NU members also pray with supplication of tawasul to the Prophet and Shia Imams. If NU members to make improvements pilgrimage to visit the tomb wali Songo in Java, residents Shia pilgrimage rituals abroad, usually one package with umrah trip, with a pilgrimage to the tomb of the prophet, proceed to the tomb of the Imam Shia, in Iran and Iraq. Trends of pilgrimage as a ritual in the Indonesian Shia tradition, together with the growing number of Shia residents increased, followed by increasing the awareness (syi’isme) - bond with the Imam, Shia. In every certain months (arbaeen, asyuro) Shia pilgrims routinely perform pilgrimage, along with increasing number spiritual travel. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=traditional%20approach" title="traditional approach">traditional approach</a>, <a href="https://publications.waset.org/abstracts/search?q=religious%20experience" title=" religious experience"> religious experience</a>, <a href="https://publications.waset.org/abstracts/search?q=culture" title=" culture"> culture</a>, <a href="https://publications.waset.org/abstracts/search?q=religion" title=" religion"> religion</a>, <a href="https://publications.waset.org/abstracts/search?q=pilgrimage" title=" pilgrimage"> pilgrimage</a>, <a href="https://publications.waset.org/abstracts/search?q=Syria" title=" Syria"> Syria</a> </p> <a href="https://publications.waset.org/abstracts/44045/pilgrimage-between-culture-and-religion-case-study-of-pilgrimage-in-shia-tradition-in-indonesia-traditional-philosophy-approach-of-seyyed-hosein-nasr-and-religious-experience-of-william-james" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/44045.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">383</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">478</span> The name of Thai Muslim students: The Reflection of value and Identity of Thai Muslim </h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Apichaya%20%20Kaewuthai">Apichaya Kaewuthai</a> </p> <p class="card-text"><strong>Abstract:</strong></p> To study the meaning of Muslim name in order to analyse the underlining value and identity from first year to forth year Muslim students at Prince of Songkla University, Hatyai Campus. The questionnaires are employed as a main analytical tool to acquire the names from 80 Muslim students in four study years. The meanings of obtained names are subsequently analysed and summarized base upon related documents to uncover the beneath value. The study reveals that name of male is derived from the name of prophet; Nabi Muhammad, merit, dignity, origins, leadership and the faith in Islam. For female, on the other hand, their names are related to virtue and beauty, cleanliness and peace, hope and flowers which comply with their characteristics. One of the reasons contribute to the principle of naming is the regulation of Ministry of Culture which states that the name should represent one’s nature and characters. The given name reflects value and identity of Muslim which can be classified into three categories including 1) Value related to belief in Islam 2) value related to relationship among families and relatives 3) value about relationship with nature and environment. All the above mentioned reflect Muslim value and identity vividly. The name of Muslim students allows the researcher to perceive the perspective, belief and value in giving the name of Thai Muslim. Besides, it reveals social condition and their culture. It can also be the fundamental of studying the meaning of name in other races. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=the%20naming" title="the naming">the naming</a>, <a href="https://publications.waset.org/abstracts/search?q=Thai%20Muslim" title=" Thai Muslim"> Thai Muslim</a>, <a href="https://publications.waset.org/abstracts/search?q=culture" title=" culture"> culture</a>, <a href="https://publications.waset.org/abstracts/search?q=economic" title=" economic"> economic</a> </p> <a href="https://publications.waset.org/abstracts/3675/the-name-of-thai-muslim-students-the-reflection-of-value-and-identity-of-thai-muslim" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/3675.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">312</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">477</span> An Analysis of Fundamentals and Factors of Positive Thinking and the Ways of Its Emergence in Islam and the New Testament</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Zahra%20Mohagheghian">Zahra Mohagheghian</a>, <a href="https://publications.waset.org/abstracts/search?q=Fatema%20Agharebparast"> Fatema Agharebparast</a> </p> <p class="card-text"><strong>Abstract:</strong></p> The comparative study of religions is one of the ways which provides peace and makes the believers of religions closer together. Finding the common notions could be a foundation for the dialog among the monotheistic religions and a background to eliminate the misunderstandings and to reach common point of views. The cornerstone of all the common efforts of the believers of the religions is to reach an understanding for building a better world where true peace is established. So, the article seeks to verify the notion of positive thinking in the religious resources of Islam and Christianity. In order to understand the foundations of the religious teachings and to provide a better understanding among the believers, then, the article tries to discover the common fundamentals and the opposing points about the positive thinking in these two religions. We first try to explain the notion of positive thinking in Islam and Christianity and then offer recommended ways in both religions to create and to strengthen this way of thinking. As the different parts of the New Testament is not theologically homogeneous, this collection has been verified and explained in four different parts: Three Gospels (Matthew, Mark and Luke), John's thoughts, thoughts and ideas of Paul and finally the Christian sects . The findings of the survey show that the notion of positive thinking in the monotheistic religions of Islam and Christianity can be traced back by the keyword "hope". It is only the hope which could finally create the soul of positive attitude and thinking inside the humankind. This hope is accompanied by the prospect and causes the humankind to work hard to reach their goals. However, there are some opposing points in these two religions about the basic foundation of this true hope. From the Quran viewpoint, the main foundation of the hope is God and the human is obliged to follow his worldly goals in accordance with this foundation as well as faith to God and avoidance of committing sins. On the other hand, the basic foundation of hope in the Three Gospels (Matthew, Mark and Luke) and the teachings of Paul is the promise of a coming Kingdom. Although there are some opposing views about the meaning of this as well as the ways to attain this hope, this hope is generally related to the purpose of human life and afterlife. The Christ, in the John's thoughts, is the source of hope and everybody, believing in God, must also have hope for Jesus Christ. Effects and functions of such hope are strengthening the spirit of love and kindness to others. Hence, in Christianity, the hope and positive thinking about the future, along with good deeds, reflects different viewpoints. On the other hand, in Quran, this is faith to God and fulfilling the Sharia orders which ignite and strengthen this hope and way of thinking. This is the base that continues nowadays with Vilāya and the love for Ahlulbeit in the Shiite views. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=God" title="God">God</a>, <a href="https://publications.waset.org/abstracts/search?q=new%20testament" title=" new testament"> new testament</a>, <a href="https://publications.waset.org/abstracts/search?q=positive%20thinking" title=" positive thinking"> positive thinking</a>, <a href="https://publications.waset.org/abstracts/search?q=Quran" title=" Quran"> Quran</a> </p> <a href="https://publications.waset.org/abstracts/37033/an-analysis-of-fundamentals-and-factors-of-positive-thinking-and-the-ways-of-its-emergence-in-islam-and-the-new-testament" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/37033.