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PurposeThis study aims to scrutinize the halal trust model by integrating the quality and valence theory in the mobile food purchasing service during the COVID-19 outbreak.Design/methodology/approachThis research uses data from 368 Muslim customers collected via an online survey from Bandung, West Java, Indonesia. This study uses partial least square modelling to appraise the formation of halal trust, including halal food quality, mobile apps quality, perceived benefit and health risk as drivers and loyalty as the consequence.FindingsThe data analysis notes that the combination of perceived quality and valence theory provides a comprehensive understanding of halal trust in mobile halal food purchasing during COVID-19. This study also verifies the crucial role of halal food quality and mobile apps quality in gaining halal trust.Research limitations/implicationsThis study used data from Muslim customers of the greater Bandung, Indonesia. The data limited the generalization of this study's findings. Moreover, this study predicted halal trust by integrating perceived benefit, perceived trust and quality as the predictors, whereas other determinants such as commitment and reputation were not included. Therefore, future researchers can incorporate these issues in their future halal trust research.Practical implicationsTo gain Muslim trust, this study recommends managers whose halal food is sold via mobile apps ensure that their halal food has a quality standard, made of, and processed according to Islamic values. Next, having a high-quality mobile app is also a must.Originality/valueThis study is early research that examines the integration of the quality and valence theory to evaluate halal trust in mobile halal food purchasing during COVID-19.
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Islam has taught and emphasised greatly on unity and solidarity among Muslims. This matter has become part of the agenda in various activities of Muslims;including in the matters of worship or ritual practices. The ultimate reason for performing prayers in the mosque, whether for Friday prayers or obligatory prayers, is to develop the unity of the ummah and revealing Islamic teachings. However, the COVID-19 pandemic phenomenon that has hit the world today requires that the implementation of prayers in mosques be studied and refined by putting in appropriate procedures and limitations to curb the spread of this epidemic. The inconsistency in terms of procedures between states in the implementation of Friday prayers and congregational prayers in mosques also invites disputes among the community. Thus, this paper will examine and analyse the procedures and limitations of the implementation from the aspect of Islamic law, based on current situation. This study uses a qualitative method through a content analysis approach and the primary source used is fatwa documents which related to the issues studied both at the national and state levels. In fact, these primary sources were analysed with a comparative approach. As a result, the findings of the study found that the differences in the setting of procedures and limitations issued by the state authorities regarding Friday prayers and congregational prayers in mosques are common and have specific justifications based on Islamic law. The only difference is in the matter of furu 'which is allowed in Islam. It is hoped that the analysis and details made through this paper will improve the negative perceptions of the public towards religious institutions in the country. In fact, hopefully this paper will be a benchmark for scholars in the field of Islamic studies to support and enhance the knowledge in the contemporary fiqh as well as to give a clear opinion for the questions and problems faced by Muslims nowadays. Ajaran Islam amat menitikberatkan soal kesatuan dan perpaduan dalam kalangan umat Islam. Perkara ini menjadi sebahagian agenda dalam pelbagai aktiviti umat Islam termasuklah dalam urusan ibadah atau amalan ritual. Tuntutan kepada pelaksanaan solat di masjid sama ada bagi solat Jumaat mahupun solat fardu adalah bertujuan untuk membina kesatuan umat dan menzahirkan syiar Islam. Namun, fenomena pandemik COVID-19 yang melanda dunia hari ini menuntut agar pelaksanaan solat di masjid dikaji dan diperhalusi dengan meletakkan prosedur dan limitasi sewajarnya bagi membendung penularan wabak ini. Ketidakseragaman dari sudut prosedur antara negeri dalam pelaksanaan solat Jumaat dan solat berjemaah di masjid juga mengundang pertikaian dalam kalangan masyarakat. Justeru, kertas kerja ini akan meneliti dan menganalisis terhadap prosedur dan limitasi pelaksanaannya dari aspek syarak berasaskan realiti semasa. Kajian ini menggunakan kaedah kualitatif melalui pendekatan analisis kandungan. Sumber primer yang digunakan adalah dokumen fatwa yang dikeluarkan berkaitan isu dikaji sama di peringkat kebangsaan mahupun negeri. Sumber primer ini dianalisis dengan pendekatan komparatif. Hasilnya, dapatan kajian mendapati perbezaan dalam penetapan prosedur dan limitasi yang dikeluarkan oleh pihak berkuasa negeri berhubung solat Jumaat dan solat berjemaah di masjid adalah berasas dan mempunyai sandaran serta justifikasi kukuh berpandukan hukum syarak. Perbezaan hanyalah dalam perkara furu' yang dibenarkan dalam Islam. Diharapkan, kupasan dan perincian yang dibuat melalui kertas kerja ini akan memperbaiki persepsi negatif masyarakat awam terhadap institusi keagamaan di negera ini. Malah, kertas kerja ini diharap menjadi batu asas untuk sarjana dalam bidang pengajian Islam memperkayakan khazanah fiqh kontemporari bagi merungkai persoalan dan permasalahan semasa yang dihadapi oleh umat Islam.
