Islamic revival and reform movements

The aim of the research is to study the role of Muhammadiyah, Indonesia's second-largest Islamic organization, in humanitarian response efforts in Gaza, Palestine during the intensified conflict of 2023-2024. Through a qualitative method combining document analysis, media reports, and organizational communications, this study examines how faithbased organizations (FBOs) navigate complex political landscapes while delivering humanitarian aid in conflict zones. Research results indicate that Muhammadiyah implemented a multifaceted humanitarian program encompassing medical assistance, food security initiatives, educational support, and advocacy efforts. The organization effectively utilized its religious identity to mobilize resources domestically while maintaining neutrality principles in aid distribution. Findings suggest that Indonesian FBOs like Muhammadiyah offer unique contributions to international humanitarian response through their cultural competency, religious legitimacy, and ability to access Muslim solidarity networks. The organization's dual approach of immediate humanitarian aid coupled with peace advocacy demonstrates how FBOs can address both short-term relief and long-term conflict transformation. This research contributes to the growing literature on the role of Southern humanitarian actors and faith-based organizations in conflict settings, highlighting the distinctive capabilities of Islamic organizations in humanitarian diplomacy. While Muhammadiyah faced operational challenges including access restrictions and coordination difficulties, its work represents a significant model of faith-based humanitarian intervention that balances religious identity with internationally recognized humanitarian principles.

Shah Waliullah of Delhi, the famous eighteenth-century Naqshbandi, is widely recognized as a major figure in the emergence of Islamic reformist discourse in South Asia, but we still have little sense of the first audiences who engaged with his ideas. This article seeks to further our understanding of the crystallization of this reform-oriented Waliullahi public by recreating the fragmentary biography of his lifelong companion and disciple Nurullah Budhanwi. While he didn't write any books that survive, accounts of Nurullah's life and reports of his oral statements are scattered throughout texts produced by Waliullah's circle, and provide insight into the conflicting intellectual, ethical, and affective responses to Waliullah's thought in his own lifetime. This article demonstrates that Nurullah felt deep concern about what his acceptance of Waliullahi reformist ideas might mean for his material and spiritual life, suggesting that the formation of this new reform-oriented public was a fraught process entailing contestation and negotiation. Nurullah's biography shows us that intellectual histories that rely on discussions of abstract ideas of famous thinkers or the simplistic reconstruction of scholarly networks fail to do justice to the complex life of ideas in the world.

This study investigated the knowledge and attitudes of students towards learning Islamic
Studies in Ibadan North Local Government Area of Oyo State, Nigeria. A descriptive
survey research design was employed, and a sample of 100 students was selected from 4
secondary schools in the Local Government area. The data were collected using a
questionnaire and analyzed using descriptive and inferential statistics. Some relevant
literatures were reviewed and appraised in chapter two that showed the various views of
researchers on the research topics. The data collected was analyzed using simple
descriptive statistics such as frequency table, percentage, mean and standard deviation
where necessary.
The study also revealed that students have a moderate level of knowledge of Islamic
Studies, with strengths in areas such as the five pillars of Islam and weaknesses in areas
such as Islamic history and some aspects in the content of the Quran. In addition, the study
established that students generally display positive attitudes towards learning Islamic
Studies with majority expressing that they find learning Islamic Studies enjoyable and that
they feel motivated to learn Islamic Studies, Also, majority of the respondents agreed to
finding the topics covered in Islamic Studies interesting.
In addition, the investigation showed that both male and female teachers have the same
opinion regarding students’ knowledge and attitudes towards learning Islamic Studies.
Moreover, all the teachers agreed that students show genuine interest in learning Islamic
Studies and that parents are supportive in reinforcing Islamic values taught in class.
However, majority of the teachers opines that students rarely seek additional knowledge of
Islamic Studies outside classroom and that students rarely relate Islamic teachings to their
daily lives.
In summary, this study provides a valuable contribution to the field of Islamic education,
highlighting the need for ongoing evaluation and improvement to ensure that students
receive a high-quality and relevant education.
Word Count: 315
Keywords: Islamic Studies, Students' Knowledge, Attitudes, Islamic Education.

এই গবেষণাগ্রন্থটির মূল প্রস্তাব এইমত - বাঙালি মুসলমানের জনপরিসর নির্মাণের প্রসঙ্গ মুলতুবি রেখে এই উপমহাদেশের আধুনিকতার বোঝাপড়া সম্পূর্ণ হবে না। সেই আধুনিকতা বুঝতে হবে সংস্কারযানী ইসলামের সঙ্গে ভাষা ও সাহিত্যের কোন সম্পর্ক বাঙালি মুসলমান তৈরি করেছিলেন, তাঁদের জাতীয় সাহিত্য বিষয়ক প্রশ্নগুলি কী ছিল, তার মধ্যে দিয়ে। দোভাষী থেকে তৎসম বাংলায় বাঙালি মুসলমানের যাত্রা, কোরআনের বাংলা অনুবাদ, বাংলায় শরিয়তি সুফিবাদ, কারবালার যুদ্ধ-আখ্যান-কাব্য, এসব কিছুকে বিবেচনা পুনর্বিবেচনা করে লেখক দেখতে চেয়েছেন, ইসলামের খিলাফতের কোন নতুন যুক্তি তৈরি হচ্ছে।

Hell (al-nar, the Fire) and Paradise (al-janna, the Garden), as punishment and reward for Muslims for failing in performing obligatory practices or perfecting them, appeared in popular print in late nineteenth-century Bengal, to coalesce an audience as belonging to the umma. In a reformist attempt to offer Islamic eschatology to the masses, references were based on Qurʾanic and hadith-based traditions, available in Urdu and Bangla and borrowed freely from several sources. The fear of torment in Hell and sensory indulgence in Paradise, articulated by the ʿulamaʾ as part of reformist Islam in Bengal, drew awe towards God and piety towards the Prophet. With the Qurʾan and hadis repertoire in Bangla, sharīʿa-based knowledge was standardized, but ʿulamaʾ who were writing doctrinal treatises for the masses created multiple layers of negotiation between high and popular forms of eschatology by exploring the creative potential of the hereafter.