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">453</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">476</span> Promoting Gender Equality within Islamic Tradition via Contextualist Approach</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Ali%20Akbar">Ali Akbar </a> </p> <p class="card-text"><strong>Abstract:</strong></p> The importance of advancing women’s rights is closely intertwined with the development of civil society and the institutionalization of democracy in Middle Eastern countries. There is indeed an intimate relationship between the process of democratization and promoting gender equality, since democracy necessitates equality between men and women. In order to advance the issue of gender equality, what is required is a solid theoretical framework which has its roots in the reexamination of pre-modern interpretation of certain Qurʾānic passages that seem to have given men more rights than it gives women. This paper suggests that those Muslim scholars who adopt a contextualist approach to the Qurʾānic text and its interpretation provide a solid theoretical background for improving women’s rights. Indeed, the aim of the paper is to discuss how the contextualist approach to the Qurʾānic text and its interpretation given by a number of prominent scholars is capable of promoting the issue of gender equality. The paper concludes that since (1) much of the gender inequality found in the primary sources of Islam as well as pre-modern Muslim writings is rooted in the natural cultural norms and standards of early Islamic societies and (2) since the context of today’s world is so different from that of the pre-modern era, the proposed models provide a solid theoretical framework for promoting women’s rights and gender equality. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=contextualism" title="contextualism">contextualism</a>, <a href="https://publications.waset.org/abstracts/search?q=gender%20equality" title=" gender equality"> gender equality</a>, <a href="https://publications.waset.org/abstracts/search?q=Islam" title=" Islam"> Islam</a>, <a href="https://publications.waset.org/abstracts/search?q=the%20rights%20of%20women" title=" the rights of women"> the rights of women</a> </p> <a href="https://publications.waset.org/abstracts/50623/promoting-gender-equality-within-islamic-tradition-via-contextualist-approach" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/50623.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">325</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">475</span> The Historical Background of Physical Changing Towards Ancient Mosques in Aceh, Indonesia</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Karima%20Adilla">Karima Adilla</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Aceh province, into which Islam convinced to have entered Indonesia in the 12th Century before spreading throughout the archipelago and the rest of Southeast Asia, has several early Islamic mosques that still exist until today. However, due to some circumstances, the restoration and rehabilitation towards those mosques have been made in some periods, while the background was diverse. Concerning this, the research will examine the physical changing aspects of 3 prominent historical mosques in Aceh Besar and Banda Aceh; those are, Indrapuri Mosque, Baiturrahman Grand Mosque, and Baiturrahim Mosque built coincided with the beginning of Islam’s development in Aceh and regarded as eventful mosques. The existence of Indrapuri Mosque built on the remains of the Lamuri Kingdom’s temple is a historical trace that there was Hindu-Buddhist civilization in Aceh before Islam entered and became the majority religion about 98% from Aceh total population. Also, there was the Dutch who colonialized Aceh behind the existence of two famous mosques in Aceh, namely Baiturrahman Grand Mosque and Baiturrahim Mosque, as the colonizer also assisted to rebuild those 2 sacred Mosques to quell the anger of the Acehnese people because their mosque was burnt by the Dutch. Interestingly, despite underwent a long history successively since the rise of Islam after the Hindu-Buddhist kingdom had collapsed, colonialization, conflict, in Aceh, and even experienced the earthquake and tsunami disaster in 2004, those mosques still exist. Therefore, those mosques have been considered as historical silent witnesses. However, it was not merely those reasons that led the mosques underwent several physical changes, otherwise economic, political, social, cultural and religious factors were also highly influential. Instead of directly illustrating the physical changing of those three mosques, this research intends to identify under what condition the physical appearance continuously changing during the sultanate era, the colonial period until post-independent in terms of the architectural style, detail elements, design philosophy, and how the remnants buildings act as medium to bridge the history. A framework will use qualitative research methods by collecting actual data of the mosque's physical change figures through field studies, investigations, library studies and interviews. This research aims to define every trace of historical issues embedded in the physical changing of those mosques as they are intertwined in collecting historical proof. Thus, the result will reveal the characteristic interrelation between history, the mosque architectural style in a certain period, the physical changes background and its impact. Eventually, this research will also explicate a clear inference of each mosque’s role in representing history in Aceh Besar and Banda Aceh specifically, as well as Aceh generally through architectural design concepts. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=Aceh%20ancient%20mosques" title="Aceh ancient mosques">Aceh ancient mosques</a>, <a href="https://publications.waset.org/abstracts/search?q=Aceh%20history" title=" Aceh history"> Aceh history</a>, <a href="https://publications.waset.org/abstracts/search?q=Islamic%20architecture" title=" Islamic architecture"> Islamic architecture</a>, <a href="https://publications.waset.org/abstracts/search?q=physical%20changing" title=" physical changing"> physical changing</a> </p> <a href="https://publications.waset.org/abstracts/117704/the-historical-background-of-physical-changing-towards-ancient-mosques-in-aceh-indonesia" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/117704.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">135</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">474</span> The Hawza Al-’Ilmiyya and Its Role in Preserving the Shia Identity through Jurisprudence</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Raied%20Khayou">Raied Khayou</a> </p> <p class="card-text"><strong>Abstract:</strong></p> The Hawza Al-'Ilmiyya is a network of religious seminaries in the Shia branch of Islam. This research mainly focuses on the oldest school located in Najaf, Iraq, because its core curriculum and main characteristics have been unchanged since the fourth century of Islam. Relying on a thorough literature review of Arabic and English publications, and interviews with current and previous students of the seminary, the current research outlines the factors proving how this seminary was crucial in keeping the Shia religious identity intact despite sometimes gruesome attempts of interference and persecution. There are several factors that helped the seminary to preserve its central importance. First, rooted in their theology, Shia Muslims believe that the Hawza Al-’Ilmiyya and its graduates carry a sacred authority. Secondly, the financial independence of the Seminary helped to keep it intact from any governmental or political meddling. Third, its unique teaching method, its matchless openness for new students, and its flexible curriculum made it attractive for many students who were interested in learning more about Shia theology and jurisprudence. The Hawza Al-‘Ilmiyya has the exclusive right to train clerics who hold the religious authority of Shia Islamic jurisprudence, and the seminary’s success in staying independent throughout history kept Shia Islamic theology independent, as well. