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 thesis aims to survey and analyze the concept of tadabbur within classical and contemporary tafs?r literature, developing a comprehensive framework for engaging deeply with the Quran's meanings and messages. The research objectives include distinguishing between tafs?r and tadabbur, extracting the methodology of the Prophet ?, His Companions, and early Islamic scholars, and formulating a practical methodology that the average Muslim can use for Quranic reflection. The study employs a comprehensive analysis of classical and contemporary tafs?r literature to understand the evolving definitions and interpretations of tadabbur. It involves content analysis of Quranic verses, a??d?th, and historical reports focusing on the Prophet's methodology and the practices of early Muslims. The analysis covers spirituality, intellectual preparation, and practical implementation. The research identifies various methods used in the Quran to encourage tadabbur and elucidates the significance of deep reflection in understanding the divine message. The study provides a clear and structured methodology for engaging in tadabbur, highlighting the importance of intellectual, emotional, and spiritual connection with the Quran. It also outlines practical applications of tadabbur, demonstrating how it can enhance one's intellectual and spiritual engagement with the Quran. The study recommends developing educational programs and resources that promote the practice of tadabbur among Muslims. It suggests integrating the framework into Quranic studies curricula to encourage deep reflection and understanding of the Quran. Additionally, the research advocates for further scholarly work to refine and expand the framework of tadabbur, making it more accessible and practical for diverse Muslim communities. The thesis is expected to contribute significantly to the field of Quranic studies by providing a robust framework for tadabbur that is both accessible and practical. It aims to bridge the gap between traditional exegesis and contemporary needs, facilitating a deeper connection with the Quran for average Muslims. The research also aspires to enhance Muslims' intellectual and spiritual engagement with the Quran, promoting a holistic understanding of its teachings.

It is a dream of every person who enters a matrimonial relationship to find ease and comfort in performing and contributing to the functions of a marriage. The dream gradually fades away due to reasons shuttering the matrimonial relationship. The understanding of the root causes of matrimonial problems forms the basis of this study. Currently, there is a worrying practice among a cross-section of Muslim couples in Uganda who abandon their matrimonial relationships casually, walking away in disregard of internal and external marriage dissolution processes as prescribed by their religion, Islam, and their country, Uganda. They demand a solution. The overall purpose of the study was to investigate the root cause of the matrimonial challenges that instigated former couples to walk away from their marital roles. This empirical study also finds out whether pre- and post-end-of-marriage steps were followed and then looks at the wider impact on individuals, society, and the country. A survey of a semi-structured nature was administered to 391 former husbands and wives as key stakeholders across different districts in the four regions of Uganda: Northern, Eastern, Central, and Western. This was followed by eight interviews conducted with Imams/Qadhis, civil societies, and the government officials as the other stakeholders. The tools for data analysis used to analyse both semi-structured questionnaires and qualitative interviews, respectively, were SPSS version 29 and Atlas software. The major observation from the result points out that most of the respondents did not obey or respect end-of-marriage procedures; in the first position were wives and second the husbands, followed by widows who did similar actions. The impact of the post-walkaway negatively weighed on children, then both families, and the state. The study further validated walk-away practices as a reality, also confirmed it as a kind of rebellion against established procedures of Islam or Muslim Family Laws of Uganda, and lastly, that other stakeholders have not done enough to curb it. This study, therefore, recommends all the stakeholders, whether they are internal or external, work together to strengthen and reform the existing Muslim Family Legal regime.

