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This study examines the argument that Islam is far removed from violence in any form. It also delves into the discussion that many of the terrorist activities that have been carried out in America have much to do with homegrown terrorism than those related to Islam. At the center of this research is the Ahmadiyya Muslim Community which sees itself as an authentic form of Islam attuned to American values and offering a concise and rational version of Islam. This study explores the various outreach initiatives and activities of the Ahmadiyya that supports the counter-narrative that Islam does not condone violence. Following the various engagements and activities by the Ahmadiyya that are conducted both online and physically with the Hispanic and African community in Miami, the study concludes that the counter-narrative of Islam by the Ahmadiyya is far from the violence perpetrated in its name.

<p> The purpose of this grant proposal was to develop a program, identify potential funding sources, and write a grant to fund an Afghan domestic violence program that offers culturally competent services to Afghan women survivors of domestic violence in the San Francisco Bay Area. An extensive literature review was conducted to explore how culture affects perceptions of domestic violence within immigrant communities and the ways in which those perceptions can impede access to domestic violence intervention services. Findings show that while violence against women in Afghan culture is a serious problem, awareness about and services for Afghan women and families in the United States for domestic violence are virtually nonexistent. The proposed program will provide Afghan-specific domestic violence direct services, raise community awareness and train mainstream providers on cultural competency. The actual submission and/or funding of this grant proposal were not requirements for the successful completion of this project.</p>

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<p> This study compared empathy scores, as measured by the Interpersonal Reactivity Index (IRI) with participants&rsquo; ability to correctly identify Intimate Partner Violence (IPV). Participants were 114 American Muslims. Of the 114 participants 58 participants provided qualitative data in the form of comments that were coded. Female participants were found to be significantly different when compared to normative sample of females that have completed the IRI. The second analysis utilized a mixed-method approach where the comments section of the results was coded, and groups of data were formed based on this coding. Analysis of this data was done again using t-tests and comparing specific grouped populations with normative samples. t-test conducted on females that participated in the study showed a significant difference in their fantasy scale scores on the Interpersonal Reactivity Index (IRI) compared to those in the general population. Muslim American females appeared to have a significantly lower score on the fantasy scale of the IRI than the general population. Though no other t-tests were significant, a trend in comments and those that were able to identify unique aspects of intimate partner violence was recognized in the data. Specifically, a subgroup of the population was able to identify in-law abuse as a component of the scenario presented to them showing that this specific type of IPV warrants further research and investigation in the Muslim American population.</p><p>

<p> The secularization of the academy thesis refers to the phenomenon of Protestant colleges and universities starting out as identifiable religious institutions of education now being places hostile, not only to Christianity, but religion in general. This has raised much discussion among leaders, faculty members, and students of religious educational institutions as to what is and what constitutes the identity of their respective institutions. It is in this context that we witness the rise in the establishment of Islamic schools in the North America. This context has generated many questions from the various stakeholders on the question of what the term &lsquo;Islamic&rsquo; denotes in Islamic education and Islamic schools. There have been two general approaches to answering this question: a universalist approach, which seeks to identify the most basic element of what &lsquo;Islamic&rsquo; denotes in concepts such as sacredness and God&rsquo;s oneness, and a particularist approach, for which &lsquo;Islamic&rsquo; denotes whatever a particular school holds it to be. </p><p> This dissertation argues that both of these approaches do not adequately prevent that trajectory of secularization as evidenced in the increasing sociological emphasis in Islamic schools&rsquo; mission and vision statement. It is argued that education should be viewed as the practice self-cultivation. It is in the self an educational institution seeks to cultivate where its identity resides. The dissertation seeks to answer the question of what the term &lsquo;Islamic&rsquo; denotes by looking at the self Islamic education seeks to cultivate. To this end, the highest good of Islamic education is developed by examining the work <i> Tadhkirat al-s&amacr;mi&lsquo; wa-l-mutakallim f&imacr; &amacr;d&amacr;b l-&lsquo;&amacr;lim wa-l-muta&lsquo;&amacr;llim</i> (A Monograph for the Auditor and the Lecturer on the &amacr;d&amacr;b of the Teacher and the Student) by the Mamluk era educationalist, Badr al-D&imacr;n Ibn Jam&amacr;&lsquo;ah (d. 733/1333). It will be argued that according to Ibn Jam&amacr;&lsquo;ah, the highest good of Islamic education is to cultivate a soul that possesses adab.</p><p> Through identifying the self Ibn Jam&amacr;&lsquo;ah sees as the highest good of Islamic education, this study seeks to contribute to and extend the conversation of the identity of Islamic educational institutions in North America by retrieving the work of educationalist in the Islamic tradition. </p><p>

The Republic of Tatarstan, a Muslim-majority region of the Russian Federation, is home to a post-Soviet Islamic revival now entering its third decade. Throughout the 1990s, the Tatars of Tatarstan were recognized as practicing a liberal form of Islam, reported more as an attribute of ethno-national culture than as a code of religious conduct. In recent years, however, the republic's reputation as a bastion of religious liberalism has been challenged, first, by a counter-revival of conservative Islamic traditions considered indigenous to the region and, second, by increasing evidence that Islamic fundamentalism, generally attributed in Russia to Wahhabism or Salafism, has taken hold and is growing in influence among the region's Muslims. / This dissertation explores how changing political-territorial circumstances are implicated in this transformation. Drawing on extensive fieldwork in Kazan, the capital of Tatarstan, and a variety of qualitative research methods, including textual analysis, semi-structured interviews, and ethnographic study, the dissertation demonstrates that the transformation in Islamic identity relates to changing understandings of this region as a political space. An examination of practices and representations of the Muslim Spiritual Board of Tatarstan and conflicting perspectives on landscape elements in the Kazan Kremlin shows that the meaning of Islam is being driven by political-geographic change. / Analysis of these matters reveals that, as part of Tatarstan's quest for wide-ranging territorial autonomy in the 1990s, government-supported institutions cultivated a preferred understanding of Islam that corresponded to visions of the region as the Tatars' sovereign historic homeland. Over the past decade, amid a rapid recentralization of the federation, support has shifted to Islamic practices deemed "traditional to Russia" as part of a broader multinational Russian identity crafted to fit visions of the country as a powerful, unified state. Thus, the meaning of Islam in this particular place is mediated by competing visions of Tatarstan as a homeland.

<p> This dissertation examines the reasons behind the rise and fall of the Union of Islamic Courts (UIC) in Somalia. The UIC was born out of the chaos of the Warlord Era in Southern Somalia from within the fabric of Somali Society. The peace and stability that the UIC brought to the region had not been seen since before the fall of Said Barre's regime. However, the rapid martial expansion of the UIC and the perceived threat caused by their success resulted in Ethiopia invading Somalia thereby destroying the UIC and spawning the al-Shabaab movement. .</p>

Several basic papers have been written by students at the Institute of Islamic Studies dealing with political-religious movements in Indonesia during the twentieth century. This study of the Persatuan (abbreviated Persis) is not intended to take issue with these studies, but rather to supplement them and provide a fuller picture of Indonesian Islam in the twentieth century. [...]