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=Hawza%20Al%27Ilmiyya" title="Hawza Al'Ilmiyya">Hawza Al'Ilmiyya</a>, <a href="https://publications.waset.org/abstracts/search?q=religious%20seminary" title=" religious seminary"> religious seminary</a>, <a href="https://publications.waset.org/abstracts/search?q=Shia%20Muslim%20education" title=" Shia Muslim education"> Shia Muslim education</a>, <a href="https://publications.waset.org/abstracts/search?q=Islamic%20jurisprudence" title=" Islamic jurisprudence"> Islamic jurisprudence</a> </p> <a href="https://publications.waset.org/abstracts/152862/the-hawza-al-ilmiyya-and-its-role-in-preserving-the-shia-identity-through-jurisprudence" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/152862.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">101</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">473</span> The Islamic Perspective in International Relations</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Hakam%20Junus">Hakam Junus</a>, <a href="https://publications.waset.org/abstracts/search?q=Natassha%20Chrysanti"> Natassha Chrysanti</a> </p> <p class="card-text"><strong>Abstract:</strong></p> The international relations theory currently is dominated by the western theoretical perspectives. Although the western theories are often used by many scholars as the universal perspective to explain the phenomena that occur in the world, sometimes the existing theories are failed to explain various issues that occur in the non-western world, for example, in the studies concerning on terrorism issues. Using inappropriate theories to explain the international issues such as terrorism will cause a failure in the decision-making process. The lack of understanding regarding Islamic perspective could be one of the factors that make international society unable to eradicate violent terrorism in the name of religion. Thus, this paper is argued that considering Islamic perspective as one of the major studies in international relations is significant to build a bridge between the Islamic world and the western world. It is believed that enhancing the study of Islamic perspective will create better understanding of the Islamic world and will enrich the study of international relations. This paper is conducted through a qualitative approach, in which data is obtained from the literature analysis. Considering Islamic perspective is important because Islam is listed as one of the major religions in the world. It is also due to the geopolitical spread of the Muslim in the world and the likelihood of the Islamic perspective to shape and influence Muslim’s behavior in the international level. The study of Islamic perspective in the international level is neither to contempt nor to oppose the existing western theories; rather it is needed in order to broaden the perspective in the international relations studies. The Islamic perspective is different compared to the non-western school of thought such as realism, and liberalism in some respects. The Islamic perspective cannot be explained through the lens of rationalist approaches. Compares to the post-positivism international relations perspectives, Islamic perspective is probably closer to the constructivist school of thought. However, the Islamic perspective offers some uniqueness that is not limited to the socially constructed ideas as in the constructivist arguments. This paper will be developed according to the discussion of three aspects that make Islamic perspective different with the existing international relations theories. The first aspect is the main actors in the international level. The second aspect is regarding on what appears to be the most important point for the actors in the international relations. The third aspect is regarding the pattern of relationship between the actors in the international level. In addition, this paper will briefly discuss the perspective of Islam in economics compare to the existing theories in the realm of international political economy. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=international%20relations" title="international relations">international relations</a>, <a href="https://publications.waset.org/abstracts/search?q=Islam" title=" Islam"> Islam</a>, <a href="https://publications.waset.org/abstracts/search?q=non-western%20theories" title=" non-western theories"> non-western theories</a>, <a href="https://publications.waset.org/abstracts/search?q=societies" title=" societies"> societies</a> </p> <a href="https://publications.waset.org/abstracts/34183/the-islamic-perspective-in-international-relations" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/34183.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">498</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">472</span> US-ASEAN Counter Terrorism Cooperation: Maintaining International Security and Avoiding Muslim Stereotypes</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Jordan%20Daud">Jordan Daud</a>, <a href="https://publications.waset.org/abstracts/search?q=Satriya%20Wibawa"> Satriya Wibawa</a>, <a href="https://publications.waset.org/abstracts/search?q=Wahyu%20Wardhana"> Wahyu Wardhana</a> </p> <p class="card-text"><strong>Abstract:</strong></p> The US Global War on Terror has had effect on Southeast Asia as Second Front of Global War on Terror. Since 2001, ASEAN had adopted legal framework to counter the terrorist threat through numerous approach which accommodate various counterterrorism policy of the ten member states. ASEAN have also enhanced multilateral cooperation with US and its allies in Asia Pacific region in addressing terrorist threat, terrorist funding, cyber terrorism and other forms of terrorism. This cooperation is essential to maintain international security and stability and also assure economic development. This work focuses on the US-ASEAN counterterrorism cooperation due to they identified terrorism as a mutual enemy that posed to human security, infrastructure security, and national security. Having in mind that international terrorism usually connected with Muslim community, this paper will also elaborate the concept of Jihad and Islam revivalism in politics to avoid negative image of Islam and Muslim. This paper argues that as region with large Muslim community, Southeast Asia still need to tighten counter terrorism cooperation and also lessening Muslim stereotypes with terrorism through educating public understanding and inter-faith and intra-faith dialogue to create a better world. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=ASEAN" title="ASEAN">ASEAN</a>, <a href="https://publications.waset.org/abstracts/search?q=U.S." title=" U.S."> U.S.</a>, <a href="https://publications.waset.org/abstracts/search?q=counter%20terrorism" title=" counter terrorism"> counter terrorism</a>, <a href="https://publications.waset.org/abstracts/search?q=Muslim%20stereotypes" title=" Muslim stereotypes"> Muslim stereotypes</a> </p> <a href="https://publications.waset.org/abstracts/86978/us-asean-counter-terrorism-cooperation-maintaining-international-security-and-avoiding-muslim-stereotypes" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/86978.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">246</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">471</span> Vision of Justice in the Future of Humanity</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Morteza%20Khorrami">Morteza Khorrami</a> </p> <p class="card-text"><strong>Abstract:</strong></p> The idea of final triumph of peace and justice on evil force, conflict and global spread of the religious faith, the full deployment of human values, constitute a utopia and the ideal society is discussed by many of religions. Thus, mankind has always been waiting for a savior and has received good tidings for coming of Great Savior at the end of Time. Of course, various persons were introduced as the Promised Saviors by different religions, but all of the religions share in this fact that the future of humanity is very bright and promising and the future will belong to the righteous and justice. In this article which is written with a descriptive and analytic method, the author tries to show the vision of global justice at the end of time. The opinion of various religions such as Judaism, Christianity, Zoroastrianism, Islam and even idolatry about the great savior as well as the justice status in his era in the world will be discussed. Also the viewpoint of Muslims and specially Shiites, which is explained clearly in their scripts, will be depicted. Current human responsibility towards this golden era will be discussed, too. Based on paper findings, religious doctrine promises that a heaven person and sacred character will come as a reformer of the world. In his era, humanity will be saved from tyranny, oppression and inequality, and the earth will be filled with peace, security, justice, and equity. Moreover promoting justice, truth and spreading religion in the world, economic, scientific, political and moral development will be happened. