Muslims

When the Muslim statement "A Common Word between us and you" appeared on the internet in October 2007, I found it to be dissonant to what I had read in early Muslim commentary on Q 3.64. I decided to investigate the interpretation of this "common word" verse across a wide range of commentaries on the Quran. Though interpretations vary, none of the commentaries understands Q 3.64 to refer to a theological concept held "in common" with non-Muslims.

Çalışmanın amacı 30 Ocak 1923 tarihinde imzalanan Türk ve Yunan Halklarının Mübadelesine İlişkin Sözleşme ve Protokol'ün ardından İstanbul ilçelerine yerleştirilmiş olan mübadillerin burada yaşamış oldukları zorlukları ortaya koymaktır. Bu kapsamda öncelikle kavramsal bir çalışma yapılmış, ardından mübadele kararına giden süreçten bahsedilmiş, mübadiller için yapılan hazırlıklardan, mübadillere yapılan yardımlardan ve mübadillerin yerleştirildikleri bölgelerden bahsedilmiştir. Araştırma çerçevesinde İstanbul'da bulunan iki dernek ve bir vakıf ile görüşmeler gerçekleştirilmiştir. Görüşmeler sonrası analiz yapılırken belirli temalar oluşturulmuştur. Sonuç olarak ise İstanbul'a yerleştirilen mübadillerin karşılaştıkları zorluklar, yaşadıkları sıkıntılar "Ekonomik Sorunlar", "Dil Sorunu", "Yerli Halk Tarafından Kabul Görülmeme" ve "Gelenek-Görenek" olmak üzere dört ana tema altında toplanmıştır.

This conceptual study is to propose the conceptual framework on the factors that influence the effectiveness of claiming deceased assets by Muslim inheritors. It is an exploratory study, and a semi-structured interview method will be used by interviewing the subjects on the difficulties that they faced during the claiming process of the deceased assets. The conceptual framework based on two types of variables that are Independent Variables and Dependent Variable. Three hypotheses were discussed to understand the relationship between the independent and dependent variables

http://www.stopwar.org.uk/news-comment/888-the-five-pillars-of-islamophobia-and-the-roots-of-anti-muslim-racism

On a Thursday night, terrorists blew themselves up in the streets of Beirut. The next day, co-ordinated terrorist attacks in des rues of Paris. The same perpetrators targeted Muslims and Christians in the two different capitals.

Just a month ago, it was a moving scene watching European women and men holding signs welcoming refugees arriving at train stations. Thus, the horrific attacks would become even more appalling if there was any truth to the news these terrorists might have hid among refugees to reach France. Especially since refugees found better reception in Europe than anywhere else, including many of the Arab and Muslim countries. And for these terrorists to exploit that hospitality is neither Arab nor a Muslim value.

There could be no rationalisation to the terrorist attacks in Paris or the atrocious murders in Beirut, Baghdad, Damascus or Nigeria. Putting aside our virtuous indignation, however, we mustn’t forget the so-called Islamic State (IS) was the illegitimate child of George Bush’s “birth bangs of democracy.” The misguided US-led Western interventionist policies created the environment that gave birth to the refugees and terrorists.

NOTE: Fareed Khan makes no claim to the authorship of this commentary/article.

Türkiye Cumhuriyeti ve Yüce Türk Devletleri kuruluş felsefeleri itibari ile nice
devletlere gebe kalmış, bağımsız devletleri vücuda getirmiş can olmuş kan olmuş,
mukaddes ve kadim topraklara hükmetmiş Cihandaki itibarımız onur ve şerefimiz her
daim artmış ve yüksek bir kararlılıkla da artacaktır. İstiklal Ruhumuz, İstikametle İstikbale
doğru yüce bir şevkle yol alacaktır.
Türkiye Cumhuriyetinin Banisi Gazi Mustafa Kemal Atatürk ve Asil Vatan
Evlatlarının kara sınırlarımızdaki Mîsâk-ı Millî Doktrini ve Emekli Deniz Tümamirallerimiz
Sn. Cem Gürdeniz ve Sn. Cihat Yaycı'nın ulusal ve uluslararası deniz sularındaki Mavi
Vatan Doktrini "Kızıl Elma" olarak nitelendirebileceğimiz hedeflerdendir. Hatta Mavi
Vatan' ı, Misak-i Bahri (denizle ilgili olan yemin) olarak beyan etmek mümkündür. Hem
karada hem de denizde topyekün istihbari iktisadi askeri ve enerji ve maden politikalarına
dair açık ve kapalı kaynaklı İstihbarat destekli stratejiler geliştirmemiz /
geliştirecek olmamız bölgesel güç olmanın yanı sıra küresel bir aktör olmanın
senaryosunu hazırlayacaktır.
Selçuklu'dan, Osmanlı'dan gelen tarihsel bağların neticesinde oluşan
sonuçlar bugünün bir sirayeti değil geçmişi yüzyıllar öncesine dayanan ikili ilişkilere,
insani ticari siyasi ve diplomatik hususlara dayanmaktadır. Ortak stratejik akıl ile hareket
edilerek Libya ile yapılan askeri ve İstihbari çalışmalar, Katar ile yapılan askeri ve iktisadi
çalışmalar, Endonezya & Açe de, Sudan & Sevakin Adası'nda ve Somali'de Osmanlı'dan
gelen tarihsel bağlar, bu coğrafyalarda da strateji ve doktrin geliştirmemiz gerektiği
sonucuna varılmaktadır.