Nurcholish Madjid was born on March 17, 1939, in Pagar Gunung, a small village in South Sumatra, Indonesia. His family belonged to a traditional Muslim community, deeply rooted in Islamic teachings and local customs. His father, Madjid, was a farmer and a devout Muslim, whose commitment to faith influenced Nurcholish from a young age. Growing up in a rural setting, Madjid was exposed early on to the essential values of community, faith, and perseverance. Despite the simplicity of life in Pagar Gunung, his environment fostered curiosity and a desire to understand the wider world.

This review critically engages with Hajj to the Heart: Sufi Journeys Across the Indian Ocean by Scott Kugle, situating it within broader conversations on Islamic intellectual history and Indian Ocean studies. Kugle’s biography of Sheikh ʿAli Muttaqi illuminates the intersection of Sufism, scholarship, and reform during the 16th century, particularly in the context of early modern Gujarat. The review highlights Kugle’s innovative use of hagiographic and juridical sources, his framing of Sufi ethics (akhlāq) and comportment (adab), and his challenge to reductionist views of Sufism as mere social capital. It also draws attention to underexplored connections, such as the shared networks between ʿAli Muttaqi and Zayn al-Din Makhdum of Malabar, suggesting new directions for scholarship in Arabi-Malayalam and Indian Ocean Islamic histories. The review affirms the book’s significance while noting areas for further comparative inquiry, particularly in vernacular Sufi expressions and subaltern legal cultures.

Muslims in Thailand, like those across the Muslim World, have been influenced by modernist, reformist, and revivalist trends from the Middle East and South Asia, challenging traditional religious leadership. This article applies Nile Green's religious economies model to Thai Islam, focusing on five key figures: (1) 'Ahmad Wahab, (2) Direk Kulsiriswad, (3) and Sheikh Rida 'Ahmad Samadi in Bangkok, and (4) Ustadh 'Abdullah Chinarong and (5) Ismail Lutfi Japakiya in the far South. We document the impact of transnational Islamic movement, the connections between them, and how all these were multilingual, cosmopolitan

আল্লামা মুহাম্মদ ইকবাল (১৮৭৭–১৯৩৮) ছিলেন একজন প্রখ্যাত কবি, দার্শনিক ও রাজনীতিবিদ, যিনি "প্রাচ্যের কবি" (শায়ের-এ-মাশরিক) এবং "পাকিস্তানের আধ্যাত্মিক পিতা" হিসেবে পরিচিত। শিয়ালকোটে জন্মগ্রহণকারী ইকবাল লাহোর, কেমব্রিজ ও মিউনিখে শিক্ষালাভ করেন এবং ইসলামিক দর্শন ও পাশ্চাত্য চিন্তাধারার সমন্বয়ে নিজের দার্শনিক ভিত্তি গড়ে তোলেন। তাঁর সাহিত্যকর্মে উর্দু ও ফারসি ভাষায় ইসলামিক আধ্যাত্মিকতা, আত্মশক্তি (খুদী), এবং সামাজিক ন্যায়ের প্রতিফলন ঘটে। উল্লেখযোগ্য গ্রন্থগুলির মধ্যে রয়েছে বাংগে দারা, আসরার-ই-খুদী, এবং শিকওয়া ও জওয়াব-এ-শিকওয়া—যেখানে তিনি ঈশ্বরের সাথে মানবতার সংলাপের মাধ্যেমে ধর্ম ও যুক্তির সমন্বয় ঘটান। রাজনৈতিক ক্ষেত্রে তিনি ১৯৩০ সালের আল্লাহাবাদ ভাষণে ভারতের মুসলমানদের জন্য পৃথক রাষ্ট্রের ধারণা প্রস্তাব করেন, যা পরবর্তীতে পাকিস্তান প্রতিষ্ঠার ভিত্তি হয়ে ওঠে। তাঁর দ্বি-জাতি তত্ত্ব মুসলিম স্বাতন্ত্র্যবোধকে শক্তিশালী করে এবং মুসলিম লীগের নেতৃত্বকে অনুপ্রাণিত করে। ইকবালের দর্শন ইসলামিক পুনর্জাগরণ, আত্মউন্নয়ন ও শিক্ষা সংস্কারের উপর জোর দেয়, যা আজও বৈশ্বিক প্রাসঙ্গিকতা ধরে রেখেছে। পাকিস্তানে তাঁর জন্মদিন "ইকবাল দিবস" জাতীয়ভাবে পালিত হয় এবং তাঁর চিন্তাধারা দক্ষিণ এশিয়া ও ইরানে গভীর প্রভাব বিস্তার করেছে।

The history of advent of Islam in India can be traced back in the trade relations between Arabs and India. Subsequently, after the arrival of Islam in Arab land, the Arab traders played a role of missionaries. Then gradually Islam was disseminated through peaceful means in the Indian Subcontinent. In this regard, Sufis played an important character. After that, Islam became a dominant faith in Indian society, especially during Muslim rule Islam spread far and wide in the Subcontinent. However, later on, due to European Colonialism, Muslim rule showed decay in India. Consequently, the Islamic culture was prone to devastation. Similarly, at internal level, ignorance of the Muslims was another reason of the decline of the Islamic culture. So, Islam underwent a dire need of reform and revival. Hence, afterward there were multiple movements which attempted to reform the Muslim society in order to awake the religious consciousness of the Muslims. Jihād movement, Deoband movement, Aligarh movement, Nadwat-ul-'Ulama, Jam 'āt-i-Islami, etc., were some of the movements which contributed immensely towards the enhancement of intellectual and religious dimension of the Muslim society. They also emphasized on different aspects of Islamic teachings and attempted to permeate Islam in the changing circumstances of the society. Some focused on the political aspect of Islam, some on pure theological dimension of Islam, and some others attempted to counter the modern challenges through a rational understanding of Islam. Hence, they accordingly deliberated on the revival of Islam. All these movements, commonly almost trace the origin of their thought in the religious ideas of Shah Walī-Allah whose comprehensive thought left a deep impact on these subsequent Islamic movements.