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=future%20of%20humanity" title="future of humanity">future of humanity</a>, <a href="https://publications.waset.org/abstracts/search?q=global%20justice" title=" global justice"> global justice</a>, <a href="https://publications.waset.org/abstracts/search?q=islam" title=" islam"> islam</a>, <a href="https://publications.waset.org/abstracts/search?q=religions" title=" religions"> religions</a> </p> <a href="https://publications.waset.org/abstracts/37443/vision-of-justice-in-the-future-of-humanity" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/37443.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">373</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">470</span> The Impact of Socio-Cultural and Religious Factors on Omanis Employment in the Hotel Sector</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Masooma%20Al-Balushi">Masooma Al-Balushi</a>, <a href="https://publications.waset.org/abstracts/search?q=Tamer%20Mohamed%20Atef"> Tamer Mohamed Atef</a> </p> <p class="card-text"><strong>Abstract:</strong></p> The Sultanate of Oman is located on the South-eastern tip of the Arabian Peninsula. It is bordered by the Gulf of Oman and the Arabian Sea and has borders with the United Arab Emirates, Saudi Arabia and Yemen. Arabic is the official language. Islam is the official religion. Islam has a great impact on most Omanis, Shari’a law is the law of Oman. The tribal structure plays an essential role in the lives of Omanis. Most people in the Gulf States bear a tribal name rather than a family name. Religion, tribe, and family are highly influential in shaping individuals’ values and behaviors, and have a very noticeable influence on a person’s career choices. Tourism development has been given special attention by the Sultanate of Oman’s government aspiring that the industry would assist in creating direct job opportunities as well as boost the economy through provision of hard currency to improve the balance of payments. This study aims to assess the impact of socio-cultural and religious factors on Omanis employment in the hotel sector. The socio-cultural and religious factors have serious impacts on Omani employment in the hotel sector. Some employees are concerned about the source of income because of the idea that since the hotel business is based on activities such as serving alcohol and pork, gambling, and accommodating unmarried couples, their source of income would be questionable religion wise. For females, the designated job uniform and the interaction with males are major concerns. Ability to fulfil family obligations for married Omanis, and marriage opportunity for singles were other raised concerns. Whilst the future prosperity of the hotel industry depends on the quality of its people, in Oman, the hospitality industry has failed, for a number of reasons, to project an image that could generate interest amongst Omanis. Furthermore, the characteristics and the very nature of the hotel sector are in direct conflict with Islamic doctrines which are embedded in Omani life and society. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=culture" title="culture">culture</a>, <a href="https://publications.waset.org/abstracts/search?q=society" title=" society"> society</a>, <a href="https://publications.waset.org/abstracts/search?q=hotel" title=" hotel"> hotel</a>, <a href="https://publications.waset.org/abstracts/search?q=hospitality" title=" hospitality"> hospitality</a>, <a href="https://publications.waset.org/abstracts/search?q=Islam" title=" Islam"> Islam</a>, <a href="https://publications.waset.org/abstracts/search?q=Oman" title=" Oman"> Oman</a> </p> <a href="https://publications.waset.org/abstracts/66930/the-impact-of-socio-cultural-and-religious-factors-on-omanis-employment-in-the-hotel-sector" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/66930.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">315</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">469</span> An Investigation on Fresh and Hardened Properties of Concrete While Using Polyethylene Terephthalate (PET) as Aggregate</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Md.%20Jahidul%20Islam">Md. Jahidul Islam</a>, <a href="https://publications.waset.org/abstracts/search?q=A.%20K.%20M.%20Rakinul%20Islam"> A. K. M. Rakinul Islam</a>, <a href="https://publications.waset.org/abstracts/search?q=M.%20Salamah%20Meherier"> M. Salamah Meherier</a> </p> <p class="card-text"><strong>Abstract:</strong></p> This study investigates the suitability of using plastic, such as polyethylene terephthalate (PET), as a partial replacement of natural coarse and fine aggregates (for example, brick chips and natural sand) to produce lightweight concrete for load bearing structural members. The plastic coarse aggregate (PCA) and plastic fine aggregate (PFA) were produced from melted polyethylene terephthalate (PET) bottles. Tests were conducted using three different water–cement (w/c) ratios, such as 0.42, 0.48, and 0.57, where PCA and PFA were used as 50% replacement of coarse and fine aggregate respectively. Fresh and hardened properties of concrete have been compared for natural aggregate concrete (NAC), PCA concrete (PCC) and PFA concrete (PFC). The compressive strength of concrete at 28 days varied with the water–cement ratio for both the PCC and PFC. Between PCC and PFC, PFA concrete showed the highest compressive strength (23.7 MPa) at 0.42 w/c ratio and also the lowest compressive strength (13.7 MPa) at 0.57 w/c ratio. Significant reduction in concrete density was mostly observed for PCC samples, ranging between 1977–1924 kg/m³. With the increase in water–cement ratio PCC achieved higher workability compare to both NAC and PFC. It was found that both the PCA and PFA contained concrete achieved the required compressive strength to be used for structural purpose as partial replacement of the natural aggregate; but to obtain the desired lower density as lightweight concrete the PCA is most suited. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=polyethylene%20terephthalate" title="polyethylene terephthalate">polyethylene terephthalate</a>, <a href="https://publications.waset.org/abstracts/search?q=plastic%20aggregate" title=" plastic aggregate"> plastic aggregate</a>, <a href="https://publications.waset.org/abstracts/search?q=concrete" title=" concrete"> concrete</a>, <a href="https://publications.waset.org/abstracts/search?q=fresh%20and%20hardened%20properties" title=" fresh and hardened properties"> fresh and hardened properties</a> </p> <a href="https://publications.waset.org/abstracts/26288/an-investigation-on-fresh-and-hardened-properties-of-concrete-while-using-polyethylene-terephthalate-pet-as-aggregate" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/26288.