""An unexpected gem. An innovative book which explores the everyday lived reality of Muslim minorities in Hong Kong. The contemporary focus is framed by a fascinating history of South Asian Muslims which reaches back into the early 19th century. This beautifully wrought study sheds a great deal of light on a range of issues impacting Muslim minorities: from the extent of hybridity—adapting basketball spaces to cricket—to the challenge of eating halal in a culinary culture where pork is ubiquitous! Young Muslims in Hong Kong face racism and their inability to access Chinese language schools has huge implications for employment and social mobility. However, Islam is respected and they are not seen through a security lens. In all, a hopeful study." —Philip Lewis, author of Islamic Britain and Young British and Muslim

"There has long been a need for a book-length account of Muslims in Hong Kong; this readable and informative book admirably fills this void. Anyone interested in how Muslims make their lives and practice their faith in the Chinese city of Hong Kong should definitely read it." —Gordon Mathews, author of Ghetto at the Center of the World: Chungking Mansions, Hong Kong

"In this insightful and fascinating book, O'Connor walks us through the bustling streets of Hong Kong where space, civility, hope and freedom are created every day by the territory's diverse Muslims. It provides a rare glimpse into an imperfect, but perhaps 'good enough' cosmopolitanism, lived in the schools, homes, shops and lives of ordinary people. Amidst the worry and panic about young Muslims in diaspora as either problems or victims, this is a refreshing and much-needed account of the valuable ways a global city deals with difference. An essential text for scholars and students of youth, diversity and contemporary multiculturalism." —Anita Harris, author of Young People and Everyday Multiculturalism

More than a quarter of a million Muslims live and work in Hong Kong. Among them are descendants of families who have been in the city for generations, recent immigrants from around the world, and growing numbers of migrant workers. Islam in Hong Kong explores the lives of Muslims as ethnic and religious minorities in this unique postcolonial Chinese city. Drawing on interviews with Muslims of different origins, O’Connor builds a detailed picture of daily life through topical chapters on language, space, religious education, daily prayers, maintaining a halal diet in a Chinese environment, racism, and other subjects. Although the picture that emerges is complex and ambiguous, one striking conclusion is that Muslims in Hong Kong generally find acceptance as a community and do not consider themselves to be victimised because of their religion."

Este artículo presenta pruebas documentales y evidencias encontradas en el patrimonio arquitectónico que certifican la existencia de una comunidad de musulmanes peninsulares (andalusíes) y magrebíes en la etapa de formación temprana de las sociedades americanas durante el siglo XVI y, más específicamente, en la isla Española, mostrando de manera fehaciente que el monumento principal de la etapa de construcción inicial de la ciudad de Santo Domingo de Guzmán, la catedral de Santa María la Menor, fue obra de alarifes musulmanes.

Islamophobic sentiments in the Western world have gained scientific attention, particularly after the terrorist attacks of September 11, 2001. However, the effects of religious stigma on Muslim minorities’ identity formation have rarely been studied. Using structural equation modeling, this cross-sectional study examined direct and indirect effects of different forms of religious stigma on the national affiliation of 210 Norwegian-Pakistani and 216 German-Turkish Muslims. Furthermore, the study examined the mediator role of religious identity. Our results suggest that being a Muslim in Norway is more reconcilable with affiliating with the nation than being a Muslim in Germany. However, across the samples, the results indicated that various forms of religious stigma affected Muslims’ national identity and engagement in the public and private sphere in distinct ways. These effects were both positive and negative, differed between the two samples, and in Germany, were mediated by the participants’ religious identity. The findings indicated that the ways in which religious stigma influences Muslims’ national affiliation is context and culture bound.