Islamic modernism represents a dynamic rethinking of classical Islamic teachings to address today's social, political, economic, and technological challenges. In the Philippinesa nation with a rich Islamic heritage interwoven with indigenous practices and colonial history-a new generation of Muslim thinkers is emerging. These scholars, activists, and religious leaders reinterpret classical texts, reform traditional jurisprudence, and engage in interfaith dialogue. This article explores the historical context, defines Islamic modernism in a modern framework, identifies the key factors that have led to its emergence, profiles several influential thinkers, and discusses the impact and future prospects of modernist ideas in shaping Filipino Muslim society.

The need for philosophy in the Muslim world is a highly contested issue. Those who oppose it argue that the Qur’an is sufficient and that Muslims should not rely on the philosophical ideas of the ancient world. On the other hand, those who recognize the beauty and benefit of engaging in philosophy advocate for its role in shaping the way we perceive and understand the natural world and the reason for our existence in this world. Historically, the development of philosophy in the Muslim caliphates began after the time of the Khulafāʾ al-Rāshidīn (633–661). As the Muslim empires expanded, their scholars came into close contact with the philosophical traditions of earlier civilizations such as the Greek, Persian, and Indian. The growth of philosophy as a vital and dynamic discipline reached its peak during the Abbasid period (750–1258), particularly in Baghdad. At the same time, a parallel intellectual flourishing occurred in Muslim Spain (711–1492), under a dynasty established by one of the surviving members of the Umayyad caliphate. Later, similar developments took place in Damascus and Cairo. These centers of learning actively participated in translating ancient manuscripts from various languages into Arabic, laying the foundation for a rich tradition of philosophical inquiry in the Muslim world.

This research focuses on the semantic understanding of the Sahwa Islamic movement during both its early and later periods. In the context of the Middle East, where complex events and frequent changes occur, theoretical discourse often lags behind these objective changes. Consequently, this article aims to explore the dynamics of the Sahwa Islamic Movement, which is relatively unfamiliar to Iranians, using semantics as a theoretical framework based on the ideas of Toshihiko Izutsu. In semantics, meaning is understood through the causal relationships and interconnections between words, ultimately forming a semantic network. This approach allows for tracing the transformation of the early Sahwa semantic network, rooted in Political Islam during the 1980s and 1990s, to the later Sahwa semantic network, which is centered on Civil Islam in the early 21st century. This semantic transformation reflects a shift in the Sahwa worldview, as described by Izutsu, moving from violence to tolerance. The research further examines this transformation through the interactions—often complex—between Sahwa scholars, official Wahhabi muftis, the Saudi royal family, and Jihadi forces over the past three decades.

Key Words: Semantics, Sahwa, Violence, Saudi Kingdom, Salman Al-Awdah

KLJUČNE RIJEČI. A. Tarkovski, Stalker, film, protagonisti, semantika, filozofija, religija, ličnost, smisao. 1. Mnogi čitalac koji i ne mora dijeliti Platonovo radikalno poricajuće stanovište kada je riječ o odnosu filozofije i umjetnosti, jamačno će se zapitati: nije li pretenciozno

This study examines the humanitarian activities of the Federation of Muslim Women's Associations in Nigeria (FOMWAN) in Ile-Ife, Osun State. Established in 1985, FOMWAN is a non-governmental organization committed to empowering women and supporting community development through education, healthcare, and social welfare initiatives, guided by Islamic principles. The research examines the scope, effectiveness, and challenges of FOMWAN's interventions in Ile-Ife, focusing on areas such as education, healthcare, economic empowerment, and humanitarian relief. Using a mixed-methods approach, including interviews and focus group discussions, the study highlights the significant contributions of FOMWAN in addressing the socio-economic challenges faced by women and vulnerable populations. Key findings reveal that FOMWAN's activities have improved literacy rates, healthcare access, and economic independence among women in Ile-Ife. However, the organization faces financial constraints, cultural barriers, and logistical challenges that limit its impact. The study concludes by recommending strategies to strengthen FOMWAN's humanitarian efforts, including enhanced funding, community engagement, and collaboration with governmental and international partners. This research contributes to the understanding of the critical role of faith-based organizations in community development and humanitarian work.

Abstrak: "Buku Nazham al-Haqā’iq li-Dhaw’i Ta’ammulāt al-Syarā’i’ Ma’a Syarhihā karya Mohamad Mahrusillah Zarkasyi menawarkan eksplorasi multidisipliner terhadap ibadah dalam Islam dengan pendekatan sufisme, spiritualitas Timur, dan epistemologi modern. Penelitian ini mengungkap bagaimana praktik ibadah seperti shalat, zakat, puasa, dan haji tidak hanya dipahami sebagai ritual formal, tetapi sebagai jalan transformasi spiritual yang holistik. Melalui analisis tasawuf, ditemukan bahwa ibadah merupakan manifestasi waḥdat al-wujūd (kesatuan eksistensi), di mana setiap gerakan dan niat mencerminkan penyatuan transendental antara hamba dan Sang Pencipta. Dialog dengan spiritualitas Timur—seperti konsep anātman dalam Buddhisme dan advaita Vedanta dalam Hindu—menunjukkan titik temu universal dalam pencarian kesadaran tertinggi. Sementara itu, temuan neurosains dan psikologi transpersonal memberikan landasan empiris atas dampak ibadah terhadap kesehatan mental, regenerasi sel, dan kohesi sosial. Kajian ini menyimpulkan bahwa integrasi pendekatan tradisional dan modern tidak hanya memperkaya pemahaman keagamaan, tetapi juga menawarkan solusi terhadap krisis spiritual masyarakat kontemporer."
Kata Kunci:Tasawuf, spiritualitas Timur, epistemologi modern, ibadah holistik, transformasi spiritual, neurosains, waḥdat al-wujūd, kesadaran transendental.

