Muslim

The pure life is what the majority of the souls, living on the universe, are trying to achieve. Each of them is having or insisting on his or her own definition from the pure life. In the Muslim society, it has been observed, as, eliminating soul illness as one of the tools which will reach to a pure, life, that is the reason of human, creation, but in this path recognition of the soul illness is easy but healing, it, is sometimes taking for granted.

An underlying theoretical point of this paper has been that if fundamental commitments and the questions of cultural identity that they bring with them (What is an X?) are understood in terms of functional analyses of the kind I have tried to give in the case of Islamic identity today, then there is scope to see these commitments as susceptible to various criticisms in the particular context of a conflict in which they might figure.  All this seems to me to offer far more scope and interest to moral philosophy than Williams allows it, even after granting to Williams the validity of the central role he gives to the idea of fundamental commitment and the validity of his critique of traditional moral philosophy. <br />  The paper has studied the question "What is a Muslim?" in the dialectic of a conflict arising out of a concern for Islamic Reform.  The conflict is one that arises because of moderate Muslims' fundamental commitment to a doctrine which contains features that are often effectively invoked by the absolutists whom moderate Muslims fundamentally oppose.  If a full analysis of the commitment reveals its defensive function which have disabled Muslims from a creative and powerful opposition to the absolutists, and if, moreover, this function of the commitment is diagnosed as itself based on a deep but common philosophical fallacy, it should be possible then for moderate Muslims to think there way out of this conflict and to transform the nature of their commitment to Islam, so that it is not disabling in that way. <br />The question of identity, "What is a Muslim?", then, will get very different answers before and after this dialectic about reform has played itself out.   The dialectic, thus, preserves the negotiability of the concept of identity and the methodological points I began with, at the same time as it situates and explains the urgency and fascination that such questions hold for us.

William Shakespeare, the English bard of Avon, inaugurates a Feminist approach in Love’s labour’s Lost which is comparable with the Holy Quran’s mandate and Hadith. He reminisces Muslim association through deeply-seated words of the Elizabethan era including Ethiop, black, moors, Africans and so on in order to signify in his work the Islamic concern for the Muslim women in terms of respect, love, and revival of rights. Riffat Hassan’s theology of honor killing and progressive Islam could be argued to be in thematic affinity with Gayatri Spivak’s concepts of ethical responsibility of the agents and subalterns. The area of concern in Shakespeare’s encompasses men’s sanction in shunning women, intellectual men vs. slave, black and inferior women, and love, marriage and infatuation with women. This is in line with Quranic principles namely poor Muslim lifestyle vs. the affluent pagan hegemony, Muslim’s faith, migration to from Ommat, reception by the hegemonic pagans, Muslims’ conquests and Islamic enhancement. The area of concern in Shakespeare’s play includes men’s sanction in shunning women, intellectual men versus the black and inferior women, love, marriage, and infatuation with women. This approach is in line with the life style of the poor Muslims as opposed to the affluent pagan hegemony, and includes faith, migration, and toleration for the sake of Muslims’ conquests.

In the era of globalization and standardization, Information Technology (IT) brought many changes in people’s lives, it also influenced people's behaviour, communication, and lifestyle. The ability of IT in the business and community is to sustain in an increasingly competitive and global environment which largely influenced their capacity to access information as a resource and usage of advanced technologies. This paper analyzing the impact of IT on the Muslim community in the era of Globalization and Islamization. Several types of research have been done on IT and Islam, IT and behavioural and so on, while this paper specifically focusing on the Muslim community in the era of Globalization and Islamization. Information technology has undoubtedly become the central drive for the evolution of a modern Muslim society globally. The Muslim world or society, like the rest of the ‘world’, participates in the evolution, as well as the usage of using IT to obtain Islamic materials. Such materials include among others the translation of the Qur’an, Tajweed, Hadith, and Tafseer, which are available in word, audio, and video forms through digital content or via interactive chat rooms and forums. This paper focuses on Islamic literature globally accessible and assumes a vital role in spreading Islam all over the world. The paper recommends initiatives policy by government and NGO to promote IT technologies among Muslims around the world for a viable impact on society

The number of traveling Muslims has increased substantially, and demands for Islamic facilities and services that adhere to their religious practices are growing exponentially. This creates business opportunities for service providers in Muslim and non-Muslim countries alike. Propelled by the growth of this new market segment, service providers such as airlines and hotels have customized aspects of their businesses to accommodate these niche demands. However, some industry players willfully ignore this market, either for fear of losing non-Muslim customers or lacking the know-how to tap into this lucrative new market. This research benchmarked some service providers (hotels) worldwide and conducted a content analysis of their websites to identify the services they provided for Muslims. The evidence shows that some hotels worldwide provide limited services to satisfy Muslim needs. Most of these hotels did not provide information about their Islamic facilities on their website, including some hotels in Islamic countries. This can be related to the social pressure (non-Muslim tourist markets), which prevents service providers from advertising their services. Lack of knowledge and research on the factors that prevent service providers from serving Muslim tourists and little information about their challenges make this area unexplored. Future research should test the research model proposed by this study and identify the factors influencing the service provider’s intention to serve the Muslim market and the barriers. This paper can serve as a guideline for industry players to partake in this growing and lucrative market.

The word dialogue comes from the Greek word ‘dialogos’ and is commonly used in the meaning of conversation between two people, two groups and/or communities or organizations. Dialogue is not a debate to win or lose or to convince the other of a particular way of thinking. Dialogue is communicative conversation that involves intensely creative process with a goal to create peaceful and respectful relations among participants and in a community. When religious communities or organizations nominate a representative to participate in the intra or interfaith dialogue, they make sure that their nominees are trained in the art of dialogue. First, that he/she represents the community and second, that if he/she is not trained in the art of dialogue they understand that there may be a negative impact on the intra-faith or interfaith dialogue. For a healthy intra-faith and interfaith dialogue, the organization or community representatives must be trained in rights, responsibilities and skills of dialogue. This paper will discuss some of those rights, responsibilities and skills essential for a successful dialogue in the light of those principles and guidelines initiated in the Qur’an and Sunnah.

This article discusses the consequences of World War I towards the struggle for independence for the Balkan States. It argues that the formational process of the state of Yugoslavia was a political compromise among the Slav nations, namely the Serbs, the Croats and the Muslims in the Balkans consisting of the former Austria-Hungarian territories. The research method was based on the content analysis of declassified documents from the Public Record Office, London and the personal collection of Seton Watson documents at the University of London. This article finds that the idea of Greater Serbia is at odds with the idea of Jugoslav. This is the threat to the unification of a new state. Pressure from outside, such as Italy wanting to take advantage of the Austrian-Hungarian place in the Balkans, has alarmed Jugoslav and Serbian leaders. The Italian threat forced the Slav political leaders to immediately agree to form a Yugoslav government, even if not wholeheartedly.