This study is made based on an interview between Professor Dr. Seyyed Hossein Nasr and Dr. Md. Abu Sayem about environmental issues. Professor Nasr connected religious / spiritual views of the environment with the present ecological crisis. He advocates a traditional worldview in order to save the natural world.

This insightful text examines the impact of Islamic schooling on Muslim youth in French-speaking Canada to consider how these institutions influence the formation of students’ cultural, national, ethnic, and religious identities, and their sense of belonging to Quebec and Canada.

Through close qualitative analysis of interviews conducted with first- and second-generation students, as well as parents, teachers, and leaders involved in Islamic high schools, this text explores how far institutions succeed in preparing young Muslims to participate in the broader secular society in Quebec and in English-speaking Canada. As well as investigating the historical and contemporary development of Islamic schooling in Canada, and addressing public perceptions of this educational sector, the volume foregrounds the voices of those directly involved in these schools to illustrate first-hand experiences, and the motivations and objectives of those choosing to support or engage in these schools. Overarching themes include citizenship, integration, and the complex interplay of Muslim, Quebecois, and Canadian values.

This book will be of great interest to graduate and postgraduate students, researcher scholars and academics in the fields of religion, education, Islamic studies, multicultural education curriculum studies, and faith-based teacher education.

In this study Al-Faruqi presents the meaning and message of Islam to the wider world community. Key ‎elements of the faith are summarized and explained in an overall theme of seven parts consisting of 21 ‎chapters. Yet the chapters represent far more than a simple description of Muslim peoples and orthodox ‎practice. Al Faruqi was a great thinker, formidable in logic, and relished intellectual engagement on ‎every level, particularly when it came to Islam and other Faiths. And it is this unique reasoning process ‎that is reflected in this work, Al-Faruqi’s signature contribution, which not only expounds on Islam as ‎spiritual faith and action, but also on Islam the great experience.‎

Invited by Auburn University to give a public lecture soon after 911, the talk traced the history of the word “equality” from the time of slave-owner Jefferson drafting the Declaration of Independence to Lincoln’s Gettysburg address, "Four score and seven years ago our fathers brought forth upon this continent, a new nation, conceived in Liberty, and dedicated to the proposition that all men are created equal" arguing for the equality of all Americans irrespective of colour.

The Quran advocates equality; only piety distinguishes one from the other: "O humanity! Indeed, We created you from a male and a female, and made you into peoples and tribes so that you may ˹get to˺ know one another. Surely the most noble of you in the sight of Allah is the most righteous among you. Allah is truly All-Knowing, All-Aware" [Quran 49:13].

Hence, the talk argued that after 911, in a unipolar world with the United States' defence spending almost half of global military expenditures,, “equality” ought to encompass Americans and non-Americans; i.e. the equality of all humankind. In other words, the mission of The U.S. Department of State that “leads America’s foreign policy through diplomacy, advocacy, and assistance by advancing the interests of the American people, their safety and economic prosperity” ought to take into account the interests of Non-Americans, their safety and economic prosperity. If not, Foreign Affairs decisions flowing from 911 were in the danger of succumbing to hubris.

Note: The text in the the poster, other than Title & Abstract, was provided by Auburn University, Alabama.

In retrospect, the talk, sponsored by the Breeden Eminent Scholar Fund and the College of Liberal Arts,  is dedicated to the memory of my host Dr. David Edwin Harrell, Jr., Daniel Breeden Eminent Scholar at Auburn University February 22, 1930 – March 15, 2021. I will always treasure his endorsement.

Muslim youth in Canada face daily challenges which impact their sense of identity and belonging, their mental health and well-being, and their faith.

After 72 qualitative interviews in five cities, the results show that the primary challenge facing urban Muslim youth in Canada is identity crisis or the problem of seemingly irreconcilable dual identities, exacerbated by generational gaps in families and Muslim communities, and the contingent burdens of codeswitching and ambassadorship for Islam. Direct and structural Islamophobia fosters the crisis and adds additional stressors on Muslim youth, including mental health issues, financial or job insecurity, a lack of belonging and the experience of vicarious trauma from witnessing atrocities against Muslims globally, among other factors. In dealing with the ongoing identity crisis and its accompanying stressors, Muslim youth are not finding the space, solace, programming and guidance they feel they need from their religious communities. Intracommunity problems, including a lack of community inclusion, lateral violence such as racism and misogyny, and infrastructural problems such as a lack of adequate/relevant mentorship and programming or meaningful spaces of participation for youth in Islamic centres and mosques, only serve to alienate Muslim youth in Canada further. A number of alarming outcomes from these compounded issues were reported by respondents.