Thangals are an endogamous community in Kerala, India, of Yemeni heritage who claim direct descent from the Prophet Muhammad's family. Due to their sacrosanct status, many thangals work as religious healers and thus are part of the informal mental health care system in Northern Kerala. Using the case of one thangal healer as an illustration of the many ritual healers in Kerala who engage the modern discourse of psychology in their practices, I argue that the psychologisation of ritual healing is part of a wider trend: the increasing rationalisation and scientification of traditional medical practices, whereby an increasing number of traditional healers negotiate science, modernity and religion and position their practice within these contested fields. Based on the analysis of this thangal's healing practice in the local context of Northern Kerala, I further argue that in order to understand "ritual" healing, scholars should emphasise pragmatic realism more than doctrinal purity. Keywords mental health, pragmatic realism, psychologisation, ritual healing, South Asia, Thangals Mental health care in the southern Indian state of Kerala consists of various formalised and nonformalised medical and religious practices. Both biopsychiatry and Western psychology strongly influence professional and lay discourses on mental illness. Patients and their families also use Ayurveda, homeopathy and naturopathy in both their institutionalised and noninstitutionalised configurations, and seek additional help through religious healing, be it Muslim, Hindu, or Christian. In the largely Muslim Malappuram and Kozhikode districts of

伊斯蘭教是世界第二大宗教，信徒占全球人口的五分之一以上，僅次於基督信仰，對於人類文化有深遠的影響與重要的貢獻。近年來因IS的激烈行動引起國際矚目，也影響世人對伊斯蘭教的看法。事實上，伊斯蘭教的教義及實踐值得大家進一步去了解。
本期的內容以伊斯蘭教為主軸，涵蓋了伊斯蘭教的創立、伊斯蘭文明、宗教與人生觀、台灣在地的伊斯蘭等領域。林長寬副教授探討穆罕默德作為宗教復興改革者對於今日世界的重要啟發。柳根榮教長從穆斯林的生活與宗教活動等方面，論述伊斯蘭教帶給人們積極的人生觀。史未安老師闡釋伊斯蘭教所倡導的完美的道德和公平合理的社會制度。歐任修同學分享了同學們到桃園中壢的龍岡清真寺參訪的印象。

The practice of daily reflections on Qur’anic verses on justice, accountability, resilience, and governance offers a way to be resilient in tumultuous times. The Qur’an offers core principles that form a resilience-building framework with psychological dimensions (perseverance), theological insights (understanding worldly power’s temporary nature), and ethical foundations (justice-seeking, anti-corruption measures).

میں اس مضمون میں یہ سوال اٹھاؤں گا کہ کیا جماعت اسلامی کو ایک انقلابی اسلامی جماعت کہا جا سکتا ہے اور اگر ایسا ہے تو کن معنوں میں۔ مضمون کے چار حصے ہیں۔ پہلے انقلاب کے تصور پر روشنی ڈالنے کی کوشش کی جائے گی۔ پھر مولانا مودودی ؒ کے تصور انقلاب کی تصویر کشی کی جائے گی۔ اس کے بعد جماعت اسلامی پاکستان کی 77 سالہ جدوجہد کا نقد مرتب کیا جائے گا اور آخر میں جماعت میں انقلابیت کو فروغ دینے کیلئے چند تجاویز مرتب کی جائیں گی۔

How do middle-class Muslims make sense of their religion and of their own selves as Muslims, while occupying the position of highly stigmatized religious minorities? How do they live with and attempt to resolve the contradiction of an Islam that is the source of all that is good and worthwhile and an Islam that stands for backwardness, fanaticism, and terror? This dissertation, based on twenty four months of participant observation in India (Delhi) and the United States (New York City), focuses on how middle-class Muslims in these two sites are re-making what it means to be a pious Muslim and a modern person, as they live their everyday lives in ways that demonstrate that it is entirely possible to be both religious and modern in a world which routinely places Islam in an antithetical relation to modernity. I argue that given the insistent dominant representations of Muslims as anti-modern and backward, Muslims cannot help but engage with the discourses that produce them as such. Th...

Statistics show that around 50,000 militants from both Islamic and non-Islamic countries were trained in Osama bin Laden's camps in Afghanistan. Many of these individuals returned to their home countries and began recruiting youth and forming operational cells. These 50,000 volunteers, who came from 50 countries during the 20-year Taliban war against the Soviet occupation, played a significant role in forming extremist groups in various parts of the world.

“The result of the Referendum was disappointing to him. He won by a slim majority; irregularities took place in the process, as claimed by the opposition parties and civil institutions. He ignored the signs of decline that surfaced in the economy. Inevitably, the Erdoğan’s victory would lead to more unrest and divisions between Turks and Kurds, Sunnis and Shi’ites, Secularists and Islamists. Certainly, it’s not a great outcome!”
Eight years later, the political scene in Turkey is experiencing grave and unprecedented turmoil. 
Large sections of the Turkish population are taking to the streets to demonstrate their solidarity with the ousted and imprisoned Ekrem İmamoğlu, the mayor of Istanbul.