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The development of sharia tourism in Indonesia has some extraordinary challenges and obstacles throughout 20202022 due to the Covid-19 pandemic. On the other hand, the 2019 gMtI data shows that by 2030, the number of Muslim tourists is projected to exceed 230 million worldwide. The opportunities, challenges, and obstacles shown in the development of sharia tourism require stakeholder follow-up as part of the growth of the sharia economy in the country. This study offers a theoretical framework for economic growth built on dynamic cycle theory because very few studies investigate it. Even though it is imperative to consider an analysis of economic growth with a dynamic cycle that focuses on the halal tourism sector because it is known to make a significant contribution that supports sustainable development conditions and vice versa. This study investigates one of the Islamic tourism development models originating from Ibn Khaldun's thoughts regarding the concept of the state relating to justice to obtain wealth in economic activity (through trade). The research method used is a literature study using content analysis that focuses on the thoughts of Ibn Khaldun as contained in his work entitled Muqadimmah and several relevant previous literatures. The findings reveal that there are two important points. First, Ibnu Khaldun proposes a framework to help countries face challenges of growth or problems of back-and-forth economic development including a dynamic cycle. The framework is based on a proposition of eight principles from a policy known as the eight wise principles or sentence hikammiyah consisting of sovereign power (al-mulk), sharia, human resources (ar-rijal), property (al-mal), development (al-imarah), justice (al-adl), a yardstick (al-mizan), and responsibility are cycles that occur with different durations. So in the end created three generations. Second, if Ibn Khaldun's thoughts about the eight principles of justice policy are embodied in sharia tourism development policies that are supported by the role of human resources, it will affect the reversal of sharia economic growth. It can be concluded that the dynamic cycle can support the development of sharia tourism and have an impact on sharia economic growth as long as the eight policy principles are implemented correctly according to sharia. Stakeholders need to consider the dynamic cycle for future sharia tourism development policies.
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This study examined the media representations of Muslims during the first wave of Coronavirus (COVID-19) pandemic in India. The study conducted a thematic discourse analysis on TV debates in the aftermath of an Islamic congregation in Delhi whose attendees were tested positive with COVID-19 infection. The study found an overall negative representation of Muslims in the mainstream media which corroborates previous studies, albeit, in different contexts. Three key themes that emerged from media narratives were representing Muslims as: (i) carriers of the virus bomb (ii) 'super spreaders' and (iii) the uncivilized 'Other' with irreconcilable differences. These findings were situated in the wider (re)emerging field of Hindu nationalism to argue that the unsympathetic representation of Muslims in the media reflected their support for the ethno-nationalist ideology of the current ruling dispensation. (PsycInfo Database Record (c) 2023 APA, all rights reserved)
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Pengurusan kewangan Islam merupakan satu aspek penting dalam institusi keluarga muslim. Pengurusannya yang patuh patuh syariah, tersusun dan sistematik harus dirancang dan dilakukan bagi mencapai matlamat kewangan lestari dalam institusi keluarga muslim. Kepentingan ini makin mendesak dikala seluruh manusia kini terpaksa berdepan dengan krisis kesihatan yang parah akibat pandemik Covid-19 yang melanda. Dilaporkan 60% rakyat Malaysia hanya mempunyai jumlah simpanan yang boleh bertahan selama 6 bulan sahaja jika berlaku kecemasan atau kehilangan pendapatan. Dan hanya 10.8% sahaja dalam kalangan masyarakat yang mampu bertahan jika berlaku situasi kecemasan terhadap ketua keluarga seperti kehilangan pekerjaan, hilang upaya atau kematian. Sedangkan pandemik Covid-19 yang sedang melanda dalam negara menuntut kepada persediaan kewangan keluarga yang sangat kukuh untuk berhadapan dengan suasana yang tidak