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Қарағанды Университетiнiң Хабаршысы Вестник Карагандинского Университета Bulletin of the Karaganda University
ISSN 2518-7236 Индексі 74621 Индекс 74621 ҚАРАҒАНДЫ УНИВЕРСИТЕТIНIҢ ÕÀÁÀÐØÛÑÛ ÂÅÑÒÍÈÊ BULLETIN КАРАГАНДИНСКОГО OF THE KARAGANDA УНИВЕРСИТЕТА UNIVERSITY ТАРИХ. ФИЛОСОФИЯ сериясы Серия ИСТОРИЯ. ФИЛОСОФИЯ HISTORY. PHILOSOPHY Series № 3(87)/2017 Шілде–тамыз–қыркүйек 29 қыркүйек 2017 ж. Июль–август–сентябрь 29 сентября 2017 г. July–August–September September, 29, 2017 1996 жылдан бастап шығады Издается с 1996 года Founded in 1996 Жылына 4 рет шығады Выходит 4 раза в год Published 4 times a year Қарағанды, 2017 Караганда, 2017 Karaganda, 2017 Бас редакторы ЖМ ХҒА академигі, заң ғыл. докторы, профессор Е.Қ.Көбеев Бас редактордың орынбасары Х.Б.Омаров, ҚР ҰҒА корр.-мүшесі, техн. ғыл. д-ры, профессор Жауапты хатшы Г.Ю.Аманбаева, филол. ғыл. д-ры, профессор Редакция алқасы Б.И.Карипбаев, ғылыми редактор филос. ғыл. д-ры (Қазақстан); Б.Е.Колумбаев, филос. ғыл. д-ры (Қазақстан); Р.М.Жумашев, тарих ғыл. д-ры (Қазақстан); В.В.Козина, тарих ғыл. д-ры (Қазақстан); В.C.Батурин, филос. ғыл. д-ры (Қазақстан); З.Г.Сактаганова, тарих ғыл. д-ры (Қазақстан); Ж.С.Сыздыкова, тарих ғыл. д-ры (Ресей); Б.А.Амирова, психол. ғыл. д-ры (Қазақстан); А.Н.Джумагельдинов, PhD (Франция); В.И.Разумов, филос. ғыл. д-ры (Ресей); Н.А.Головин, əлеум. ғыл. д-ры (Ресей); Р.М.Зиязетдинов, тарих ғыл. д-ры (Ресей); Б.Н.Кылышбаева, əлеум. ғыл. д-ры (Қазақстан); А.К.Жолдубаева, филос. ғыл. д-ры (Қазақстан); Ш.М.Мухтарова, пед. ғыл. д-ры (Қазақстан); Кристиан-Раду Кереджи, PhD (Румыния); В.С.Агаджанян, əлеум. ғыл. д-ры (АҚШ); Р.М.Шукуров, тарих ғыл. д-ры (Ресей); В.Г.Рыженко, тарих ғыл. -
I Know What a Muslim Really Is Younis.Pdf
Middlesex University Research Repository An open access repository of Middlesex University research http://eprints.mdx.ac.uk Younis, Tarek ORCID: https://orcid.org/0000-0002-0747-8782 and Hassan, Ghayda (2019) "I know what a Muslim really is": how political context predisposes the perceived need for an objective Muslim identity. Journal of Contemporary Religion, 34 (1) . pp. 1-19. ISSN 1353-7903 [Article] (doi:10.1080/13537903.2019.1585095) Final accepted version (with author’s formatting) This version is available at: https://eprints.mdx.ac.uk/28957/ Copyright: Middlesex University Research Repository makes the University’s research available electronically. Copyright and moral rights to this work are retained by the author and/or other copyright owners unless otherwise stated. The work is supplied on the understanding that any use for commercial gain is strictly forbidden. A copy may be downloaded for personal, non-commercial, research or study without prior permission and without charge. Works, including theses and research projects, may not be reproduced in any format or medium, or extensive quotations taken from them, or their content changed in any way, without first obtaining permission in writing from the copyright holder(s). They may not be sold or exploited commercially in any format or medium without the prior written permission of the copyright holder(s). Full bibliographic details must be given when referring to, or quoting from full items including the author’s name, the title of the work, publication details where relevant (place, publisher, date), pag- ination, and for theses or dissertations the awarding institution, the degree type awarded, and the date of the award. -
Religion and Geography
Park, C. (2004) Religion and geography. Chapter 17 in Hinnells, J. (ed) Routledge Companion to the Study of Religion. London: Routledge RELIGION AND GEOGRAPHY Chris Park Lancaster University INTRODUCTION At first sight religion and geography have little in common with one another. Most people interested in the study of religion have little interest in the study of geography, and vice versa. So why include this chapter? The main reason is that some of the many interesting questions about how religion develops, spreads and impacts on people's lives are rooted in geographical factors (what happens where), and they can be studied from