I had collected numerous notes on the Ibadi sect during my tenure at at University. Part of these notes dates back to a personal trip I took to Syria in 1989 (1368 AH). Eventually, toward the end of my mission in Bosnia and during the early days of my stay in Malaysia, I decided to complete this project. My earlier work, Mu'jam Masadir al-Ibadiyya (Bibliographic Encyclopedia of Ibadi Sources), had already been well-received by Ibadis in Oman and Algeria. I thought Persian-speaking audiences might also need better understanding of this sect, so I resolved to write a comprehensive book on Ibadi beliefs and history. I titled it History and Beliefs of the Ibadis and published it in Qom after its completion.

This research aims to compare the concept of Westernization in the intellectual literature of Iranian intellectuals specifically focusing on Dariush Shaygan and Jalal Al-Ahmad to understand the root of the differences in their views. By analyzing their attitudes toward this concept, the research will explain the two distinct political and philosophical approaches that characterize Iranian intellectuals' responses to the dominance of Western culture and civilization in Iranian society, and evaluate and compare their strategies for addressing this situation. An analytical-comparative method has been employed in this research. By applying this approach, the study seeks to analyze the concept of Westernization in the intellectual literature of these two intellectuals and examine the relationship between their intellectual origins and intellectual frameworks, highlighting their fundamental distinctions. The main finding of this research indicates that the primary difference in the concept of Westernization between Al-Ahmad and Shaygan is rooted in their divergent philosophical and political approaches when examining the relationship between modern Western civilization and non-European civilizations. The general result reveals that Al-Ahmad's political and economic approach has led to a post-colonial interpretation of Westernization, while Shaygan's philosophical view, grounded in an ontological critique of modernity, has guided his perspectives toward post-modern attitudes.

В настоящей статье речь пойдет о женских мусульманских, имперских и советских школах в Средней Азии. Хронологические рамки исследования охватывают историю региона с 1865 по 1930 год. Нижняя темпоральная граница определена началом установления русского колониального порядка в регионе, верхняя – годом ликвидации отделов по работе среди женщин (женотделов). Используя сравнительный анализ, автор производит попытку реконструировать историю развития просвещения женщин в Средней Азии. Проблематика исследования заключается в выяснении, произошел ли разрыв между администрацией Туркестанского генерал-губернаторства и правительством ТАССР и Узбекской ССР в подходах к просвещению мусульманок и европеек-переселенок. Актуальность исследования лежит в плоскости изучения новой имперской истории, а также ревизии устоявшегося взгляда на раскрепощение женщин в советской Средней Азии как успешного проекта большевиков, который изменил культурные ценности коренных жителей. Помимо введения в научный оборот малоизвестных источников советского периода, новизна статьи заключается в описании результатов изучения институциональной истории Средней Азии сквозь призму гендерного подхода. В ходе исследования автором статьи установлено, что относительные успехи были достигнуты среди европейского населения, особенно в советский период, поскольку тогда была сформулирована осмысленная гендерная политика. С другой стороны, несмотря на разность концепций управления, мусульманских женских школ стало больше при советской власти, особенно после Худжума.

پوختە:
هیچ کاتێک هێندەی ئەم چەند رۆژەی رابردوو کۆمەڵگەی کوردەواری بە پەرۆشەوە باسی دۆزینەوەیەکی شوێنەواری کوردستانی نەکردووە، و کاردانەوەی لەگەڵدا نەبووە، ئەمەش دوای ئەوەبوو کە لە رۆژی ٢ی ئایاری ٢٠٢٤دا لە دوای بڵاوبوونەوەی بەڵگە فیلمی Secrets of the Neanderthals لەلایەن کەناڵی بی بی سی و نێتفلێکسەوە، دەربارەی نهێنییەکانی نیاندەرتاڵەکان پەخشکراو، لەناویشیدا بە پلەی یەکەم تیشکخرابووە سەر وردەکاری دۆزینەوە و وێناکردنەوەی خاتوونێکی ئەشکەوتی شانەدەر کە حەفتاوپێنج هەزارساڵ لەمەوبەر لە ئەشکەوتی شانەدەر ژیاوە، و لە ساڵی ٢٠١٨دا لەلایەن تیمێکی هاوبەشی زانکۆی کامبریج و بەڕێوەبەرایەتی شوێنەواری سۆران دۆزراوەتەوە. بەڵگە فیلمەکە لەماوەی چەند رۆژێکدا نزیکەی ملیارێک جار بیندراوە، و چەندین جار ناوی کوردستان دەهێنێت و شوێنەوارناسی کوردیش بەشدارن و بەزمانی کوردی باسی ئەشکەوتەکە دەکەن. ئەم دۆزینەوەی دووبارە کوردستانی خستەوە سەر نەخشە و باسی دۆزینەوە کەلتورییە دێرینەکان، لەلایەکی تریشەوە لەناو کۆمەڵگەی کوردەواریدا گفتوگۆ و کاردانەوەی جیاوازی دەربارەی ئەو مرۆڤە دێرینانە هێناوەتەوە ئاراوە، لەبەرئەوە پێمان باش بوو تیشکێک بخەینە سەر ئەم دۆزینەوەیە و دۆزینەوەکانی تری کوردستان دەربارەی مرۆڤەکانی ئەو سەردەمە.
لە توێژینەوەکەماندا کە زیاتر خستنەڕووی سەرەداوێکە بۆ بۆ بەردەستی توێژەران و خوێنەران، و وەڵامدانەوەی چەند پرسیارێکە دەربارەی ئەم مرۆڤانە، کە تا ئێستا بە زمانی کوردی زانیارییان لەسەر کەمە، دەربارەی ئەو پرسانەی کە ئایا لە چەند ئەشکەوتی کوردستان ئێسکی مرۆڤی هاوسەردەمی ئەم ژنە دۆزراونەتەوە؟ ئەکرێت ئەم مرۆڤەی شانەدەر بە باپیرانی خەڵکی ئەم سەردەمەی ناوچەکە و کوردستان دابندرێت؟ ئەم ژنە یەکەم مرۆڤی شانەدەرە کە دەم و چاویان وێناکراوەتەوە یان ئێسکی مرۆڤەکانی تری ئەشکەوتی شانەدەریش دەم و چاویان بۆ وێناکراوەتەوە؟ مرۆڤەکانی شانەدەر چ جیاوازییەکیان لەگەڵ مرۆڤە نیاندەرتاڵەکانی ئەوروپا هەیە، لە ڕووی شێوازی ژیان و شێوەیانەوە؟ ئایا لەهەمان سەردەمی نیاندەرتاڵدا مرۆڤی نوێ ژیاوە؟ دی ئێن ئەی یان ئۆتۆسۆماڵی ئەم مرۆڤە دێرینانە لە مرۆڤی ئەم سەردەمەدا هەن؟ چی بکرێت بۆ ئەوەی ئەشکەوتی شانەدەر بخرێتە لیستی کەلەپوری جیهانییەوە؟ ئایا لە چیرۆکی کوردەواریدا باسی دێوەکان پەیوەستە بەم مرۆڤە دێرینانەوە؟