dijangka semasa tempoh Perintah Kawalan Pergerakan (PKP) dan tempoh darurat (lockdown). Justeru itu, artikel ini bertujuan untuk membincangkan beberapa isu yang timbul kesan daripada salahurus kewangan dalam institusi keluarga muslim serta cadangan yang relevan untuk berhadapan dengan pandemik Covid-19 menurut perspektif pengurusan kewangan Islam. Metode kajian ini adalah berbentuk kajian kualitatif deskriptif, iaitu Kajian kepustakaan menerusi rujukan buku-buku, artikel jurnal, kertas persidangan dan kajian ilmiah. Rujukan ini merupakan data primer kepada kajian ini. Selain itu, maklumat daripada hasil temubual pakar yang sedia ada melalui program-program ilmiah juga dijadikan rujukan dalam data kajian ini. Kajian mendapati hanya Institusi keluarga yang mempunyai kekuatan pendapatan dan minimum perbelanjaan yang disokong oleh tadbirurus kewangan yang sistematik mengikut sistem pengurusan kewangan Islam mampu bertahan dan boleh berhadapan dengan situasi pandemik Covid-19. Islamic financial management is an important aspect of Muslim family institution. Its Shariah -compliant, organized and systematic management should be planned and practiced to achieve sustainable financial goals in Muslim family institutions. This interest is increasingly urgent when all people are now having to deal with a severe health crisis due to the covid-19 pandemic. It is reported that 60% of Malaysians have only 6 months of savings in the event of an emergency or loss of income. And only 10.8% in the community have an ability to survive in the event of an emergency situation for family heads such as loss of employment, disability or death. While the Covid-19 pandemic in the country is demanding a strong family financial preparation to deal with an unexpected atmosphere during the Movement Control Order (MCO) and the Lockdown period. Therefore, this article aims to discuss some of the issues that arise from financial misunderstandings in Muslim family institutions as well as relevant proposals to face Covid-19 pandemics according to Islamic financial management perspectives. The method of this study is in the form of descriptive qualitative studies, namely library studies through book reference, journal articles, conference papers and scientific studies. This reference is a primary data for this study. In addition, information from existing expert interviews through scientific programs is also referred to as the data of this study. Studies have found that only family institutions with income strength and minimum expenditure supported by systematic financial management according to the Islamic financial management system have survived and can face the Covid-19 pandemic situation.
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PurposeThis research aims to investigate the impact of fear and perceived knowledge (PK) of Covid-19 on the sustainable consumption behaviour (SCB) of Muslim consumers and to test the mediating role of (intrinsic) religiosity.Design/methodology/approachA total of 417 responses were collected during Covid-19 lockdown through an online structured survey using the snowball technique. A two-step research approach was adopted. In Study 1, an exploratory factor analysis was performed on the SCB measurement scale through SPSS. In Study 2, hypothesised associations were analysed using SmartPLS-SEM.FindingsPK of Covid-19 pandemic directly motivates SCB in Muslim consumers, whereas fear has no direct effect on any factor of SCB. Religiosity is found to be a significant driver of SCB. Indirect effects also depict that religiosity positively mediates the association between fear and SCB as well as PK and SCB.Practical implicationsThe study may guide policymakers and marketers in using the current pandemic as a tool to inspire sustainable consumption. Religious values, teachings and knowledge about the pandemics can be publicised to create awareness and induce desired behaviour to cope with adverse events and adopt sustainable consumption patterns and lifestyles among Muslim consumers.Originality/valueThe article is the pioneer of its kind to present survey research about Covid-19 fear and PK's impact on SCB through religiosity. It adds to the Islamic marketing literature about religiosity, coping theory, PK and fear of pandemics and their role in transitioning Muslim consumers towards SCB. Moreover, the use of partial least squares structural equation modelling in the context of Covid-19 research was extended.