a geographical perspective. That few geographers have seized this challenge is puzzling, but it should not detract us from exploring some of the important themes. The central focus of this chapter is on space, place and location - where things happen, and why they happen there. The choice of what material to include and what to leave out, given the space available, is not an easy one. It has been guided mainly by the decision to illustrate the types of studies geographers have engaged in, particularly those which look at spatial patterns and distributions of religion, and at how these change through time. The real value of most geographical studies of religion in is describing spatial patterns, partly because these are often interesting in their own right but also because patterns often suggest processes and causes. Definitions It is important, at the outset, to try and define the two main terms we are using - geography and religion. What do we mean by 'geography'? Many different definitions have been offered in the past, but it will suit our purpose here to simply define geography as "the study of space and place, and of movements between places". -
Cultural Muslims: Popular Religiosity Among Teachers in Public Elementary Schools 1 in Turkey
Tarih Kültür ve Sanat Ara ştırmaları Dergisi (ISSN: 2147-0626) Journal of History Culture and Art Research Vol. 2, No. 3, September 2013 Revue des Recherches en Histoire Culture et Art Copyright © Karabuk University http://kutaksam.karabuk.edu.tr/index.php اث ا ر وا وا DOI: 10.7596/taksad.v2i3.270 Cultural Muslims: Popular Religiosity Among Teachers in Public Elementary Schools 1 in Turkey Selman YILMAZ * Abstract Even though there are many studies about religious life in Turkey, there are very few that examine religiosity within a specific profession. This study explores popular religiosity among Turkish elementary school teachers. Popular religion, folk religion, unofficial religion, invisible religion, common religion, religious populism—all of these terms point to a dimension of religious life that suggests a differentiation between the religion of ordinary people and the religion of theologians, reverends, and other religious professionals. In this study, I use the results of a survey that I conducted with 295 teachers in 12 public elementary schools in Turkey in 2005 to explore popular religiosity among teachers. The results show that popular religiosity is lower among teachers than the majority of population. However, some teachers make religion a part of their cultural life, and see the practice of religion as a cultural habit. Key words: Popular religion, perception of religion, Turkish Islam, teachers. Introduction This paper presents different forms of religious life in terms of perception of religion, popular/cultural religiosity, and official religion among public elementary school teachers in Turkey. In this study, I use the results of a survey that I conducted with 295 teachers in 12 public elementary schools in Turkey in 2005. -
Reconfiguring French Secularism: the Mosque As the New Multicultural Space of Young Muslims
Syracuse University SURFACE Dissertations - ALL SURFACE December 2015 Reconfiguring rF ench Secularism: The Mosque as the New Multicultural Space of Young Muslims Ayse Ozcan Syracuse University Follow this and additional works at: https://surface.syr.edu/etd Part of the Social and Behavioral Sciences Commons Recommended Citation Ozcan, Ayse, "Reconfiguring rF ench Secularism: The Mosque as the New Multicultural Space of Young Muslims" (2015). Dissertations - ALL. 400. https://surface.syr.edu/etd/400 This Dissertation is brought to you for free and open access by the SURFACE at SURFACE. It has been accepted for inclusion in Dissertations - ALL by an authorized administrator of SURFACE. For more information, please contact [email protected]. ABSTRACT This dissertation explores the ways in which secularism communicates with Islam both as a socio-political concept and as daily practice in the context of France. Most studies examine this process through the uses of the headscarf or within the framework of