Bangladesh is a multireligious society where each religious group has maintained its culture and religion for umpteen years. However, Islam remains the most popular faith in the community, with 91.04% identifying as Muslims, 7.95% as Hindus, 0.60% as Buddhists, and 0.37% following other religions. Since the secession from Pakistan, i.e. 26th March 1971, the relationship between Muslims and Hindus in Bangladesh had been cordial. But in recent years, the relationship between them has deteriorated due to the unstable socio-political environment. Consequently, sectarian violence is increasing day by day among both communities, where hostile environment within the societies had led to arson, looting, rape and killing. Therefore, this study attempts to inculcate the intercultural approach via inter-religious dialogue between the Muslims and Hindus in Bangladesh. The ultimate strategy is to foster communal coexistence and religious tolerance. This research identifies and highlights shared cultural elements in-built within these two communities. These factors are recognised as the unifying factors to re-unite them. The research methodology employed in this study is based on historical narrative, sociological interpretation and interreligious studies with phenomenological interpretation through the qualitative methods of modern social research. To accomplish the objectives of the study, comprehensive library research and literature reviews were undertaken. This study found that early Islamic rulers had contributed to developing a prosperous Bengali civilisation and nationhood irrespective of culture and religion. Nevertheless, this study also highlights multifaceted challenges in sustaining communal harmony. These challenges encompass a broad spectrum of social, political, religious and economic factors. Finally, this thesis advocates that to address the differences of the two major religious groups of the population is to engage in healthy interreligious dialogues.

The rise of Islamic political movements in Pakistan has been central to the country's ideological and political discourse since its inception. This study conducts a comparative analysis of the methodologies employed by two prominent religious-political parties, Jamat-e-Islami (JI) and Jamiat Ulama-e-Islam (JUI), in their efforts to implement an Islamic system of governance in Pakistan. Despite sharing a common goal, these parties' approaches diverge significantly, raising questions about the effectiveness and feasibility of their strategies in translating Islamic principles into governance. The implementation of an Islamic system in Pakistan has been a long-standing aspiration, marked by numerous rhetorical commitments and legislative efforts. However, a comprehensive practical approach at the ground level remains elusive. This research examines the strengths, weaknesses, and implications of each party's approach to implementing Sharīʿah law, focusing on their ideological foundations, political engagement, and social mobilisation strategies. This study employs qualitative methodology, utilising a comparative framework to evaluate party manifestos, key speeches, and historical records. It uses both English and Urdu language sources, quoting original Urdu texts alongside English translations when necessary. The research objectives are multifaceted. First, it analyses the Islamic political system and its applicability in modern Pakistan. Second, it examines the Islamic articles of Pakistan's constitution with Jinnah's vision. Third, it compares the pragmatic efforts of both the JI and JUI towards implementing an Islamic system. Finally, it evaluates the organisational structures of these parties and assesses their specific methodologies for realising Islamic governance in Pakistan. The findings reveal that both the JI and JUI have undergone ideological transformations and political strategy changes in their pursuit of implementing an Islamic system. The JI has attempted to synthesise Islamic politics with democratic norms, challenging the perception of Islamists as inherently anti-democratic. Conversely, the JUI-F has shown adaptability to regional and international political changes, distinguishing itself from more radical Deobandi groups. While these parties have increased their influence in parliament, their electoral popularity remains limited. The study concludes by highlighting the complexity of implementing Islamic governance in a modern state, emphasising the need for a cohesive and pragmatic approach that addresses both ideological purity and political realities. This research contributes to the broader discourse on Islamic political movements and their role in shaping governance in Pakistan. It offers insights into the challenges and opportunities for religious-political movements in influencing the country's legal, political, and social landscape, while also suggesting potential pathways for realising an Islamic system within the Pakistani context. Keywords: Islamic governance in Pakistan, Jamat-e-Islami (JI) methodologies, Jamiat Ulama-e-Islam (JUI) strategies, Comparative analysis, Sharīʿah implementation.

Interfaith relationships, broadly speaking, refer to interactions and relationships between individuals or communities from different religious backgrounds. These relationships are shaped by various factors, including cultural norms, family expectations, societal pressures, and the willingness to respect and understand differing religious beliefs and practices. In the context of Islam, interfaith dialogue seeks to promote mutual understanding and cooperation, addressing both shared values and differences in order to foster peaceful coexistence. This study focuses on the life and contributions of Muhammad Hamidullah, an influential scholar in contemporary Islamic thought, particularly in interfaith relations. Hamidullah emphasised the importance of interfaith dialogue, arguing that mutual respect and understanding between Muslims, Christians, and Jews—based on their shared Abrahamic heritage—are vital for peaceful societal coexistence. His work in this area is essential in understanding how Islamic thought can contribute to broader interfaith initiatives. He adopted innovative methods in education and da’wah (Islamic outreach), stressing the role of knowledge in strengthening faith, especially among converts. His scholarly contributions, including discovering, editing, and translating important Islamic manuscripts, further deepen Islam's accessibility to diverse audiences. This study analyses Hamidullah's unique approach to interfaith relations and his contributions to Islamic thought, mainly through his interpretations of Qur'anic verses related to the Ahl-al-Kitāb (Jews and Christians). His work highlights the common moral and spiritual values that link these religions, and he argues that acknowledging these shared principles can create a foundation for dialogue and cooperation. This study also examines Hamidullah's interactions with Orientalists and his ability to respond to critiques using their research methods, which earned him great respect in academic circles. The methodology of this study is qualitative, employing content analysis to explore Hamidullah's key writings on interfaith relationships, Islamic thought, and societal cohesion. The findings reveal that Hamidullah’s insights into interfaith dialogue emphasise the importance of understanding others' religious and cultural contexts and promoting a world built on peace, tolerance, and mutual respect. His legacy inspires efforts to bridge the gap between Eastern and Western civilisations, mainly through education and scholarly engagements. In conclusion, this study affirms Muhammad Hamidullah's significant role in fostering interfaith dialogue. It highlights the ongoing relevance of his work in contemporary efforts to build a more harmonious and respectful world. The findings offer a foundation for further research into how Islamic scholarship can contribute to global interfaith cooperation and understanding.