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PurposeThis study aims to empirically examine the knowledge, social and religious factors effecting the intention to receive COVID-19 vaccination while considering the mediating role of attitude towards COVID-19 vaccination. The research explores how the Islamic ideologies shape Muslims' knowledge, social and religious beliefs towards COVID-19 vaccination acceptance or refusal.Design/methodology/approachTheoretically, the study is based on the functional theory of attitudes. The model of the study is comprised of nine variables explaining the attitude and intention towards COVID-19 vaccination. Among nine variables, perceived Islamic religiosity, perceived behavioural control and Halal consciousness among Muslims are explained through the value-expressive function of attitude. Furthermore, the perceived risk of COVID-19, the perceived side effect of COVID-19 vaccination and the perceived efficacy of COVID-19 vaccination are considered in the model based on the utility function of attitude. Moreover, social influence for COVID vaccination, subjective norms and group conformity are ed from the social-adjustive function of attitude. This study used a quantitative survey research method to test the hypotheses. A total of 1,000 questionnaires were distributed to non-vaccinated Muslim respondents from five cities in Pakistan. The structural equation modelling (SEM) technique was used to test the relationship among the variables in the proposed model. The partial least square-SEM method explained the variances in the dependent variables. Moreover, to test the structure of data, different statistical tests, including exploratory factor analysis (EFA), factor loadings and average variance extracted, were used with the help of Statistical Package for the Social Sciences (SPSS) and analysis of a moment structures (AMOS) 23.0 version.FindingsResults for direct effect showed a significant negative effect of Islamic religiosity, perceived behavioural control, halal consciousness, perceived side effect of COVID-19 vaccination, social influence, subjective norm and group conformity on attitude towards COVID-19 vaccination. In contrast, insignificant results showed no relationship of perceived risk from COVID-19 infection and perceived efficacy of COVID-19 vaccination with attitude towards COVID-19 vaccination. Results for mediating effect showed the significant negative mediating effect of attitude towards COVID-19 vaccination between Islamic religiosity, perceived behavioural control, halal consciousness, perceived side effect, social influence, subjective norm, group conformity and intention to receive COVID-19 vaccination. While results showed the insignificant mediation of attitude towards COVID-19 between perceived risk from COVID-19 infection, perceived efficacy of COVID-19 vaccination and intention to receive COVID-19 vaccination.Research limitations/implicationsFurther studies are required to compare the attitude and intention among the temporary refusal group (those who will consider vaccination the future) and the permanent refusal group (those who will not consider vaccination the future). Comparing Muslim and non-Muslim groups can also explain differences in attitude and intention towards COVID-19 vaccination.Originality/valueThe area of acceptance and refusal of COVID-19 vaccination has been given limited attention in academic literature. Theoretically, this research has proposed a well-defined model to explain the attitude of Muslims towards COVID-19 vaccination. This model can helpf predict the attitude and intentions of Muslims towards vaccination or medicines. Moreover, this research is a unique contribution for the vaccination brands to consider the discussed factors before launching their brand in Muslim countries.
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Malaysia is among the biggest hosts of refugees and asylum seekers (RAS) in Southeast Asia, of whom the majority are Rohingya Muslims. In Malaysia, RAS children are not allowed to enroll in public schools and therefore rely on a non-formal parallel education system that comprises learning centers run by refugee communities, NGOs, andfaith-based organizations. To date, little research is available on initiatives that attempt to integrate RAS children into Malaysian society through education. This study aims to gather evidence on the current situation of RAS children's education in Malaysia and answer the following questions: (a) what is the current state of evidence? and (b) to what extent has existing research/evidence addressed the question of RAS children integration into the national education system? We conducted a scoping review that gathers and summarizes findings from existing studies using a specific strategy: selection ofkeywords and systematic search through online databases, followed by screening of papers based on predetermined inclusion and exclusion criteria. Our findings showed that the overall body of evidence is small, with most studies describing the challenges and barriers faced by RAS children in accessing formal/non-formal and quality education. There was little focus and discussion on integrating RAS children into the national education system, which perhaps is due to the underlying assumption that Malaysia remains a transit country for RAS, and not a destination for permanent settlement.