terrorism. This study suggests a fresh perspective by using an experimental spatial analysis with a focus on the major mosques and the practices of mosque congregants. It poses the question how French Muslims reconcile French secularism (laïcité) with Islam through the use of the mosque space. In this respect, mosques are transformed into alternative multicultural spaces where the secular and Islamic are given new meanings and negotiated by Muslims. I argue that the primary actors of this transformation are young Muslims with a dynamic and innovative approach to contextual interpretations of secular and Islamic practices. In this respect, they differ from their conservative counterparts who are bound to the Islamic teachings in Muslim countries regardless of their relevancy. -
Islam at the Center: Technological Complexes and the Roots of Modernity
Islam at the Center: Technological Complexes and the Roots of Modernity Edmund Burke III (History/ U.C. Santa Cruz) orld historians are used to thinking of the ways in which W Islamic civilization was the legatee of ancient Middle Eastern civilizations and thus able to pass on the knowledge of the ancients to the modern West. Often the argument is presented as a simple transfer: How Greek Science Passed to the Arabs, as Delacy O’Leary puts it.1 The idea of “Islam at the Center” is therefore a familiar one. In an effort to move away from the cultural nationalist “who invented what” game, I would like to examine how and why some key technological complexes (“toolkits”) came to be standardized in the period 1000 to 1500 C.E. Our story is not one of independent invention, but of the operations of an unconscious human collective process over very long run (say, the history of agrarian empires, ca. 3000 B.C.E. to 1750 C.E.). At this level of abstraction what is striking is how individual technological solutions to concrete problems cumulatively accumulated in local and regional contexts before coming together under the auspices of Islam and being subsequently diffused throughout the world. I return to this theme in the conclusion. Historians of the Islamic world, most notably Marshall Hodgson, whose Venture of Islam remains a basic reference, have argued that Islam was central to the emergence of the modern world in several different ways.2 As the legatee of the ancient civilizations of the Indo- 1 DeLacy O’Leary, How Greek Science Passed to the Arabs (London: Routledge and Kegan Paul, 1949). -
People and Things in the Qur'an
People and things in the Quran Compiled by Sohail Qasim, Principal, Sunday Madrassa Source: https://en.wikipedia.org/wiki/List_of_characters_and_names_mentioned_in_the_Quran In the name of) ﺑِ ْﺳ ِﻡ ﱠ ِ ﱠﺍﻟﺭ ْﺣ َﻣ ِﻥ ﱠﺍﻟﺭ ِﺣ ِﻳﻡ The total number of verses in the Quran is 6348. This includes 112 unnumbered Allah the most Compassionate, most Merciful ), also known as Basmalahs, which occur at the beginning of the Suras. Without the unnumbered Basmalahs, the total number of verses in the Quran is 6236. ﺑِ ْﺳ ِﻡ ﱠ ِ ﱠﺍﻟﺭ ْﺣ َﻣ ِﻥ starts all Suras, except Sura Tawba (Chapter 9) (which does not contain ﺑِ ْﺳ ِﻡ ﱠ ِ ﱠﺍﻟﺭ ْﺣ َﻣ ِﻥ ﱠﺍﻟﺭ ِﺣﻳﻡ Note that at all, but this Basmala occurs within Sura Al-Naml (Chapter 27) in verse 30, where it prefaces a letter ﱠﺍﻟﺭ ِﺣﻳﻡ from Prophet Solomon to Bilqis, the Queen of Sheba. Furthermore, Sura Al-Fatiha (Chapter 1) is the only Sura is mentioned in the Quran is 114 (112 times unnumbered at the ﺑِ ْﺳ ِﻡ ﱠ ِ ﱠﺍﻟﺭ ْﺣ َﻣ ِ ﻥ ﱠﺍﻟﺭ ِﺣﻳﻡ So, the total number times beginning of 112 Suras + 1 time numbered at the beginning of Sura Fatiha + 1 time inside Sura Al-Naml). External links Al-Quran, open source multi- language Quran project Online Quran Learning People and things in the Quran Characters God in Islam (Allah) Names of God found in the Quran Israfil Izra'il/Azrael (Malak al-Mawt) Jibra'il/Gabriel (Al-Ruh al-Amin) and Holy Spirit (Al-Ruh al-Qudus) and Al-Ruh (The Angels Maalik Mika'il/Michael Harut and Marut Iblīs/Devil or Shaitan/Satan Jinns Ifrit Ghilman and Wildan In Heaven (Jannah) Houri Prophets Ādam/Adam -
Concept for Integrating Sharia Law Into Secular Law Systems وَجَاهِدُوا فِي َّللاهِ