On 02/24/2022, according to Putin, Russia launched a "special military operation" against Ukraine. According to Vladimir Putin, the aim of this operation was an individual legitimate defense against threats from NATO and the west, as well as a collective legitimate defense in the form of the security agreement between Russia and the Luhansk and Donetsk People's Republics and in accordance with Article 51 of the United Nations Charter. In this regard, the current research seeks to answer the main question, “how is the Russian military attack on Ukraine considered from the point of view of international law?” The present study has reached the conclusion by using the analytical-descriptive method that according to the history of legitimate defense in customary law, the text of the United Nations Charter, the resolutions of the General Assembly and the Security Council of the United Nations, and also the cases related to legitimate defense in the International Court of Justice, Russia's special military operation constitutes illegal use of force, and according to the criteria set in international law, Russia's justification for self-defense is invalid because there was no armed attack against Russia. Also, the claim of collective self-defense is not legitimate since Luhansk and Donetsk regions do not have the conditions to become a nation and are not members of the United Nations; and also assuming that the threats of NATO and the West are a danger to Russia, and the regions of Luhansk and Donetsk are independent countries and even if they were members of the United Nations, this attack is still a violation of the principle of non-use of force in international law because methods of peaceful resolution of disputes were still available and Russia should have used that tools. The present research method is descriptive-analytical.

Identity is significant issue in the world. Pakistani-American Muslim women faced the problems of identity because they got different treatment in the society. This study reveals how do Pakistani-American Muslim women negotiate their identity and the result of negotiation? This research was done under descriptive qualitative research. The data of the research are the words, phrases, and sentences from diasporic literature entitled Saffron Dreams by Shaila Abdullah that published in 2009.  To analyze the data, this study used postcolonial theory based on Bhabha’s hybridity and Tomey’s identity negotiation concept. Based on the research, it is found that Pakistan American Muslim women negotiate their identity by mindful negotiation namely adapting American culture and shaping hybrid identity. They change their fashion style by putting off their veils. They replace Arabic name into American style to hide their religious identity. In building the house they American building with Arabia...

Penelitian ini dilatarbelakangi dengan menguatnya sentimen keagamaan masyarakat terhadap Jamaah Tabligh di Bandung Barat yang berujung pada penolakan. Namun kasus tersebut berdampak positif bagi Jamaah Tabligh dengan meningkatnya jumlah pengikut mereka di Bandung Barat. Penelitian ini menggunakan metode kualitatif dengan pendekatan fenomenologi, teori Peter Ludwig Berger dan Thomas Luckmann, Charles Young Glock dan Rodney William Stark, dan David G. Myers sebagai teori analisisnya. Temuan penelitian ini di antaranya pertama, pola keberagamaan Jamaah Tabligh secara mutualis saling mempengaruhi antara dimensi doktrin, ajaran, ritual, penghayatan dan pengamalan. Kedua, interaksi sosial yang terbentuk di antara keduanya terjalin secara dialektis dan asosiatif. Ketiga, perilaku meeka dipengaruhi oleh orientasi motivasional dan orientasi nilai, sehingga respon masyarakat Bandung Barat terbagi menjadi 3 (tiga) kategori, yaitu: 1) sub sistem budaya yang memunculkan penolakan dan prasangka s...

The principle of ijtihad (independent juristic reasoning) has historically been a dynamic tool for adapting Islamic law to changing societal contexts. In the modern era, where human rights challenges such as gender equality, freedom of religion, and minority rights are at the forefront, ijtihad is often seen as a potential bridge between Sharia and universal human rights standards. This article examines the role of ijtihad in addressing contemporary human rights issues within Islamic legal frameworks. By analyzing theological foundations, historical applications, and modern case studies, the article argues that ijtihad can serve as a mechanism for reconciling Islamic law with human rights, provided it is guided by the objectives of Sharia (1 E 6 3 Maqā id al-Sharia) and contextual relevance. The study concludes that a dynamic and inclusive approach to ijtihad can foster a more just and equitable legal system in Muslim-majority states.