This policy report will briefly outline the methodology and relevance of the study before expounding its findings regarding primary challenges of Muslim youth in Canada and identified pathways of resilience, in summary. The final section will offer practical recommendations for Islamic organizations and institutions hoping to take up the cause of Muslim youth.

Background. It is recommended that Muslims consume dates. Many studies have proven the benefits of date consumption. However, many Muslims have not implemented these recommendations with many more consuming dates in a manner not in accordance with Islamic recommendation. Aim: To identify gaps between Muslims' habits and Islam's recommendation in the context of date consumption. Method. A mixed method study with sequential exploratory strategy has been used in this study. The qualitative design used a phenomenology approach while the quantitative design used a cross-sectional approach. Research subjects were Muslims who had consumed dates. The sampling technique was carried out by purposive sampling. A total of 42 Muslims were involved in in-depth interviews and 904 questionnaires were analyzed. Results. The finding in this study describes Muslims' experience in getting dates; reason and way in consum ing dates; amount of time in consuming dates including the experience for the first time, the regularity of consumption and the time consuming habit; number of dates consumed by the subjects daily, obstacles faced by Muslims in obtaining dates; and the benefits of dates. Conclusion. There are gaps between Muslims' habits and Islam's recommendations in consuming dates. Reguler date consumption is not only able to fulfil the spiritual need but also nutritional needs of the human body.

The law (Waqf Legislation) in India conceptualizes waqf as ‘the permanent dedication by any person, of any movable or immovable property for any purpose recognised by the Muslim law as pious, religious or charitable.’ The theoretical implication of creating a waqf suggests that the said property can never again change hands by inheritance, sale or seizure. The report on social, economic and educational status of Muslim community of India (2006) popularly known as “Sachar Committee Report” estimated that there are more than 4.9 lac registered waqfs in India. The total area under these properties is estimated at about six lac acres. Apart from agricultural, commercial and residential properties, waqf in India include functional/non-functional mosques, darghās (tomb or shrine of Muslim saint), khanqahās (building or space for Sufi brotherhood) maqbaras (tombs), ashoor-khanās (mourning place for Shias), qabristāns (graveyards), idghās (space to offer Eid Prayer), imam-baras (space for prayers and gatherings for Shias) etc. But due to political apathy, encroachment, poor governance and insensitiveness of society, it has not fully survived the test of its purpose. Auqāf is meant to create a welfare and just society- a society which does not leave anybody to die hungry and ignorant. This paper will investigate the problems of waqf administration in India with a focus on the functioning of state waqf boards.

Religious identity is one of many identities that shape who we are. Although our social, cultural and political identities may sometimes overlap with our religious identity, they may also contradict each other which is a crucial point in understanding 'Muslim question' in Europe and overcoming stereotypes related to Islam. In the following essay, I will analyze religious identities by employing a comparative perspective. First of all, I will start with Samuel Huntington's hypothesis-'clash of civilizations'. In Chapter I and II I will juxtapose it with Parekh Bhikhu's concept of religious identity and Sen Amartya's definition of Islamic identities. Finally, non-religious identities of Muslim people in Azerbaijan will be explained based on my religious background and personal observation.

Man employs a variety of methods to communicate his ideas and intentions. When he trusts that his audiences are competent enough to comprehend his oral or written message, and when he feels assured that no prejudice or misunderstanding exists on the part of the audience; he speaks directly and avoids figurative or ambiguous language. In contrast, if he feels or predicts otherwise, he tends to apply another strategy, expressing meanings implicitly under the guise of allusion, symbolism, and/or allegories. Some researchers believe that symbolic mysterious language (ramz) is exclusively employed in mathematics and mysticism to express topical objectives, but in this article, we will attempt to explain the application of this language in philosophy, and demonstrate why Muslim philosophers leaned toward using this encoded language. The author of the present study believes, to the best of his knowledge, that this research study is the first of its kind that seeks to explore the motives and considerations behind the use of this encoded language by philosophers.
Man employs a variety of methods to communicate his ideas and intentions. When he trusts that his audiences are competent enough to comprehend his oral or written message, and when he feels assured that no prejudice or misunderstanding exists on the part of the audience; he speaks directly and avoids figurative or ambiguous language. In contrast, if he feels or predicts otherwise, he tends to apply another strategy, expressing meanings implicitly under the guise of allusion, symbolism, and/or allegories. Some researchers believe that symbolic mysterious language (ramz) is exclusively employed in mathematics and mysticism to express topical objectives, but in this article, we will attempt to explain the application of this language in philosophy, and demonstrate why Muslim philosophers leaned toward using this encoded language. The author of the present study believes, to the best of his knowledge, that this research study is the first of its kind that seeks to explore the motives and considerations behind the use of this encoded language by philosophers.