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 research analyses the concept of intuition in naturalized epistemology, comparing it in terms of epistemologists and naturalists through Nurettin Topçu’s interpretation of intuition and its connection with self/consciousness. This study examines primary and secondary sources using the research methodology of critical analysis with exploratory qualitative research. First of all, it explores the contention of Willard Van Orman Quine (1908-2000), who is accepted as the founder of naturalized epistemology, that philosophy is no longer needed because science will replace philosophy. In this context, there is a problem in which this claim creates in terms of both the philosophy and “Islamic thought”. The concept of intuition, which has an important place in naturalized epistemology discussions, is a concept to which Topçu attributes significance in acquiring knowledge, which he associates with the concept of Irādah (will). Modern positivism i.e. logical positivism, which underwent a radical change with Quine, was also scrutinized under Naturalized Epistemology. Fundamentally, three distinguished processes emerged as Replacement Naturalism represented by Quine, Substantive/Moderate Naturalism represented by Alvin Goldman (1938-2024), and Cooperative Naturalism represented by Hilary Kornblith (b. 1954). It has been determined that the debate about the concept of intuition, which is as old as the history of philosophy, is not about its existence but about its nature. In this regard, the discussion seems to be whether intuition is Extra Natural in essence, or it is a completely Natural Kind. Topçu, who is against the exclusion of metaphysics from philosophy, resembles naturalists in some respects, including in his treatment of intuition. He clearly puts forward his stance with the concept of Irādah (will), which he bases on a metaphysical basis that reflects his epistemological point of view/stance. Apparently, the concept of intuition is also essential in Topçu’s Islamic thought, which is directly related to his philosophical thought. Appropriately, the relationship between Topçu’s mystical intuition and Sufism is examined. However, as observed, the intuition he used in philosophical methodology and the intuition he systemized in Islamic mysticism are different from each other, albeit they are not completely separate. Accordingly, his concepts of intuition and mystical intuition are analysed. The thesis concludes that Nurettin Topçu raises a novel Islamic epistemology, in which intuition and Irādah are metaphysically formative, and play an active role in the process of acquiring knowledge.

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 thesis explores the complex journey that Filipino expatriates in Bahrain undergo as they navigate from limited knowledge of Islam to becoming practicing Muslims. Situated in Bahrain’s unique socio-cultural context, where a majority Muslim population interacts with a diverse and large expatriate community, the study investigates the motivations, experiences, and challenges faced by Filipino converts. Using an exploratory research design, this discourse provides a comprehensive profile of Filipino converts in Bahrain, investigating their motivations, life experiences, and challenges. A key research question addresses why expatriates from the Philippines, a predominantly Catholic nation with historical and ongoing Islamophobic sentiments, would want to embrace Islam. The important role that the Shahadah (declaration of faith) plays in the lives of converts is also explored. Additionally, the thesis examines the post-conversion experience of Filipino new Muslims and its role in facilitating their understanding and practice of Islam and easing their integration into the broader Muslim community. A mixed-methods approach is used. Twenty-five in-depth interviews along with data from a comprehensive survey of 596 respondents, provide both qualitative, nuanced insights and generalizable, statistical analyses. From the data collected, the concept of Tawḥid, or the Oneness of Allah, emerges as the most common reason for Filipinos accepting Islam in Bahrain. The findings also suggest that Fiṭrah (innate disposition) and Hidayah (Divine guidance) play significant roles. The life of Prophet Muḥammad (peace and blessings of Allah be upon him), an embodiment of the Qurʾan, is advocated as the perfect model of a balanced, holistic approach to administering Shahadah and providing post-conversion support and education of new Muslims. Ultimately, the thesis not only contributes to the general field of religious conversion, but more importantly and specifically furthers understanding of conversion to Islam. It offers valuable insights and recommendations for Daʿwah, Shahadah and New Muslim Care to Islamic organizations and Muslim community leaders in Bahrain and beyond.

The family institution represents the foundational unit and moral nucleus of human civilization. Both Islam and Christianity regard the family as a divinely ordained and sacred institution that nurtures individuals spiritually, socially, and morally. However, in the modern era, the family is undergoing one of the greatest crises in its history. The emergence and expansion of contemporary ideologies—particularly liberalism, feminism, and postmodernism-have redefined fundamental concepts of marriage, gender roles, and moral authority, thereby weakening traditional family values in both religious contexts. This study investigates the problems and challenges confronting the family institution from a comparative perspective between Islam and Christianity, focusing on ideological, social, and theological dimensions. The research adopts a qualitative, library-based methodology supported by descriptive, analytical, and critical approaches. Data were collected from both primary sources, such as the Qur’an and Hadith and the Bible, and secondary sources, including theological commentaries, scholarly writings, and contemporary academic debates. The analysis employs thematic and content analysis techniques to interpret and compare religious and ideological viewpoints. The findings reveal that, despite theological differences, both Islam and Christianity uphold the family as a divinely sanctioned institution aimed at ensuring moral order, social stability, and spiritual development. Nevertheless, several contemporary factors such as materialism, secularization, shifting gender norms, and the influence of modern ideologies have contributed to its weakening. Liberalism, feminism, and postmodernism have collectively undermined the traditional moral foundation of the family institution by promoting individual autonomy, gender fluidity, and relativistic ethics. This study offers an original contribution by presenting a comparative and critical analysis of how these ideologies challenge the family in both religions and by articulating a counter-narrative rooted in Islamic and Christian theological traditions. It argues for renewed engagement by religious scholars and communities to reinterpret family ethics while considering contemporary realities without compromising divine principles. The research concludes by proposing strategies to strengthen the family institution through moral education, spiritual awareness, and interfaith dialogue, thereby contributing to the preservation of the family as a cornerstone of faith and society.