This study examines important sources that related to Syed Shaykh b. Ahmad Alhady. The reasons for choosing him are he was among the first persons to be able to bring about reforms in Malaya and was the most vocal reformist in Malaya during his time, when compared to his contemporaries such as Shaykh Tahir b. Jalaluddin, Hj. Abbas b. Taha and Mohd. Yunus b. Abdul Hamid. The objective of the writing is to seek out materials which are deemed relevant and promising sources for the study of Syed Shaykh. The research mainly uses library and archive research methods to identify sources concerning Syed Shaykh. It is found that there are several works on Syed Shaykh but almost all placed excessive attention on his thoughts on education. Writing on the sources for the study of Syed Shaykh is considered meaningful as no other authors have been known to have done anything similar. Besides, this study may provide a fast access to the available sources and they are feasible to all, especially those who are interested to study on him.

Introduction
Watermelon (Citrullus lanatus) is a widely recognized product with high demand, nutritional value, and export potential worldwide. Since the ultimate goal of agricultural production systems is to maximize plant yield, providing sufficient water to the plant is one of the most critical factors influencing yield. Therefore, investigating the effects of water limitation is an essential and undeniable necessity. On the other hand, deficit irrigation has been introduced as an approach to increase water productivity. Therefore, it is essential to consider the effects of this water-saving method on plant production, which highlights the need for further research. Deficit irrigation involves supplying only a portion of the plant's water requirements, while regulated deficit irrigation is a specific type of deficit irrigation that can be applied in various ways, such as irrigation based on growth stages, or allocating water to stages that are more sensitive to drought. It is important to recognize that plant response to water deficit depends on several factors, including climatic conditions, plant type, the intensity and method of deficit irrigation application, soil condition, and management practices.

Materials and Methods
In order to determine the effect of deficit irrigation and regulated deficit irrigation on yield and water productivity of the watermelon, an experiment in the form of randomized complete blocks with 8 treatments including three irrigation levels of 100, 70 and 50 % of the plant's water requirement (evapotranspiration estimated by the FAO-Penman-Monteith method) and 5 regulated deficit irrigation levels including 50% of the water requirement in the stages of seedling, vine, flowering, fruit expansion and fruit maturity were carried out with three replications under black plastic mulch, during 2020-2022, in the Research and Education Center of Agriculture and Natural Resources in the south of Kerman province. Irrigation as the main plot at three levels of 100, 70 and 50% of water requirement and mulching at three levels of crushed date palm leaf, black plastic and no mulch, as the sub-plot, were considered. Crimson B 34 watermelon seeds produced by Seminis company, were planted on January 2021, in plots with the size of 13.5 × 7 m, on furrows and ridges planting system (the width of furrows and ridges were 0.5 and 4 meters, respectively). After planting, bow-shaped wires were put on the planting rows and a transparent plastic was placed as a tunnel on them. In the first year, the total depth of the irrigations in aforesaid treatments were respectively 444, 321, 237, 413, 389, 435, 345 and 425, and in the second year 427, 303, 223, 395, 373, 416, 331 and 405 mm.
Results and Discussion
The results showed that the highest and lowest yield were observed in full irrigation and irrigation 50 % (60.1 and 16.3 t ha-1 respectively). Among the regulated deficit irrigation treatments, irrigation 50% at the seedling stage was the closest to full irrigation, and the irrigation 50 % at the fruit expansion stage had the lowest yield. The highest water productivity belonged to the irrigation 50 % in the seedling and vine stages (15.9 and 1.15 kg m-3 respectively). Irrigation 50% at fruit maturity stage despite half irrigation, improved Qualitative characteristics such as soluble solids, vitamin C, dry matter, lycopene and fruit taste.

Conclusion
Applying deficit irrigation led to a significant decrease in watermelon yield compared to full irrigation (control). Water productivity remained nearly constant, and there was no significant improvement in the quality of the edible part. However, treatments involving regulated deficit irrigation, such as irrigation during the seedling stage, showed similar yield to full irrigation, while the 50% irrigation during the vine stage resulted in higher water productivity. Additionally, 50% irrigation during the fruit maturity stage produced superior fruit quality compared to the control. Overall, regulated deficit irrigation yielded better results than deficit irrigation due to less yield reduction, increased water productivity, and improved fruit quality, especially under water-restricted conditions. Finally, it is recommended that milder intensities of deficit irrigation that seem to have more favorable results in this plant should be investigated in the next studies.

The article delves into the historical examination of Russian and Russian-Native elementary schools within the Trans-Caspian region, an autonomous territory under the dominion of the Russian Empire, which over the course of three decades of imperial rule, transformed into a cultural frontier. Given the economic advancement of this region characterized by military-administrative governance, the school emerged as a significant socio-cultural institution, serving as a pivotal conduit for the dissemination of Russian influence throughout the area. Concurrently, it functioned as a platform for imperial social and cultural assimilation. While by the conclusion of the imperial era, this process had not yet yielded in substantial transformations within the local society due to the limited number of educational institutions and students, it nonetheless laid the foundation for a model of educational administration that functioned as a tool of imperial influence. The study draws upon both published and archival documents to provide a comprehensive overview of all the elementary Russian-Turkic schools that operated within the Trans-Caspian region, encompassing relatively understudied Russian-Tatar and Russian-Persian schools as well. The article identifies a range of salient characteristics inherent to Russian-Turkic schools. It expounds upon the daily routines of these institutions, their curricula, pedagogical methods, teacher status, and related data. Through an exploration of the organization and activities of all Russian-Turkmen schools within the region, the analysis reveals that the most distinguished among them served as platforms for fostering ethno-cultural interactions and subsequently contributed to the emergence of a novel Turkmen elite.