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">439</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">468</span> Inherent Difficulties in Countering Islamophobia</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Imbesat%20Daudi">Imbesat Daudi</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Islamophobia, which is a billion-dollar industry, is widespread, especially in the United States, Europe, India, Israel, and countries that have Muslim minorities at odds with their governmental policies. Hatred of Islam in the West did not evolve spontaneously; it was methodically created. Islamophobia's current format has been designed to spread on its own, find a space in the Western psyche, and resist its eradication. Hatred has been sustained by neoconservative ideologues and their allies, which are supported by the mainstream media. Social scientists have evaluated how ideas spread, why any idea can go viral, and where new ideas find space in our brains. This was possible because of the advances in the computational power of software and computers. Spreading of ideas, including Islamophobia, follows a sine curve; it has three phases: An initial exploratory phase with a long lag period, an explosive phase if ideas go viral, and the final phase when ideas find space in the human psyche. In the initial phase, the ideas are quickly examined in a center in the prefrontal lobe. When it is deemed relevant, it is sent for evaluation to another center of the prefrontal lobe; there, it is critically examined. Once it takes a final shape, the idea is sent as a final product to a center in the occipital lobe. This center cannot critically evaluate ideas; it can only defend them from its critics. Counterarguments, no matter how scientific, are automatically rejected. Therefore, arguments that could be highly effective in the early phases are counterproductive once they are stored in the occipital lobe. Anti-Islamophobic intellectuals have done a very good job of countering Islamophobic arguments. However, they have not been as effective as neoconservative ideologues who have promoted anti-Muslim rhetoric that was based on half-truths, misinformation, or outright lies. The failure is partly due to the support pro-war activists receive from the mainstream media, state institutions, mega-corporations engaged in violent conflicts, and think tanks that provide Islamophobic arguments. However, there are also scientific reasons why anti-Islamophobic thinkers have been less effective. There are different dynamics of spreading ideas once they are stored in the occipital lobe. The human brain is incapable of evaluating further once it accepts ideas as its own; therefore, a different strategy is required to be effective. This paper examines 1) why anti-Islamophobic intellectuals have failed in changing the minds of non-Muslims and 2) the steps of countering hatred. Simply put, a new strategy is needed that can effectively counteract hatred of Islam and Muslims. Islamophobia is a disease that requires strong measures. Fighting hatred is always a challenge, but if we understand why Islamophobia is taking root in the twenty-first century, one can succeed in challenging Islamophobic arguments. That will need a coordinated effort of Intellectuals, writers and the media. <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%20and%20violence" title=" Islam and violence"> Islam and violence</a>, <a href="https://publications.waset.org/abstracts/search?q=anti-islamophobia" title=" anti-islamophobia"> anti-islamophobia</a>, <a href="https://publications.waset.org/abstracts/search?q=demonization%20of%20Islam" title=" demonization of Islam"> demonization of Islam</a> </p> <a href="https://publications.waset.org/abstracts/181884/inherent-difficulties-in-countering-islamophobia" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/181884.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">48</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">467</span> The Rise of Halal Banking and Financial Products in Post-Soviet Central Asia: A Study of Causative Factors</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Bilal%20Ahmad%20Malik">Bilal Ahmad Malik</a> </p> <p class="card-text"><strong>Abstract:</strong></p> With the fall of Soviet Union in 1991 the whole Central Asian region saw a dramatic rise in Muslim identity, a call back to Islamic legacy. Today, many Central Asian Muslims demand, what Islam has termed legal (Halal) and, avoid what Islam has termed illegal (Haram). The process of Islamic resurgence kicked off very quickly soon after the integration of Central Asian republics with other Muslim geographies through the membership of Organization of Islamic Conference (OIC) and other similar organizations. This interaction proved to be a vital push factor to the already existing indigenous reviving trends and sentiments. As a result, along with many other requirements, Muslim customer demand emerged as navel trend in the market in general and in banking and financial sector in particular. To get this demand fulfilled, the governments of CIS states like Kazakhstan, Uzbekistan, Azerbaijan, Turkmenistan, Kyrgyzstan and Tajikistan introduced Halal banking and financial products in the market. Firstly, the present paper would briefly discuss the core composition of Halal banking and financial products. Then, coming to its major theme, it would try to identify and analyze the causes that lead to the emergence of Islamic banking and finance industry in the Muslim majority Post-Soviet CIS States. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=causes" title="causes">causes</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=interest-free%20banking" title=" interest-free banking"> interest-free banking</a>, <a href="https://publications.waset.org/abstracts/search?q=Islamic%20Revival" title=" Islamic Revival"> Islamic Revival</a> </p> <a href="https://publications.waset.org/abstracts/28236/the-rise-of-halal-banking-and-financial-products-in-post-soviet-central-asia-a-study-of-causative-factors" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/28236.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">399</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">466</span> Harmonization of Conflict Ahadith between Dissociation and Peaceful Co-Existence with Non-Muslims</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Saheed%20Biodun%20Qaasim-Badmusi">Saheed Biodun Qaasim-Badmusi </a> </p> <p class="card-text"><strong>Abstract:</strong></p> A lot has been written on peaceful co-existence with non-Muslims in Islam, but little attention is paid to the conflict between Ahadith relating to dissociation from non-Muslims as a kernel of Islamic faith, and the one indicating peaceful co-existence with them. Undoubtedly, proper understanding of seemingly contradictory prophetic traditions is an antidote to the bane of pervasive extremism in our society. This is what calls for need to shed light on ‘Harmonization of Conflict Ahadith between Dissociation and Peaceful Co-existence with Non-Muslims. It is in view of the above that efforts are made in this paper to collate Ahadith pertaining to dissociation from non-Muslims as well as co-existence with them. Consequently, a critical study of their authenticity is briefly explained before proceeding to analysis of their linguistic and contextual meanings. To arrive at the accurate interpretation, harmonization is graphically applied. The result shows that dissociation from non –Muslims as a bedrock of Islamic faith could be explained in Sunnah by prohibition of participating or getting satisfaction from their religious matters, and anti-Islamic activities. Also, freedom of apostasy, ignoring da`wah with wisdom and seeking non-Muslims support against Muslims are frowned upon in Sunnah as phenomenon of dissociation from non –Muslims. All the aforementioned are strictly prohibited in Sunnah whether under the pretext of enhancing peaceful co-existence with non-Muslims or not. While peaceful co-existence with non-Muslims is evidenced in Sunnah by permissibility of visiting the sick among them, exchange of gift with them, forgiving the wrong among them, having good relationship with non-Muslim neighbours, ties of non-Muslim kinship, legal business transaction with them and the like. Finally, the degree of peaceful co-existence with non-Muslims is determined by their attitude towards Islam and Muslims. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=Ahadith" title="Ahadith">Ahadith</a>, <a href="https://publications.waset.org/abstracts/search?q=conflict" title=" conflict"> conflict</a>, <a href="https://publications.waset.org/abstracts/search?q=co-existence" title=" co-existence"> co-existence</a>, <a href="https://publications.waset.org/abstracts/search?q=non-Muslims" title=" non-Muslims"> non-Muslims</a> </p> <a href="https://publications.waset.org/abstracts/90473/harmonization-of-conflict-ahadith-between-dissociation-and-peaceful-co-existence-with-non-muslims" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/90473.