How do ‘new’ and ’old’ Islamic actors in contemporary Albania define religious legitimacy, the nation and religious otherness? This chapter uses Olivier Roy’s analytical distinction between accommodationism and neo-fundamentalism as a compass to navigate through Albania’s complex religious landscape by exploring different sets of beliefs promulgated by a selection of Islamic groups (2010).  These are the Muslim Community of Albania, which represents ‘official Islam’ , and ‘mainstream’ Sunni Muslims, who are typically accommodationist. I also analyse a Sufi subgroup thereof, which is equally accommodationist, but in a slightly different manner. As a neo-fundamentalist counterpoint, I explore the ideas of a competing organisation composed of Salafi imams.

Accommodationism means that the bond between religion and a specific territory and culture of origin is tight. In this context, ‘culture’ refers to Albanian historical tradition and the language-based, secular nation-building project engineered by modernising state elites since the early 20th century. Neo-fundamentalism, conversely, is a globalised form of religion that emphasises the gap between faith and culture. As such, it represents a reformatted, exportable form of religiosity, which stands in contrast to cultural ethno-national ways of being Muslim. Neo-fundamentalist religious identity is faith-based, and seeks to ground itself solely upon explicit religious norms, at least in principle. Accordingly, these believers make their religiosity visible through a global uniform of religious markers detached from the surrounding culture.

In the Albanian Islamic context, the theoretically informed labels, neo-fundamentalist and accommodationist, roughly correspond to the ‘Albanianist’ versus the ‘Salafi’ forms of Islam. To some extent, this resonates with mainstream distinctions adopted in Albania and in the Balkans. A popular Albanian term for Muslims associated with neo-fundamentalist forms of Islam is ‘fanatic’ (fanatik). Accommodationism is commonly related to ‘old’ forms of Islam, which many be deemed as local, rooted, and European as well as tolerant and moderate. Neo-fundamentalism, conversely, refers to certain ‘new’ forms of Islam, i.e. those perceived to be imported, transnational, alien, ‘fanatic’ and a threat to local religious customs. This cultural distinction between what are deemed acceptable and unacceptable forms of Islam is often politicised and securitised. As I will show, the association between neo-fundamentalism and violence is not necessarily correct, and the Salafi community under scrutiny here can be defined as pacifist and purist (Wiktorowicz 2006). These two formats, moreover, clash and merge together as different local actors seek to recast and legitimize their respective positions.

A cross-sectional study of 1068 Bengali Muslim boys (n=522) and girls (n=546) aged 10-17 years of Deganga, Barasat, North 24 Parganas, West Bengal, India, was undertaken to study their age and sex differences in nutritional status. The subjects were classified into eight age groups

This article deals with the growing phenomenon of Islamic feminism and its multiple manifestations through many new media avenues in the Arab world today. It begins by defining the term 'Islamic feminism' and the many ambivalences and paradoxes surrounding it. The article then maps the transformative socio-political landscape in the Arab world, with a special focus on the rising tide of (re)Islamization and its complex causes and implications. It also maps the equally transformative media landscape in the Arab world, especially the impact of the proliferation of satellite television channels and Internet websites on the degree of freedom, plurality and diversity that is permitted and exhibited throughout the Arab region. The article provides specific examples of this New Wave of Islamic feminism as it manifests itself through various satellite channels and Internet websites exhibiting different forms of self-expression and multiple resistances.

In this article, we have described to what extent migration and secularization  undermined the traditional views of Islamic complementary gender roles and determined various forms of gender-related attitudes among migrants coming in Italy from diverse parts of the Muslim world. This issue supports the necessity to consider both religion and origin country in the analyses and not to assume that belonging to specific religion, such as Islam, is associated with unique behaviors or attitudes. Gender traditionalism is not synonymous with Muslim affiliation.
Even if relevant individual characteristics and behaviors are taken into account in the analyses, immigrants from a gender egalitarian country hold more egalitarian attitudes. In this origin country globalization and modernization have increased women’s educational and social opportunities and eased their entry into paid employment, a role traditionally reserved for men. Our findings also suggest that religious Muslims hold less gender egalitarian attitudes than more secular individuals. However, according to the literature, the factual explanatory power of migrants’ religiosity lags far behind its prominence in
public debates: religious commitment is just one among several factors and not even a particularly important one.