Concept for integrating Sharia law into secular law systems Presentation by Dr. Abdel Rahman Mihalffy REMARKS When we say the word Muslim I don’t think we comprehend the real and classical meaning of the word. Does anyone of you know who Muslim is? In English the one who bow to God with full submission. I collected here some of those Ayas from the Holy Quran where the word “Muslim” occurs. It will surprise you: 22. Surah: Al-Hajj, Pilgrimage ِ ِ ِ ِ ِ ِ ِ ِ ِ ِه َوَجاهُدوا في هَّللا َح هق جَهاده ُهَو ا ْجتََبا ُكْم َوَما َجَع َل َعَلْيُكْم في ال دي ِن م ْن َحَرٍج مل َة ِ ِ ِ ِ ِ ِ ِ ن ِ أَبيُكْم إْبَارهيَم ُهَو َسهما ُكُم اْل ُم ْسلمي َن من َقْب ُل َوفي َهَذا لَيُكوَ الهرُسوُل َشهيًدا َعَلْيُكْم ِ ِ ه ِ ِ ِ َوتَُكوُنوا ُشَهَداء َعَلى الهناس َفأَقي ُموا ال هصََلةَ َوآتُوا الزَكاةَ َوا ْعتَص ُموا با هَّلل ُهَو َمْوََل ُكْم َفِنعم اْلموَلى وِنعم الهن ِصير ﴿٧٨﴾ ْ َ َْ َ ْ َ ُ 78. And strive in His cause as ye ought to strive, (with sincerity and under discipline). He has chosen you, and has imposed no difficulties on you in religion; it is the cult of your father Abraham. It is He Who has named you Muslims, both before and in this (Revelation); that the Messenger may be a witness for you, and ye be witnesses for mankind! So establish regular Prayer, give regular Charity, and hold fast to Allah. He is your Protector - the Best to protect and the Best to help! 2. -
Orientalism and Living Together in Postcolonial Era: Muslim Visibility in Le V If Magazine
American International Journal of Social Science Vol. 7, No. 3, September 2018 doi:10.30845/aijss.v7n3p2 Orientalism and Living Together in Postcolonial Era: Muslim Visibility in Le V if Magazine Assist. Prof. Dr. Müşerref YARDIM Department of Sociology Faculty of Social Sciences and Humanities Necmettin Erbakan University Konya / Turkey Abstract By continuing to form an “Other” in postcolonial period, Orientalism, which becomes a tool for colonialism, has been impeding the process of living together in multicultural structures. Multiculturalism, which emphasises the relationships among “Me” and “Other”, becomes one of the characteristics of European societies after colonialism and migration. In multicultural Europe, approach to “Other” and living together with “Other” sometimes get stuck. Muslims whose relationships with Europe can be traced back to old times are currently considered as a threat for European societies. The share of media in recognizing Muslims as a danger is very high. Media plays a crucial role on the formation of negative Muslim image by bringing the visibility of Muslims to its agenda. This study will attempt to analyse how Le Vif magazine questions living together by othering Muslim population living in Belgium through its covers. Keywords: Orientalism, Media, Le Vif, Muslim, Living Together Introduction Orientalism, which is defined as the “Science of East” that searches for the history, culture, language, and religion of Eastern people, is not a simple theme or political area silently formed by culture, science, and institutions as Edward Said stated. Nor is it a large and widespread collection of works written on the East. It can also not be regarded as a hostile “imperialist plot” about crushing Eastern world by West and it does not represent this view. -
In Member States of the Organisation of Islamic Cooperation
THE PROCESS OF ABOLISHING THE DEATH PENALTY IN MEMBER STATES OF THE ORGANISATION OF ISLAMIC COOPERATION THE PROCESS “No value can ever justify putting the value of human life into perspective so far as to eliminate it legally” – Abdou Diouf, former President of the Republic of Senegal, former General Secretary of the International Organisation of OF ABOLISHING La Francophonie. “Even though the death penalty has been applied throughout the world and throughout the ages, murders continue to occur. The death penalty has not THE DEATH PENALTY acted as a deterrent” – Liew Vui Keong, former Minister in the Prime Minister’s Department for Law of Malaysia. IN MEMBER STATES “Imposing the death penalty is of no benefit to justice” – Thomas Boni Yayi, former President of the Republic of Benin and