Mapping the Global Muslim Population
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Maliki School
Dr. Javed Ahmed Qureshi School of Studies in Law Jiwaji University GWALIOR - 474 011 (MP), INDIA LAW B.A.LL.B. IV-SEM MUSLIM LAW BY Dr. JAVED AHMED QURESHI DATE- 04-04-2020 MALIKI SCHOOL Maliki school is one of the four schools of fiqh or religious law within Sunni Islam. It is the second largest of the four schools, followed by about 25% Muslims, mostly in North Africa and West Africa. This school is not a sect, but a school of jurisprudence. Technically, there is no rivalry or competition between members of different madrasas, and indeed it would not be unusual for followers of all four to be found in randomly chosen American or European mosques. This school derives its name from its founder Imam Malik-bin-Anas. It originates almost to the same period as the Hanafi school but it flourished first in the city of Madina. Additionally, Malik was known to have used ray (personal opinion) and qiyas (analogy). This school is derives from the work of Imam Malik. It differs in different sources from the three other schools of rule which use it for derivation of regimes. All four schools use the Quran as the primary source, followed by Prophet Muhammad's transmitted as hadith (sayings), ijma (consensus of the scholars or Muslims) and Qiyas (analogy).In addition, the School of Maliki uses the practice of the people of Madina (Amal Ahl al-Madina) as a source. While the Hanafi school relies on Ijma (interpretations of jurists), the Maliki school originates from Sunna and Hadis. -
Appendix B: Religious Demography of Sub-Saharan Africa
Pew Forum on Religion & Public Life / Islam and Christianity in Sub-Saharan Africa Appendix B: Religious Demography of Sub-Saharan Africa This appendix provides statistical estimates for the distribution of Christians, Muslims and other religious groups in the 19 countries surveyed by the Pew Research Center’s Forum on Religion & Public Life. In addition to the Pew Forum’s 2009 data, results are shown from national censuses, demographic and health surveys, and other general population surveys. Sources National censuses are the best starting point for the distribution of religious adherents because they generally cover the entire population. Some censuses, such as South Africa’s, even provide layers of detail under the major religious traditions. Censuses, however, can be affected by methodological decisions, political bias and social concerns that affect how the data are managed and whether respondents feel free to be truthful. In the absence of reliable census data on religion, Demographic and Health Surveys (DHS)1 provide nationally representative data on religion that is highly regarded by experts. The DHS usually sample at least 7,000 households and are often repeated at multiple time points. The DHS generally survey people ages 15 to 49 and oversample (and sometimes only sample) women. This is a limitation, since religious adherence differs, albeit slightly, by sex and age. General population surveys such as those by the Pew Global Attitudes Project and Afrobarometer also provide valuable information on the percentage of the population belonging to major religious groups.2 Because general population surveys typically involve 1,000 to 2,000 respondents, however, they cannot provide accurate detail on the size of small religious groups. -
U.S. Image Plummets Internationally As Most Say Country Has Handled Coronavirus Badly Ratings for Trump Remain Poor
FOR RELEASE SEPTEMBER 15, 2020 U.S. Image Plummets Internationally as Most Say Country Has Handled Coronavirus Badly Ratings for Trump remain poor BY Richard Wike, Janell Fetterolf and Mara Mordecai FOR MEDIA OR OTHER INQUIRIES: Richard Wike, Director, Global Attitudes Research Stefan S. Cornibert, Communications Manager 202.419.4372 www.pewresearch.org RECOMMENDED CITATION Pew Research Center, September, 2020, “U.S. Image Plummets Internationally as Most Say Country Has Handled Coronavirus Badly” 1 PEW RESEARCH CENTER About Pew Research Center Pew Research Center is a nonpartisan fact tank that informs the public about the issues, attitudes and trends shaping America and the world. It does not take policy positions. The Center conducts public opinion polling, demographic research, content analysis and other