This study aims to suggest Preventing and Countering Violent Extremism (PCVE) programs targeted at radicalised individuals and youth in Malaysia. This program is informed by findings on youth radicalisation pathways in Malaysia between 2013-2020 and an analysis of PCVE youth programs, particularly awareness talks conducted from 2017 to 2023. The study employs a qualitative methodology for data collection, utilising content analysis and interviews with various stakeholders, including government agencies, think-tanks, academicians, NGOs and youth clubs. In examining these pathways, the research analysed demographic such as gender, age, marital status; recruitment strategies including recruiters, roles and expertise within groups; and ideological dimension. The findings indicate that radicalised youth in Malaysia are both male and female, spanning secondary, tertiary and working-age youth, both single, married and re-married. Recruitment pathways reveal that recruiters include spouses, family members, boyfriends, social media, teachers and usrah groups affiliated with VE groups. The roles within these groups include leaders, followers and loosely associated members, with some possessing specialised expertise as recruiters, financiers, suicide bombers, weapons experts, medical practitioners, participants in in-house attacks and combatants in Syria, while others participate as jihad al-nikah. Ideologically, these individuals exhibit high, medium, or low commitment to extremist beliefs. For the PCVE program, the study suggests peace program, webinar sharing, social media campaign, sport, ICONS simulation and Training of Trainer (ToT). Hence, the findings will help to inform and compliment future Malaysia Action Plan on Preventing and Countering Violent Extremism (MyPCVE).

This research compares the strategies of two organisations: Persatuan Kebajikan Asyraaf Malaysia or Asyraaf Welfare Association Malaysia (ASYRAAF) and Pertubuhan Kesedaran Melayu dan Islam or The Malay and Islamic Awareness Association (KEMUDI) in pursuing a Muslim identity using a framework of organisational elements such as objective, resource, structure, strategy, tactic and target. These organisations acknowledge the influence of Arab’s sustainable Muslim identity alongside their Malay ethnicity. Data collection included those from social media platforms, semi-structured interviews, observation and library research. This descriptive and interpretive research design utilises a qualitative thematic analysis, incorporating both deductive and inductive coding approaches. This study posits that such a socio-political and ethno-religious identity of discrete Arab-Malay Muslim and discreet Malay-Arab Muslim are revered and justifiably promoted by ASYRAAF and KEMUDI alike. As far as the Arab Muslim identity is concerned, previous research on their identity have greatly contributed to identifying their status quo as “the Arab” alone, to recognising the Haḍrami Arab exclusive impact on Muslim identity and the Sayyid in this region. The analyses of strategies of both organisations in managing their tactics and targets have added that the reason the Arab identity is revered and well accepted among the Malay Muslim is due to the ahl al-bayt legacy among the Arab descendants in this region. It is reflected in their titles, patronyms, endogamy, social and religious activities. Based on the three elements of the National Integrity Plan (NIP); politics, civil society organisation (CSO) and religion, the pursuit of such an identity among Malaysians was analysed, where significant implications are both celebrated and reflected. Keywords: Malay Muslim identity, Hadrami Arab identity, ethno-religious identity, Islamic organisation, ahl al-bayt.

This research investigates Islamic feminism, focusing on the influential scholar-activist Fatema Mernissi. It begins by examining the rise of Islamic feminism as a response to patriarchal interpretations of Shari’ah law, highlighting how Islamic feminists challenged traditional norms and advocated for a feminist reinterpretation of Islamic texts. These feminist groups gained prominence by addressing discriminatory practices against Muslim women, especially in family and personal status laws. The study underscores the vital role of scholar-activists like Mernissi, a Moroccan sociologist, whose work has left a lasting impact on contemporary Islamic feminism. Mernissi’s exploration of women's historical experiences in early Islamic history and her critique of misogynistic ḥadīths significantly shaped her influence in feminist discourse. Her ideas have crossed geographical boundaries, gaining recognition in both Western and Eastern feminist circles. This research delves into Mernissi's alternative approach to interpreting religious texts, which challenges mainstream Islamic views on women’s roles and rights. By examining her perspective on gender equality through her writings, the study provides insights into ongoing discussions within Islamic feminism, especially in relation to current global gender equality issues. Using qualitative analysis and critical methods, the research explores Islamic feminist theories, focusing on Mernissi's views on gender equality. A comparative analysis contrasts her ideas with traditional Islamic perspectives, including selected Qur’anic verses, the traditions of the Prophet صلى الله عليه وسلم, and the views of prominent Muslim scholars. The findings reveal Mernissi’s critical stance on the Islamic concept of gender equality, while also emphasizing the importance of addressing global gender equality concerns. Despite her negative perception of some Islamic gender concepts, the study acknowledges the validity of some of her arguments and the need to address the gender equality issues she raises. The research advocates for incorporating positive aspects of Mernissi's approach, particularly her self-critical examination, into contemporary Islamic discourse. It highlights the need for a Muslim think tank to re-evaluate and develop new approaches to gender equality issues, ensuring these solutions align with the Islamic concept of justice and are relevant to modern realities.