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">465</span> Sufism as Therapy of Terrorism and Extremism with Special Reference to the Teaching of Khawaja Ghulam Fareed and Bulleh Shah</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Arshad%20Munir">Arshad Munir</a>, <a href="https://publications.waset.org/abstracts/search?q=Naseem%20Akhtar"> Naseem Akhtar</a> </p> <p class="card-text"><strong>Abstract:</strong></p> The determination of the Sufi is to effort towards unity. His main purpose is to bring humanity, separated as it is into so many different units, closer together in the deeper understanding of life. His mission is to bring about brotherhood among races, nations and faiths and to respect one another's faith, scripture and teacher. Sufi is to confer sympathy on these lives, to impart love, compassion and kindheartedness on all creations. The Sufi message is the resonance of the same Divine message which has always come and will always come to inform humanity. It is the continuation of all the pronounced religions which have come at several times and it is amalgamation of them all, which was the wish of all the prophets. Pakistan, who came into being in the name of Islam unfortunately, have linked with terrorism. It is a disgrace that in contemporary day Pakistan, mullahism and the recent cancer of Talibanisation are gradually eating into what had kept us integral as a society. Terrorism has grown-up to develop a prime safety pressure to the area. The terrorism has deadly caused decrease in overseas and local investment, exports, physical infrastructure, and wealth stock ultimately leading to damage of the socio-economic status of Pakistan. Main reasons are ignorance about the actual teaching of Islam both by Muslim and non-Muslim, exploitation by the religious and political influential, sectarianism and extremism, lack of tolerance and broadmindedness and reaction and retortion by the sufferer. The key treatment and therapy of the abovementioned illnesses exist in the messages of Sufism. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=sufism" title="sufism">sufism</a>, <a href="https://publications.waset.org/abstracts/search?q=love" title=" love"> love</a>, <a href="https://publications.waset.org/abstracts/search?q=Pakistan" title=" Pakistan"> Pakistan</a>, <a href="https://publications.waset.org/abstracts/search?q=terrorism" title=" terrorism"> terrorism</a> </p> <a href="https://publications.waset.org/abstracts/49849/sufism-as-therapy-of-terrorism-and-extremism-with-special-reference-to-the-teaching-of-khawaja-ghulam-fareed-and-bulleh-shah" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/49849.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">302</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">464</span> Prospects of Oman as a Destination for Halal Tourism</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Asad%20Rehman">Asad Rehman</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Although a vast majority relates the concept of ‘halal’ or what is permissible in Islam to food only. However, halal industry covers many sectors such as food, fashion, transport, finance and even tourism. Halal tourism is not just about halal food; it is also about the overall experience, which is amenable with the Shariah (Islamic jurisprudence). Oman has a plethora of natural beauty and many places of interest for all types of tourists. It is one of the most secure and peaceful countries in the world. Having a well-developed Infrastructure, Oman is ready to take its tourism to new heights. The ever-hospitable Omanis are proud of their rich cultural and historical heritage. Thus, Oman appears to have all what it takes to become a prime destination for halal tourism. The objective of this study is to assess the prospects of Oman as a destination for halal tourism. Based on the interviews of experts like academicians, tourism professionals, officials and clerics, Oman’s competitiveness as a destination for halal tourism was assessed by developing a Strengths, Weaknesses, Opportunities and Threats (SWOT) profile. The findings of the SWOT were compared with the data from the Global Muslim Travel Index (GMTI) from the year 2014 to 2018. Based on the analysis, Oman is found to have the right mix of environment and enabling services for halal tourism. However, it is found lacking in public transport, communication and customer outreach. Oman is also found to be losing its rank among the top 10 destinations for halal tourism to close competitors like Qatar, Bahrain, Morocco, etc. The concerned authorities need to make conscious efforts to resolve these issues as it becomes imperative for Oman to revamp its tourism strategy. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=destination" title="destination">destination</a>, <a href="https://publications.waset.org/abstracts/search?q=halal" title=" halal"> halal</a>, <a href="https://publications.waset.org/abstracts/search?q=Islam" title=" Islam"> Islam</a>, <a href="https://publications.waset.org/abstracts/search?q=SWOT" title=" SWOT"> SWOT</a>, <a href="https://publications.waset.org/abstracts/search?q=tourism" title=" tourism"> tourism</a> </p> <a href="https://publications.waset.org/abstracts/97398/prospects-of-oman-as-a-destination-for-halal-tourism" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/97398.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">153</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">463</span> Urgency of Islamic Economic System Implementation in Indonesian Banking</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Muhammad%20Rifqi%20Hafizhudin%20Arif">Muhammad Rifqi Hafizhudin Arif</a>, <a href="https://publications.waset.org/abstracts/search?q=Mukhamad%20Zulfal%20Faradis"> Mukhamad Zulfal Faradis</a>, <a href="https://publications.waset.org/abstracts/search?q=Ahmad%20Hidayatullah"> Ahmad Hidayatullah</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Indonesia is the country that uses conventional financial system adopted from European countries as a form of finance in the national banking system. Many of the derivative products of conventional banks either investment, buy and sell, saving and loan, which is not in accordance with Islamic Ethics. While the majority population in Indonesia are belief in Islam, which Islam has had financial management guide is written in the Quran, the Hadith, as well as the opinions of experts who strongly prohibits the use of interest in each transaction activities. Many different expert opinions on the application of the Islamic financial system in Indonesia. However, as the majority of the population of Indonesia, Islamic community have not been able to get the opportunities to choose the Islamic financial system that has mutual benefit between consumers and banks, particularly fairness in transactions, ethical investment, uphold the values of solidarity and brotherhood in every transaction activities, and avoid speculation. In this paper, we will discuss the reasons for the importance of providing an option for Islamic community as the majority of the population of Indonesia to use the banking system which adopted the Islamic ethical values that have been much discussed by other researchers in various countries. The existence of this research is expected to Government, academia and the general public aware of the urgency of Islamic economic system implementation in Indonesian banking as the solution and justice especially for the Islamic community to use the values which they held. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=Islamic%20economic%20system" title="Islamic economic system">Islamic economic system</a>, <a href="https://publications.waset.org/abstracts/search?q=conventional%20system" title=" conventional system"> conventional system</a>, <a href="https://publications.waset.org/abstracts/search?q=Islamic%20value" title=" Islamic value"> Islamic value</a>, <a href="https://publications.waset.org/abstracts/search?q=banking" title=" banking"> banking</a> </p> <a href="https://publications.waset.org/abstracts/62080/urgency-of-islamic-economic-system-implementation-in-indonesian-banking" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/62080.