Jerusalem holds immense historical, religious, and geopolitical significance for both Christianity and Islam. As a sacred city, it has shaped the beliefs, practices, and historical narratives of these faith traditions. This paper explores the religious importance of Jerusalem in Christianity and Islam, the historical coexistence of Christian and Muslim communities, and the broader sociopolitical implications of the city's religious status. While Jerusalem remains a focal point of faith, this study aims to fill the gap in understanding whether Christianity and Islam can sustain their religious and spiritual identities without physical access to Jerusalem, while also exploring how interfaith dialogue can foster peaceful coexistence despite competing religious claims to the city. To effectively explore the significance of Jerusalem in Christianity and Islam and assess whether either religion can exist without it, a qualitative research methodology was employed. This approach is appropriate because it allows for an in-depth examination of religious doctrines, historical events, and sociopolitical dynamics related to Jerusalem. The findings suggest that while Jerusalem is of profound spiritual significance, the core teachings and beliefs of Christianity and Islam transcend geographical constraints. The paper concludes with recommendations for fostering interfaith dialogue and mutual respect between religious communities in Jerusalem and beyond.

В статье проводится анализ взглядов Исмаила Гаспринского, на роль языка в образовании и общественной жизни мусульманских народов Российской империи. Рассматриваются его идеи о использовании родного тюркского языка как инструмента просвещения и объединения тюркских народов, а также его позиция по отношению к изучению русского языка. Статья подчеркивает актуальность идей Гаспринского для современных дискуссий о языковой политике в многонациональных государствах.

Information dissemination is a need for human beings and it is a two way process. This two-way process can be in various formats and forms. One of the oldest ways is the newspaper, which has two types: online and print. While doing this important job, every news and column is influenced by the person who writes and edits it. The influence could be part of human nature; or it could result from an intentional selection of words, facts, and narratives. The latter emerged as an academic facet in social sciences and it is called framing. Framing theory discusses the intentional act of how information is processed and presented to influence the people. There is not a universal template of frames, but they emerged from the reading of the columns and news. In this study, I used a Q-sort to determine the categories. People choose a newspaper mostly based on the editorial line, ideological congruity, distribution area of the newspaper, the diversity in news, and the portfolio of the columnist...

This article explored the life, ideas, and reforming methods of the renowned Syrian scholar Jamal Al-Din Al-Qasimi (1854-1914), whose substantial publications and thoughtful contributions had a profound impact on the Islamic world. During the 19th and early 20th centuries, when there was a great deal of intellectual and sociopolitical change, al-Qasimi was a prominent reformist thinker. He became a prominent voice in the fight against stagnation in Muslim society and for the revival of Islamic philosophy after being born in Damascus, Syria. As he tackled modern issues including the effects of colonialism, internal sectarianism, and intellectual decline, his scholarly pursuits were distinguished by an unshakeable dedication to maintaining the integrity of Islamic teachings Khadeja Soude | Islamic Reform and Intellectual Accountability… This work examines Al-Qasimi's influence on reformist philosophy using a historical analysis methodology, paying special attention to his social and intellectual activities. His involvement in important historical challenges, both literal and symbolic, that put his forwardness as a reformer to the test are highlighted in particular. The hallmark of his reformist legacy is his ability to remain intellectually balanced in the face of divisive subjects. As to the findings, Al-Qasimi was a key player in tackling the issues of his time because of his thoughtful intellectual stance, support for an awakening of fundamental Islamic values, and stress on reason and critical thinking. Islamic philosophy is still influenced by his legacy in discussions about intellectual responsibility and reform. The extending significance of his approaches in managing the challenges of modernity is highlighted by this study.

فریدون: نسبت ایران و اسلام بحثی همیشه درازدامن در عرصه اندیشه‌ورزی ایرانی بوده است. از آثار نویسندگان منتقد عصر ناصری تا روشنفکر- سیاستمداران عهد مشروطه بحث درباره نسبت اسلام و ایران پررنگ است. ایران‌گرایی مستتر در آثار اغلب این نویسندگان و روشنفکران موجب شد در دوره رضاشاه پهلوی، سیاستی کاملا نوین و محدودیت‌آفرین در قبال نهاد روحانیت شکل بگیرد. اگرچه این تحدید و تهدید توامان در قبال روحانیت، در دوره پادشاهی محمدرضاشاه و تحت تاثیر آزادی‌گستری آن دوره، کاهش یافت ولی در عین‌حال واقعیت آن بود که دیگر از روشنگری علیه ارتجاع مذهبی خبر خاصی نبود و آن طیفی که از آنان انتظار می‌رفت رویکرد انتقادی به جمود و رکود مذهبی داشته باشند، به شیعه به عنوان مذهبی رهایی‌بخش می‌نگریستند و به برکشیده‌شدن خمینی یاری رساندند. تجربه چهار دهه‌ ستم‌گستری مذهبی جمهوری اسلامی اما کاملا داستان را عوض کرده است. ایران‌گرایی اکنون گفتمان بی‌رقیب است و انقلاب ملی تحت تاثیر این گفتمان پیش می‌رود. نسبت این گفتمان با اسلام اما چه باید باشد؟ این پرسش محوری را سعید قاسمی‌نژاد با امیریحیی آیت‌اللهی در میان گذاشت و بر اساس آن گفتگویی پراهمیت را رقم زد. امیریحیی آیت‌اللهی پژوهشگر ساکن آلمان در زمینه فلسفه و علوم سیاسی است. او علوم حوزوی را در مدرسه علمیه رضویه قم، کارشناسی فلسفه را در دانشگاه مفید و کارشناسی ارشد فلسفه غرب را در دانشگاه ملی (شهید بهشتی) فرا گرفت و دکترای علوم سیاسی را در دانشگاه فشتا به پایان رساند. رساله ارشد او پژوهشی بود درباره «مفهوم سنت و ارتباط آن با اصلاح و انقلاب در اندیشه سیاسی ادموند برک» و رساله دکترای او پیرامون «پیوند محافظه‌کاری سیاسی و اصلاحگری دینی در ایران مابین ۱۹۰۵ تا ۱۹۷۹» است.