1,462 research outputs found
Intersectional oppression: A reflexive dialogue between Muslim academics and their experiences of Islamophobia and exclusion in UK Higher Education
No full textIslamophobia has seen a disturbing rise in British and international contexts; however, we see limited attention being afforded to this in the context of Higher Education (HE), particularly the impacts of this through the lens of staff members. HE continues to frame itself as a post-racial, secular, progressive, and inclusive space, yet is perpetually opposed due to its surreptitious and violent incidences of racism, classism, sexism and ableism. We discuss here, using liberatory-based and autoethnographic methodologies, Muslim staff members' experiences and insights of Islamophobia in UK HE institutions (HEIs)—a severely underrepresented group and largely invisible issue in the academy. We highlight the need to expose, challenge, question, and destabilise the continuous victimisation of Muslims within these spaces and beyond. We unpick issues related to intersectionality and different levels of exclusion by exploring the sense of belonging felt by Muslim staff; specific challenges and episodes of Islamophobia faced; and ways the sector can dismantle Islamophobia and begin developing practices to genuinely support anti-Muslim, anti-racist inclusion and social justice
Introduction: systematic Islamophobia in UK higher education
No full textThis introductory chapter explores the pervasive issue of Islamophobia within UK higher education, a microcosm reflecting broader societal and institutionalised biases against Muslims. Against a backdrop of escalating Islamophobia nationally and globally, the chapter situates its analysis within the socio-political and cultural landscape of the UK, examining how such prejudice manifests in higher education. The chapter highlights the uniqueness of this edited collection which centers Muslim voices and offers practical recommendations for cultivating equitable university environments that enable Muslim students and staff to thrive. The chapter concludes by reiterating the edited collection as a vital resource for academics, policymakers, and practitioners committed to dismantling systemic Islamophobia and promoting inclusivity in education
Conclusion: What Can We Do to Support the Mental Wellbeing of Pupils from Diverse Backgrounds?
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ANALISA PEMIKIRAN TOKOH MUSLIM KONTEMPORER ALI ABDUL HALIM MAHMUD
Full text linkAbstract: Dr. Ali Abdul Halim Mahmoud is one of the contemporary Muslim intellectuals who believes that there are noble tools in his book. Noble tools, The main source of human moral education is the Qur'an and the Sunnah. An Nur: 47-53 The concept of Islamic education in the letter of Ali Abdul Halim Mahmud aims to emphasize various aspects of Aqeedah (Tawhid), Shari'ah and Islamic Morality. The aspects of education contained in Surat An Nur: 47-53 are: the educator is Allah Subhanallahu Ta'ala and the Messenger of Allah Shollahu alaihi wassalam, and the learners are believers, hypocrites and Jews. Moral education, the way of education includes information, conditions, commands, and suggestions for understanding the form. Ali Abdul Halim Mahmud was a modern Sufi figure, even known as Al Ghozali in the 14th century. He suggested how to coordinate and integrate general education and Islamic religious education towards Allah Subhanallahu Ta'ala (Allah Subhanallahu Ta'ala).
Keywords: Ali Abdul Halim Mahmoud, Contemporary Islamic Educatio
HERMENEUTIKA AL-QUR’AN DR. ALI ABDUL HALIM MAHMUD (W. 2014) DALAM MENGEMBANGKAN TAFSIR PENDIDIKAN ISLAM
Full text linkThe future of Moslems are stimulated by the Qur’anic interpretation that is always renewed, so all endeavors to comprehend the Holy Qu’ran are important and crucial duty. According to those, Ali Abdul Halim Mahmud (AAHM) has built seriousely a firm conviction on the perfection of the Qur’an and the necessity for Moslems in obeying to it. The only way to solve any problem caused them going astray in this life is return to guidance of the Qur’an and the Prophet tradition.AAHM has utilized two models in elaborating the Qur’anic tenets, i.e. : (1) selecting a certain surah to be interpreted, and (2) appointing a certain educational topic and explaining the relevant content of Qur’anic verses. Those models stand on assumption that as a guidance book, there is no matter in life that’s neglected in the Qur’an. His belief in an existence of the perfect Qur’anic educational system has prompted him to endeavour in describing prescriptions of the Qur’anicverses so those became as educational perspectives or viewpoints, either with nuance of clarifying, comparing or perfecting, that contain fully messages of moral, religious preaching, and movement in order to revive the glory of Islam.
Keywords: Islam as a complete system, special characteristics of the Qur’an, Qur’anic educational system, model of Qur’anic interpretation
Ambivalensi Pemikiran Mahmud Syaltut tentang Fikih Perempuan
No full textIn general, we know about Egypt very well, because of all this time, Egypt, especially Kairo, has been viewed as one of the centers of Islamic thought in the world. Naturally this country had a lot of Islamic thinkers, like Mahmud Syaltut (d. 1963) that has become the Rector of al-Azhar University. The influence of his thought overstepped the bounds of time and political territory. The Islamic jurisprudence is an inseparable legal thought from the fulfillment of social demands. One of the evidences is its’ response to actual issues, like gender equality represented in his opinions about domestical duty, women testimony, girl marriage, and poligamy. As a thinker in the Islamic jurisprudence, Syaltut has endeavored to respond such issues, including gender. As a reformer in the turbulent time, his reflection on such matters expressed critical preference, so frequently looked different from the prevalent opinion. In one side, his reflection was “liberal†because of his bravery in stepping beyond the Islamic orthodoxy and the modernity, but in another side, his thought was “conservativeâ€if it was viewed from his endorsement to the old Islamic thought that reflected a gender bias. This showed the uniqueness and the ambivalence of his thought, so very interesting to being studied
Ambivalensi Pemikiran Mahmud Syaltut tentang Fikih Perempuan
No full textIn general, we know about Egypt very well, because of all this time, Egypt, especially Kairo, has been viewed as one of the centers of Islamic thought in the world. Naturally this country had a lot of Islamic thinkers, like Mahmud Syaltut (d. 1963) that has become the Rector of al-Azhar University. The influence of his thought overstepped the bounds of time and political territory. The Islamic jurisprudence is an inseparable legal thought from the fulfillment of social demands. One of the evidences is its’ response to actual issues, like gender equality represented in his opinions about domestical duty, women testimony, girl marriage, and poligamy. As a thinker in the Islamic jurisprudence, Syaltut has endeavored to respond such issues, including gender. As a reformer in the turbulent time, his reflection on such matters expressed critical preference, so frequently looked different from the prevalent opinion. In one side, his reflection was “liberal†because of his bravery in stepping beyond the Islamic orthodoxy and the modernity, but in another side, his thought was “conservativeâ€if it was viewed from his endorsement to the old Islamic thought that reflected a gender bias. This showed the uniqueness and the ambivalence of his thought, so very interesting to being studied.</jats:p
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