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">364</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">462</span> The Arts of Walisanga's Mosques in Java: Structure/Architecture Studies and Its Meaning in Anthropological Perspective</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Slamet%20Subiyantoro">Slamet Subiyantoro</a>, <a href="https://publications.waset.org/abstracts/search?q=Mulyanto"> Mulyanto</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Revealing the structure and symbolism meaning of the walisanga’s mosque arts in Java is very important to explain the philosophy of religious foundation which is a manifestation of the norms/ value system and behavior of the Javanese Islam society that support the culture. This research's aims are also to find the structure pattern of walisanga’s mosque and its symbolic meaning in the context of Javanese Islam society. In order to obtain the research objectives, the research were done in several walisanga’s mosques in Java using anthropological approach which is focused on its interpretation and semiotic analysis. The data were collected through interviews with key informants who well informed about the shape and symbolism of walisanga’s mosques in Java. The observation technique is done through visiting walisanga’s mosques to see directly about its structure/ architecture. In completing the information of comprehensive result of the research, it is also used documents and archives as well as any other source which is analyzed to deepen the discussion in answering the problems research. The flow of analysis is done using an interactive model through stages of data collection, data reduction, data presentation and verification. The analysis is done continuously in a cycle system to draw valid conclusions. The research result indicates that the structure/architecture of walisanga’s mosque in Java is structured/built up vertically as well as horizontally. Its structure/architecture is correlated to each other which is having a sacred meaning that is a process represents the mystical belief such as sangkan paraning dumadi and manuggaling kawula gusti. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=Walisanga%E2%80%99s%20mosques" title="Walisanga’s mosques">Walisanga’s mosques</a>, <a href="https://publications.waset.org/abstracts/search?q=Java" title=" Java"> Java</a>, <a href="https://publications.waset.org/abstracts/search?q=structure%20and%20architecture" title=" structure and architecture"> structure and architecture</a>, <a href="https://publications.waset.org/abstracts/search?q=meaning" title=" meaning"> meaning</a> </p> <a href="https://publications.waset.org/abstracts/80268/the-arts-of-walisangas-mosques-in-java-structurearchitecture-studies-and-its-meaning-in-anthropological-perspective" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/80268.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">369</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">461</span> Isolation, Identification and Antimicrobial Susceptibility of Mycobacterium tuberculosis among Pulmonary Tuberculosis Patients</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Naima%20Nur">Naima Nur</a>, <a href="https://publications.waset.org/abstracts/search?q=Safa%20Islam"> Safa Islam</a>, <a href="https://publications.waset.org/abstracts/search?q=Saeema%20Islam"> Saeema Islam</a>, <a href="https://publications.waset.org/abstracts/search?q=Faridul%20Alam"> Faridul Alam</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Background: Drug-resistant pulmonary tuberculosis (DR-PTB), particularly multidrug-resistant tuberculosis (MDR-TB) and pre-extensive drug-resistant (pre-XDR), is a major challenge in effectively controlling TB, especially in developing. This study aimed to identify the strains of M. tuberculosis complex (MTC) and drug resistance patterns among the pulmonary tuberculosis patients. Methods: The study used a cross-sectional design, and 815 patients were recruited randomly in three study periods. In the first-period, 210 treated PTB patients, who were completed their treatment, received their diagnoses using light microscopy, fluorescence microscopy and cultured on Lowenstein-Jensen (L-J) slant, and then strains were identified as MTC by biochemical tests, and then sensitivity test in National Institute of Diseases of the Chest and Hospital. In the second-period, 220 re-treated PTB patients, who were completed their treatment, received their diagnoses using culture on L-J slant, line probe assay (LPA), and GeneXpert in the same hospital. In the last-period, during treatment, 385 MDR-PTB patients received their diagnoses using culture on L-J slant and LPA in the same hospital. Results: Among sixty-two (29.5%) PTB patients, 13% were sensitive to all first-line anti-TB drugs, 26% were MDR-TB patients, and 14.2% were pre-XDR-TB among 14 MDR-TB patients. After three years, 31% were MDR-TB among 220 re-treated PTB patients. After five years, 16.4% was pre-XDR-TB among 385 MDR-TB patients. Compared to females, male patients were significantly higher at all times. Conclusion: The current study demonstrated that in three study periods, the proportions of DR-TB, MDR-TB, and pre-XDR patients were an alarming issue and increasing daily. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=multi-drug%20resistant" title="multi-drug resistant">multi-drug resistant</a>, <a href="https://publications.waset.org/abstracts/search?q=drug-resistant" title=" drug-resistant"> drug-resistant</a>, <a href="https://publications.waset.org/abstracts/search?q=pre-extensive%20drug%20resistant" title=" pre-extensive drug resistant"> pre-extensive drug resistant</a>, <a href="https://publications.waset.org/abstracts/search?q=pulmonary%20tuberculosis" title=" pulmonary tuberculosis"> pulmonary tuberculosis</a> </p> <a href="https://publications.waset.org/abstracts/182183/isolation-identification-and-antimicrobial-susceptibility-of-mycobacterium-tuberculosis-among-pulmonary-tuberculosis-patients" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/182183.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">55</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">460</span> Assessing the Empowerment of Muslim Women in Malawi: A Case Study of the Muslim Women Organisation</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Ulemu%20Maseko">Ulemu Maseko</a> </p> <p class="card-text"><strong>Abstract:</strong></p> This research is a critical assessment of the empowerment of Muslim women in Malawi. The study assessed, evaluated, and analyzed how the Muslim Women Organization (MWO) has influenced gender equality and women empowerment in different Islamic communities. In analyzing the data collected for this research, the study has examined the following topics: The way MWO has interpreted Islamic women’s rights, the various stereotypes Muslim women face, and lastly, the factors contributing to the limitation of Muslim women’s rights in Malawi. Towards this analysis, the study revealed that women groups such as MWO are crucial in understanding Muslim women and the different dynamics related to their empowerment. Therefore, it is necessary to understand how Muslim women comprehend various Islamic sources and how they link religion to their position and participation in society. To achieve the scope of this study, relevant works of literature that best described Islam in Malawi, Muslim women groups, and women empowerment in Malawi were used, coupled with a qualitative research approach that involved interviews, focus group discussions, and participant observations. In addition, phenomenology and feminist theoretical frameworks were used to examine and analyze the findings. Based on the findings, it can be concluded that MWO is a significant body for gender equality and women empowerment initiatives in the Malawian Islamic community. Since its establishment in 1985 till the time of this study, MWO has been an imperative driving force towards an Islamic women’s discourse that uses Islamic teachings, faith, policies, and practices to justify the role of the Muslim woman in society. This has been enlightening for their platform and has given them more confidence to justify the empowerment of Muslim women and support different initiatives towards social change. <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=empowerment" title=" empowerment"> empowerment</a>, <a href="https://publications.waset.org/abstracts/search?q=Malawi" title=" Malawi"> Malawi</a> </p> <a href="https://publications.waset.org/abstracts/183806/assessing-the-empowerment-of-muslim-women-in-malawi-a-case-study-of-the-muslim-women-organisation" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/183806.