data-driven social science research. It studies U.S. politics and policy; journalism and media; internet, science and technology; religion and public life; Hispanic trends; global attitudes and trends; and U.S. social and demographic trends. All of the Center’s reports are available at www.pewresearch.org. Pew Research Center is a subsidiary of The Pew Charitable Trusts, its primary funder. © Pew Research Center 2020 www.pewresearch.org 2 PEW RESEARCH CENTER How we did this This analysis focuses on public opinion of the United States in 13 countries in North America, Europe and the Asia-Pacific region. Views of the U.S. and its president are examined in the context of long-term trend data. The report also examines how people in other countries perceive America’s handling of the coronavirus outbreak and how those perceptions compare to ratings for their own country, the World Health Organization, the European Union and China. -
Who-Wants-The-Caliphate.Pdf
2 | Who Wants the Caliphate? Author Biography Dr. Ovamir Anjum is Imam Khattab Endowed Chair of Islamic Studies at the Department of Philosophy and Religious Studies, University of Toledo. He obtained his Ph.D. in Islamic history in the Department of History, University of Wisconsin-Madison. His work focuses on the nexus of theology, ethics, politics and law in Islam, with comparative interest in Western thought. His interests are united by a common theoretical focus on epistemology or views of intellect/reason in various domains of Islamic thought, ranging from politics (siyasa), law (fiqh), theology (kalam), falsafa (Islamic philosophy) and spirituality (Sufism, mysticism, and asceticism). Author of Politics, Law and Community in Islamic Thought: The Taymiyyan Moment (Cambridge University Press, 2012), Dr. Anjum has also translated a popular Islamic spiritual and theological classic, Madarij al-Salikin (Ranks of Divine Seekers) by Ibn al-Qayyim (d. 1351); the first two volumes to be published by Brill later this year. His current projects include a multi-volume survey of Islamic history and a monograph on Islamic political thought. Disclaimer: The views, opinions, findings, and conclusions expressed in these papers and articles are strictly those of the authors. Furthermore, Yaqeen does not endorse any of the personal views of the authors on any platform. Our team is diverse on all fronts, allowing for constant, enriching dialogue that helps us produce high-quality research. Copyright © 2019. Yaqeen Institute for Islamic Research 3 | Who Wants the Caliphate? Editor’s Note This publication was scheduled for release before the news of the death of ISIS leader Abu Bakr Al-Baghdadi. -
Ethnic Vs. Religious Group Station
SS7G8 The student will describe the diverse cultures of the people who live in Southwest Asia (Middle East) a. Explain the difference between an ethnic group and a religious group. Ethnic vs. Religious Group Station An ethnic group is a group of people who share cultural ideas and beliefs that have been a part of their community for generations. The characteristics they may have in common could include a language, a religion, a shared history, types of foods, and a set of traditional stories, beliefs, or celebrations. These things make up a common culture shared by those in a particular ethnic group. An example of an ethnic group from Southwest Asia is the Kurds. This group lives in a mountain region that spans Iran, Iraq, Syria, and Turkey. Kurds speak Kurdish, and most are Muslim. Kurds do not have their own homeland or government. They are a minority group ruled by the country where they live. Other examples of ethnic groups in the Middle East include Arab and Persian, among others. A religious group shares a belief system in a god or gods, with a specific set of rituals and literature. People from different ethnic groups may share the same religion, though they may be from very different cultures. Religion has been important to the history of Southwest Asia. Christianity, Islam, Judaism were started in this region. People who follow Judaism are called Jews. Followers of Christianity are called Christians. Followers of Islam are called Muslims. 1. What is an ethnic group? 2. What are their characteristics? 3. What are some examples of ethnic groups? 4. -
The Birth of Al-Wahabi Movement and Its Historical Roots