This study examines the worldview of al-imarah through the semantics of its root ʼmr that was shared between two periods of history in Peninsular Arabia: pre-Islamic and Islamic Arabia. The rationale behind such an attempt originates from the need to expand the scope of al- imarah beyond the normative Islamic political-epistemic discourse, which had often restricted this concept within a specific Islamic political system. Secondly, it is remarkable to see that there has never been a comprehensive study on semantical aspects of this concept, despite many assertions have rendered the possibility of the existence of some form of al- imarah before the Islamic period through other derivations of the root ʼmr, such as primarily suggested by Ibn Khaldun. By conceptualising the framework through a comparative epistemology approach, this study provides another sphere of examination upon that very concept apart from the standard political epistemic, which is attainable through semantics. In doing so, this study employs three different methodologies of analysis: conceptual, thematic, and content analysis. Philosophically, the conceptual analysis serves as the main methodology guiding this study in abstracting the worldview of al- imarah through the root ʼmr. The thematic analysis helps this study in gathering the attestations of the root ʼmr within two semantical sources relative to those two periods above, which comprise the primary sources of the pre-Islamic Arabia and Islamic-Arabic lexicography. On the other hand, the content analysis functions as the main methodology for analysing the data throughout this study. The constructed worldview comprises of two parts, the particular and the general worldview. The former serves as the respective worldview peculiar to each of the sources that had attested to the root, which consists of the different connotations of the root ʼmr from sacred-divination, secular-shepherding, and sacred-secular. Meanwhile, the latter is the abstract worldview shared by all three connotations before, which forms the synthesis and the most cardinal component for the whole finding of this study. It includes the abstract meaning of ẓuhur (visibility), the abstract function of al-riʻayah (shepherding), and the abstract mode of epistemic authority. The distinctive element of this study lies mostly in how it helps provide new perspective, trajectory, or even approach in assessing and understanding al- imarah, which seems to have withered and restricted institutionally within several Gulf countries. In particular, the construed abstraction may serve its importance in rejuvenating the discourse of al- imarah in certain fields, at least through bypassing the normative political-epistemic takes.

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.

Contemporary studies in Islamic leadership reveal a noticeable gap in addressing the foresight dimension within early leadership models, particularly the experience of Caliph ʿUmar ibn al- Khaṭṭāb (may Allah be pleased with him), despite its profound strategic implications. This study seeks to address this gap by analyzing the foresight dimensions in ʿUmar’s leadership and examining their impact on strategic decision-making and the institutional development of the Islamic state. The study adopts a descriptive-analytical methodology, relying on the examination of historical sources and the critical analysis of narrations within a scholarly framework that integrates classical Islamic sources with contemporary leadership and foresight concepts. It focuses on deconstructing the components of ʿUmar’s leadership model and analyzing his practices in administration, governance, and justice, while highlighting the connection between the guiding principles established by the Prophet Muhammad (peace be upon him) and their practical manifestation in ʿUmar’s leadership. The findings demonstrate that ʿUmar ibn al-Khaṭṭāb established a leadership model characterized by clarity of vision, careful consideration of consequences, and the development of sustainable administrative and organizational frameworks, such as the diwān system, the regulation of public stipends, and the institutionalization of judicial justice. These practices contributed to political stability and the long-term sustainability of the state. The study concludes that this leadership model offers valuable insights for contemporary leadership contexts, particularly in the areas of statebuilding, future-oriented leadership, and the promotion of ethical values in public administration.