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">81</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">459</span> Tackling Exclusion and Radicalization through Islamic Practices and Discourses: Case Study of Muslim Organizations in Switzerland</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Baptiste%20Brodard">Baptiste Brodard</a> </p> <p class="card-text"><strong>Abstract:</strong></p> In Switzerland, as well as in other European countries, specific social issues related to Muslims have recently emerged in public debates. In addition to the question of terrorism and radicalization, Muslim migrant populations are highly affected by social problems such as crime, poverty, marginalization, and overrepresentation in prisons. This situation has drawn the state’s attention to the need for implementing new responses to the challenges of religious extremism, crime, and social exclusion particularly involving Muslims. While local authorities have begun to implement trainings and projects to tackle these new social issues, Muslim grassroots associations have developed some initiatives to address the needs of the population, mainly focusing on problems related to Islam and Muslims but also addressing the rest of the population. Finally, some local authorities have acknowledged the need for these alternative initiatives as well as their positive contributions to society. The study is based on a Ph.D. research grounded on a case study of three Islamic networks in Switzerland, including various local organizations tackling social exclusion and religious radicalization through innovative grassroots projects. Using an ethnographic approach, it highlights, on the one hand, the specificities of such organizations by exploring the role of Islamic norms within the social work practices. On the other hand, it focuses on the inclusion of such faith-based projects within the mainstream society, observing the relationships between Islamic organisations and both the state and other civil society organizations. Finally, the research study aims to identify some innovative ways and trends of social work involving the inclusion of community key actors within the process. Results showed similar trends with Islamic social work developed in other European countries such as France and the United Kingdom, but also indicate a range of specificities linked to the Swiss socio-political context, which shapes the involvement of religious actors in different ways. By exploring faith-based commitment to addressing concrete social issues, the study finally contributes to shedding light on the link between Islam, social work and activism within the European context. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=exclusion" title="exclusion">exclusion</a>, <a href="https://publications.waset.org/abstracts/search?q=Islam" title=" Islam"> Islam</a>, <a href="https://publications.waset.org/abstracts/search?q=Muslims" title=" Muslims"> Muslims</a>, <a href="https://publications.waset.org/abstracts/search?q=social%20work" title=" social work"> social work</a>, <a href="https://publications.waset.org/abstracts/search?q=Switzerland" title=" Switzerland"> Switzerland</a> </p> <a href="https://publications.waset.org/abstracts/101787/tackling-exclusion-and-radicalization-through-islamic-practices-and-discourses-case-study-of-muslim-organizations-in-switzerland" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/101787.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">128</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">458</span> Commerce and Islamic Banking System</h5> <div class="card-body"> <p class="card-text"><strong>Authors:</strong> <a href="https://publications.waset.org/abstracts/search?q=Rahmoune%20Abdelhaq">Rahmoune Abdelhaq</a> </p> <p class="card-text"><strong>Abstract:</strong></p> Systemic Islamic banking has been in practice for long but started receiving due attention and high popularity since last decade. It has received a warm welcome from all over the world and these banks operating on Islamic principles have been able to get a sizeable business not only in Islamic countries but in non-Islamic countries too. Despite exemplary advancements and achievements, there remains number of controversies over various underlying concepts and practices. This paper basically explores and highlights all those controversies and challenges which are in minds of different school of thoughts and are needed to be addressed and overcome if Islamic banking continues flourishing the way it is at present. The authors have also tried to suggest suitable remedies to overcome these challenges where appropriate. As well, This paper makes an attempt to review major principles surrounding the working of Islamic banking and its historical growth. A brief overview of main differences between the Islamic banking and the conventional banking. In addition, references are particularly made to implications arising from the emergence of e-commerce and the realities that the Islamic Shari’ah law has to consider in adopting the new phenomenon into its banking system. This paper shows, whilst the conventional banking and financial system is based on the principle of rationality and interest, the Islamic financial system is based on morality and social justice which prohibits interest as a means of speculation and injustice. The concepts of e-business such as e-commerce and e-banking are acceptable in Islam as since in Islam anything is halal unless prohibited by Shari’ah, dealing with business by internet is considered as Shari’ah compliant. This paper, therefore, provides the latest thinking of e-business from an Islamic viewpoint, thus creating a reference point and valued information for a future research. <p class="card-text"><strong>Keywords:</strong> <a href="https://publications.waset.org/abstracts/search?q=Islamic%20Finance" title="Islamic Finance">Islamic Finance</a>, <a href="https://publications.waset.org/abstracts/search?q=principles%20of%20Islamic%20banking" title=" principles of Islamic banking"> principles of Islamic banking</a>, <a href="https://publications.waset.org/abstracts/search?q=Islamic%20commerce" title=" Islamic commerce"> Islamic commerce</a>, <a href="https://publications.waset.org/abstracts/search?q=Shari%E2%80%99ah%20compliant" title=" Shari’ah compliant"> Shari’ah compliant</a> </p> <a href="https://publications.waset.org/abstracts/34581/commerce-and-islamic-banking-system" class="btn btn-primary btn-sm">Procedia</a> <a href="https://publications.waset.org/abstracts/34581.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">411</span> </span> </div> </div> <ul class="pagination"> <li class="page-item"><a class="page-link" href="https://publications.waset.org/abstracts/search?q=Md.%20Shadiqul%20Islam&page=3" rel="prev">&lsaquo;</a></li> <li class="page-item"><a class="page-link" href="https://publications.waset.org/abstracts/search?q=Md.%20Shadiqul%20Islam&page=1">1</a></li> <li class="page-item"><a class="page-link" href="https://publications.waset.org/abstracts/search?q=Md.%20Shadiqul%20Islam&page=2">2</a></li> <li class="page-item"><a class="page-link" href="https://publications.waset.org/abstracts/search?q=Md.%20Shadiqul%20Islam&page=3">3</a></li> <li class="page-item active"><span class="page-link">4</span></li> <li class="page-item"><a class="page-link" href="https://publications.waset.org/abstracts/search?q=Md.%20Shadiqul%20Islam&page=5">5</a></li> <li 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