The classification markings are original to the Iraqi documents and do not reflect current US classification. Original Document Information ~o·c·u·m·e·n~tI!i#~:I~S=!!G~Q~-2!110~0~3~-0~0~0~4'!i66~5~9~"""5!Ii!IlI on: nglis Title: Correspondence, dated 24 Sep 2002, within the General Military Intelligence irectorate (GMID), regarding a research study titled, "The Emergence of AI-Wahhabiyyah ovement and its Historical Roots" age: ARABIC otal Pages: 53 nclusive Pages: 52 versized Pages: PAPER ORIGINAL IRAQI FREEDOM e: ountry Of Origin: IRAQ ors Classification: SECRET Translation Information Translation # Classification Status Translating Agency ARTIAL SGQ-2003-00046659-HT DIA OMPLETED GQ-2003-00046659-HT FULL COMPLETED VTC TC Linked Documents I Document 2003-00046659 ISGQ-~2~00~3~-0~0~04~6~6~5~9-'7':H=T~(M~UI:7::ti""=-p:-a"""::rt~)-----------~II • cmpc-m/ISGQ-2003-00046659-HT.pdf • cmpc-mIlSGQ-2003-00046659.pdf GQ-2003-00046659-HT-NVTC ·on Status: NOT AVAILABLE lation Status: NOT AVAILABLE Related Document Numbers Document Number Type Document Number y Number -2003-00046659 161 The classification markings are original to the Iraqi documents and do not reflect current US classification. Keyword Categories Biographic Information arne: AL- 'AMIRI, SA'IO MAHMUO NAJM Other Attribute: MILITARY RANK: Colonel Other Attribute: ORGANIZATION: General Military Intelligence Directorate Photograph Available Sex: Male Document Remarks These 53 pages contain correspondence, dated 24 Sep 2002, within the General i1itary Intelligence Directorate (GMID), regarding a research study titled, "The Emergence of I-Wahhabiyyah Movement and its Historical Roots". -
M.A Urdu and Iqbaliat (Final)
The Islamia University of Bahawalpur Notification No. 39/CS M.A. Urdu and Iqbaliat (Final) First Annual Examination, 2020 It is hereby notified that the result of the following External/Private candidates of the Master of Arts Composite First Annual Examination, 2020 held in Feb, 2021 in the subject of Urdu and Iqbaliat has been declared as under:- Maximum Marks in this Examination : 1100 Minimum Pass Marks : 40 % This notification is issued as a notice only. Errors and omissions excepted. An entry appearing in it does not in itself confer any right or privilege independently to the grant of a proper Certificate/Degree which will be issued under the Regulations in due Course. -5E -4E Appeared: 458 Passed: 386 Pass Percentage: 84.28 % Roll# Regd. No Name and Father's Name Result Marks Div Papers to reappear and chance 64001 2016-WST-348 SANA RASHEED Pass 637 2nd ABDUL RASHEED KHAN VII IX X XI 64002 2016-WNDR-19 AYESHA JAVAID Fail JAVAID AKHTAR R/A till S-22 64003 2014-IWY-88 SEERAT UL AROOJ Pass 653 2nd NASIR AHMAD 64004 2016-MOCB-05 FAZEELA BIBI Pass 712 1st JAM GAMMON 64005 2016-WST-164 FOZIA SHARIF Pass 690 1st MUHAMMAD SHARIF 64006 2016-WBDR-173 ANAM ASGHAR Pass 740 1st MUHAMMAD ASGHAR 64007 2018-BDC-440 AMNA RAFEEQ Pass 730 1st MUHAMMAD RAFEEQ 64008 2016-BDC-481 ZAHID RAZZAQ Pass 741 1st ABDUL RAZZAQ 64009 2016-BDC-427 SAIF ULLAH ZAFAR Pass 745 1st ZAFAR AHMAD 64010 2015-BDC-623 MUHAMMAD MUJAHID Pass 617 2nd MUHAMMAD AKRAM 64011 10-BDC-277 MUHAMMAD GHUFRAN Pass 753 1st MALIK ABDUL QADIR 64012 2016-US-16 MUHAMMAD UMAIR Pass 660 1st GHULAM RASOOL 64013 2016-BDC-434 MUHAMMAD AHMAD SHEHZAD Pass 647 2nd LIAQUAT ALI 64014 2015-AICB-08 SHAHZAD HUSSAIN Pass 617 2nd SYED SAJJAD HUSSAIN 64015 2016-BDC-542 HASNAIN AHMED Pass 667 1st MULAZIM HUSSAIN Prepared By--------------- Checked By-------------- Page 1 of 24 Roll# Regd. -
MUSLIMS in BERLIN Muslims in Berlin
berlin-borito-10gerinc-uj:Layout 1 4/14/2010 5:39 PM Page 1 AT HOME IN EUROPE ★ MUSLIMS IN BERLIN Muslims in Berlin Whether citizens or migrants, native born or newly-arrived, Muslims are a growing and varied population that presents Europe with challenges and opportunities. The crucial tests facing Europe’s commitment to open society will be how it treats minorities such as Muslims and ensures equal rights for all in a climate of rapidly expanding diversity. The Open Society Institute’s At Home in Europe project is working to address these issues through monitoring and advocacy activities that examine the position of Muslims and other minorities in Europe. One of the project’s key efforts is this series of reports on Muslim communities in the 11 EU cities of