The cases of Israel and Palestine offer a particularly interesting vantage point for analyzing ‘uses of the past’. Both states’ legal trajectories follow from developments in the late Ottoman and British Mandate (1922–1948) periods, and their legal frameworks are characterized by an interesting overlapping of legislations and legal traditions. At the same time, the different political and social contextual frameworks in which Palestinian Muslims operate (living in Palestine, i.e. West Bank and Gaza Strip, or inside Israel) have a profound impact on legal debates and the practical solutions devised by judges and practitioners. This poses unusual challenges to Palestinian Muslim legal theorists and practitioners about how to face modernity and social change, leading to an interesting debate among scholars of legal pluralism, legal anthropology and Muslim law.
The book Uses of the Past focuses on the relationship between Gender and Sharīʿa, aiming at analyzing how the past of Muslim tradition is invoked when dealing with gender issues and family law and how it is used to support legal change and reform in contemporary Muslim discourse. This edited volume is one of the outcomes of the HERA (Humanities in the European Research Area) project “Understanding Sharīʿa: Past Perfect, Imperfect Present” (US-PPIP) and includes eight articles by international scholars and practitioners.

Kırım, tarih öncesi dönemden beri Güney Ukrayna’nın bozkırlarla kaplı hinterlandını Karadeniz’e ve ötesine bağlayan bir geçiş bölgesi olmuştur.

Yüzyıllar boyunca Osmanlı ve Rus imparatorluklarının, sonrasında da Sovyetler Birliği ve Ukrayna devletinin parçası olan Kırım’ın tarihi, ev sahipliği yaptığı kültürlerin ve halkların izlerinden de anlaşılacağı üzere, çok daha gerilere uzanır: Antik Yunanlar, Gotlar, Bizanslılar, Moğollar, Ruslar ve en önemlisi Kırım Tatarları bu topraklarda yaşamıştır.

Tarih ve siyaset bilimi profesörü Paul Robert Magocsi, bölgeyle ilgili şimdiye kadar yazılmış en temel ve güncel metin olan Şu Mübarek Topraklar’da, üç bin yılı aşkın zamandır Kırım’ın bozkırlarına, dağlarına ve deniz kıyılarına akın eden bu toprak­larda yaşamış halkları ve yarattıkları medeniyetlerin hikâyesini görseller eşliğinde anlatıyor.

“Umuyorum ki bu kitap Türkiyeli okurlara kendi ülkelerinin tarihsel jeopolitik alanını (Karadeniz ve çevresindeki tüm topraklardan bahsediyorum) daha iyi anlamalarında yardımcı olacaktır.” Paul Robert Magocsi
http://kitap.ykykultur.com.tr/kitaplar/su-mubarek-topraklar-kirim-ve-kirim-tatarlari

Sexual problems in a relationship can be challenging for any couple. As mental health professionals increasingly find themselves serving culturally diverse clients from a variety of religious and spiritual backgrounds, they will likely encounter clients from the Muslim faith. This chapter provides an overview of sexuality from an Islamic perspective, discusses implications for clinical practice, and offers practical treatment recommendations.

In this modern era, the representation of Islam and terrorism in Western media has been a contentious topic of multiple implications. This project entails a comprehensive analysis of the impact that the news media has had on the portrayal of Muslims and Islam. The goal is to offer a more-inclusive insight into the media coverage of jihad which led to the hijacking of the notion of jihad by Western mainstream media as well as a seemingly unfair representation of an entire nation. I will attempt to offer a rather detailed account on the terms “Islamist” and “jihad” as per their usage by the mainstream media. Furthermore, it will scrutinise the role of the media as a platform for neo-jihadis. This paper will endeavour to answer the following question: Firstly, has the concept of Jihad and the religion of Islam been overtaken by the Western media? Secondly, is the representation of Muslims in the mainstream Western media within an Islamophobic context? And finally, to what extent have the media policies and issues of censorship impacted the portrayal of Muslims and Islam in the media? Along with attempting to present a contextually informed answer to this question, this research will further touch upon the Impact of Orientalism on Islam and shed light on the guidelines and policies followed by media corporations with regards to conveying acts of terrorism.