former President of the African Union. OF THE ORGANISATION 149 States worldwide have now abolished the death penalty in law or in practice. The issue of the death penalty in the OIC member States clashes OF ISLAMIC with the belief that it would be impossible for an Islamic State to abolish this punishment. However, certain religious leaders agree that there is no consensus in schools of Quranic interpretation on the absolute necessity of enforcing COOPERATION the death penalty, and several Muslim-majority states have already abolished capital punishment in law. IN MEMBER STATES OF THE ORGANISATION ISLAMIC COOPERATION Of the 57 OIC member States, 19 have abolished the death penalty for all crimes or ordinary crimes, 14 have a moratorium on it and 24 are retentionist States. Most of the Islamic world has abolished the death penalty in law or in practice. -
Islamic Religiosity in the West: Belonging and Political Engagement in Multicultural Cities
Islamic Religiosity in the West: Belonging and Political Engagement in Multicultural Cities Project Investigators: FETHI MANSOURI MICHELE LOBO BRYAN S. TURNER AMELIA JOHNS With Research Support From: Liudmila Kirpitchenko Virginie Andre Matteo Vergani Discovery Project (DP130102601) Report Islamic Religiosity and Challenge of Political Engagement and National Belonging in Multicultural Western Cities Prof Fethi Mansouri, Dr Michele A Lobo, Prof Bryan S Turner Administering Organisation, Deakin University Project Summary This project investigates how participation in Islamic religious practices strengthens attachments to the western cities where Muslims have chosen to live. It will contribute to global, national and local policy outcomes that focus on the challenges of accommodating minority religions in diverse western cities. ISSN: 978-0-646-97150-6 Recommended citation: Mansouri, F., Lobo, M., Johns, A. & Turner, B. (2017), Islamic Religiosity in the West: Belonging and Political Engagement in Multicultural Cities. Deakin University Publising, Melbourne. Unless otherwise indicated, images contained within this report are sourced from unsplash.com and licensed under Creative Commons Zero. Table of Contents ACKNOWLEDGMENTS ..............................................................................................................................................03 EXECUTIVE SUMMARY .............................................................................................................................................04 Self, Identity -
Muslims and Islam in the UK : a Research Synthesis FULL REPORT
MARCH 2018 Muslims and Islam in the UK : A Research Synthesis FULL REPORT Professor Kim Knott, Lancaster University This report was produced from the ‘Ideas, Beliefs and Values in Social Context’ Programme, funded by CREST. You can find out more about the programme here: https://crestresearch.ac.uk/projects/ ideas-beliefs-values. An executive summary and seven CREST Guides were also produced from this research. They are available to download at www.crestresearch.ac.uk/BritishMuslims About CREST The Centre for Research and Evidence on Security Threats (CREST) is a national hub for understanding, countering and mitigating security threats. It is an independent centre, commissioned by the Economic and Social Research Council (ESRC) and funded in part by the UK security and intelligence agencies (ESRC Award: ES/N009614/1). www.crestresearch.ac.uk ©2018 CREST Creative Commons 4.0 BY-NC-SA licence. www.crestresearch.ac.uk/copyright TABLE OF CONTENTS EXECUTIVE SUMMARY ..........................................................................................................................6 INTRODUCTION .....................................................................................................................................12 1. BRITISH MUSLIMS – HISTORY, DEMOGRAPHY AND COMMUNITIES ...........................13 1.1 History ..........................................................................................................................................................................13 1.2 British Muslims today: the statistics