Amsterdam, Antwerp, Berlin, Copenhagen, Hamburg, Leicester, London, Marseille, Paris, Rotterdam, and Stockholm. The reports aim to increase understanding of the needs and aspirations of diverse Muslim communities by examining how public policies in selected cities have helped or hindered the political, social, and economic participation of Muslims. By fostering new dialogue and policy initiatives between Muslim communities, local officials, and international policymakers, the At Home in Europe project seeks to improve the participation and inclusion of Muslims in the wider society while enabling them to preserve the cultural, linguistic, and religious practices that are important to their identities. OSI Muslims in Berlin At Home in Europe Project Open Society Institute New York – London – Budapest Publishing page OPEN SOCIETY INSTITUTE Október 6. Street 12. 400 West 59th Street H-1051 Budapest New York, NY 10019 Hungary USA OPEN SOCIETY FOUNDATION 100 Cambridge Grove W6 0LE London UK TM a Copyright © 2010 Open Society Institute All rights reserved AT HOME IN EUROPE PROJECT ISBN Number: 978-1-936133-07-9 Website www.soros.org/initiatives/home Cover Photograph by Malte Jäger for the Open Society Institute Cover design by Ahlgrim Design Group Layout by Q.E.D. -
1 by Shahinur Bashar the Rohingya Refugee
The Rohingya Refugee Crisis in Bangladesh: Environmental Impacts, Policies, and Practices By Shahinur Bashar MPP Essay Submitted to Oregon State University In partial fulfillment of the requirements for the degree of Master in Public Policy 1 Presented on July 12, 2021 Master of Public Policy Essay of Shahinur Bashar APPROVED: Erika Allen Wolters, Committee Chair David Bernell, Committee Member Brent S. Steel, Committee Member Shahinur Bashar, Author 2 Abstract The Rohingya community have faced continuous violence, discrimination and statelessness in the Rakhine State of Myanmar. In 2017, a violent crackdown by Myanmar’s army on Rohingya Muslims sent almost a million fleeing across the border of Bangladesh. They found their temporary home in the refugee camps of Cox’s Bazar, Bangladesh – now the largest refugee camp in the world. As a result of the sudden influx to Cox’s Bazar, a hotspot of enriched bio-diversity, the area is facing severe challenges to maintain the natural ecosystem. Regions like Teknaf, with a wildlife sanctuary of about 11,615 ha are now almost deserted. This paper aims to describe the major environmental effects of the Rohingya refugee influx including: deforestation, severe water scarcity and pollution, wildlife habitat loss, fragmentation, and destruction, poor management of solid and human waste, improper drainage systems, air pollution, surface water pollution, etc. Moreover, the paper seeks to analyze the policies, practices and role of the host-community government to mitigate the effects. While there are notable successful projects, like the Refugee, Relief and Repatriation Commission (RRRC) providing liquefied petroleum gas (LPGs) to meet energy needs of the Rohingya, impacts to biodiversity continues to be affected by lack of usable water and wildlife destruction. -
The Strategic Landscape: Avoiding Future Generations of Violent Extremists by Kathleen Meilahn
The Strategic Landscape: Avoiding Future Generations of Violent Extremists by Kathleen Meilahn Strategic Insights is a bi-monthly electronic journal produced by the Center for Contemporary Conflict at the Naval Postgraduate School in Monterey, California. The views expressed here are those of the author(s) and do not necessarily represent the views of NPS, the Department of Defense, or the U.S. Government. Introduction This article addresses the global environment, with a specific focus on U.S. Central Command’s (USCENTCOM’s) Area of Operations (AOR), and it contemplates the question: How can we avoid losing the next generation to Violent Extremists (VE)? It focuses on Islamic VEs, both Sunni and Shi’ia, addresses the Human Terrain and seeks to identify individual’s personal motivations. This article does not state official USCENTCOM policy or opinions. Today, the United States’ primary national security challenge centers around a problem that, should we “get it wrong,” will have transcendent implications. Terrorism and violence have plagued humankind throughout history, but now the world finds itself at yet another critical juncture. The terror challenge is the nexus of a multiplicity of issues that lead toward it, like the spokes on a wheel lead from the rim to the hub. Alternatively, terrorist vision can inform a multiplicity of issues and lead outward toward the rim, out to where the rubber meets the road. In contrast to ongoing efforts to understand the enemy’s extremist theological ideology, there has been less energy devoted to understanding the radicalization process or to understand what leads individuals to become radicalized and act out in violence or terror, or to understand the impact of U.S. -
Iran: Ethnic and Religious Minorities
Order Code RL34021 Iran: Ethnic and Religious Minorities Updated November 25, 2008 Hussein D. Hassan Information Research Specialist Knowledge Services Group Iran: Ethnic and Religious Minorities Summary Iran is home to approximately 70.5 million people who are ethnically, religiously, and linguistically diverse. The central authority is dominated by Persians who constitute 51% of Iran’s population. Iranians speak diverse Indo-Iranian, Semitic, Armenian, and Turkic languages. The state religion is Shia, Islam. After installation by Ayatollah Khomeini of an Islamic regime in February 1979, treatment of ethnic and religious minorities grew worse. By summer of 1979, initial violent conflicts erupted between the central authority and members of several tribal, regional, and ethnic minority groups. This initial conflict dashed the hope and expectation of these minorities who were hoping for greater cultural autonomy under the newly created Islamic State. The U.S. State Department’s 2008 Annual Report on International Religious Freedom, released September 19, 2008, cited Iran for widespread serious abuses, including unjust executions, politically motivated abductions by security forces, torture, arbitrary arrest and detention, and arrests of women’s rights activists. According to the State Department’s 2007 Country Report on Human Rights (released on March 11, 2008), Iran’s poor human rights record worsened, and it continued to commit numerous, serious abuses. The government placed severe restrictions on freedom of religion. The report also cited violence and legal and societal discrimination against women, ethnic and religious minorities. Incitement to anti-Semitism also remained a problem. Members of the country’s non-Muslim religious minorities, particularly Baha’is, reported imprisonment, harassment, and intimidation based on their religious beliefs. -
The Differences Between Sunni and Shia Muslims the Words Sunni and Shia Appear Regularly in Stories About the Muslim World but Few People Know What They Really Mean
Name_____________________________ Period_______ Date___________ The Differences Between Sunni and Shia Muslims The words Sunni and Shia appear regularly in stories about the Muslim world but few people know what they really mean. Religion is important in Muslim countries and understanding Sunni and Shia beliefs is important in understanding the modern Muslim world. The beginnings The division between the Sunnis and the Shia is the largest and oldest in the history of Islam. To under- stand it, it is good to know a little bit about the political legacy of the Prophet Muhammad. When the Prophet died in the early 7th Century he not only left the religion of Islam but also an Islamic State in the Arabian Peninsula with around one hundred thousand Muslim inhabitants. It was the ques- tion of who should succeed the Prophet and lead the new Islamic state that created the divide. One group of Muslims (the larger group) elected Abu Bakr, a close companion of the Prophet as the next caliph (leader) of the Muslims and he was then appointed. However, a smaller group believed that the Prophet's son-in-law, Ali, should become the caliph. Muslims who believe that Abu Bakr should be the next leader have come to be known as Sunni. Muslims who believe Ali should have been the next leader are now known as Shia. The use of the word successor should not be confused to mean that that those that followed the Prophet Muhammad were also prophets - both Shia and Sunni agree that Muhammad was the final prophet. How do Sunni and Shia differ on beliefs? Initially, the difference between Sunni and Shia was merely a difference concerning who should lead the Muslim community.