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The banking sector has a significant impact on a nation's financial stability and economic development. As one of the fundamental components of the financial sector, banks offer services that are essential for the expansion of the markets. The stability of the financial system is significantly impacted by the efficiency of the banking sector. COVID-19 has had a tremendous effect on the economy. This pandemic cannot be disregarded, considering how widespread it has been and how many people it has affected globally. Both society and the global economy have undergone profound change. Hence, it is critical to ascertain how severely the outbreak has impacted the banking system. To assess the potential impact of pandemic, the current study examined conventional and Islamic banking. This study also investigates how COVID-19's moderating effect influences the banking system. Financial statements from 10 conventional banks and 5 Islamic banks in Pakistan are the sources of this study's sample data. COVID-19 is a moderator in this study. The empirical estimations by means of the fixed-effects approach suggests that the moderator has a large impact on bank profitability. In addition, COVID-19 appears to have a stronger influence on the Islamic banking system.
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When a society faces a moment of crisis, its language can mirror, expose, and reinforce societal chaos and fault lines. As India came to terms with COVID-19, the coronavirus' impacts on different populations exposed and widened India's deep social, economic, and religious divides. This article studies the language of India's response to COVID-19 surrounding three major events that occurred in the early months of the pandemic: the janta curfew, the Tablighi Jamaat incident, and the migrant worker crisis. Through an analysis of media reports, speeches made by Prime Minister Narendra Modi, and representations on social media, we see how forms of linguistic trickery—silence, presuppositions, accommodations, othering, dog whistling, and povertyism—were used to suppress, harm, and marginalize two minority groups: Muslims and migrant workers. This article demonstrates how those in power use language to reflect, shape, and reinforce meaning, social hierarchies, and marginalization in a time of crisis. (Linguistic trickery, othering, silence, presupposition, accommodation, dog whistling, povertyism)
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The contribution of SMEs to economic growth is supported by the development of the sharia economy by the government, making SMEs one of the main pillars in Indonesia's economic development. This study aimed to analyze the influence of the digital economy, financial literacy, human capital, the role of Islamic financial institutions, government support for strengthening the Islamic economy and the Islamic financial performance of SMEs in Makassar City, Indonesia. This study used a quantitative method with a survey approach. Data were obtained through questionnaires distributed to 350 respondents with a sampling method. The results of this study indicated that the strengthening of the sharia economy, the Islamic financial performance of SMEs, economic digitalization and financial literacy are determined by factors of human capital, the role of Islamic financial institutions and government support. Regarding human capital, the roles of Islamic financial institutions and government support affect the Islamic financial performance of SMEs with a coefficient of determination of 58.5%. Human capital, the role of Islamic financial institutions, government support and financial performance have a positive correlation with the strengthening of the sharia economy with a coefficient of determination of 71.6%. This study supports the improvement of government policies and the construction of financial facilities in improving the Islamic financial performance of SMEs and encourages the strengthening of the sharia economy in Makassar City, South Sulawesi, Indonesia. The limitation of this research is that the research object was only carried out on SMEs in Makassar City;thus, similar research can be increased at the national level to describe the strengthening of the sharia economy and the improvement of the financial performance of SMEs as a whole in Indonesia.
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PurposeThe purpose of this paper is to augment the present literature on the relationship between relative financial deprivation (RFD), financial anxiety (FA), access to Islamic financing (AIF) and financial satisfaction (FS) of micro, small and medium enterprise (MSME) owners. Principally, the study examines the moderating role of AIF on the RFD–FS and FA–FS relationships.Design/methodology/approachQuantitative survey approach was used to collect data through self-administered questionnaires from MSME owners. Partial least square (PLS) structural equation modelling (SEM) version 3.2.7 was used to analyse 208 retrieved questionnaires.FindingsThe results confirm that the RFD–FS relationship is negatively significant, but the FA–FS relationship is not significant. However, the direct relationship between AIF and FS is positively significant. Conversely, AIF failed to moderate the RFD–FS and FA–FS relationships.Practical implicationsThe study specifies that the existence of RFD will decrease the FS of MSME owners, and therefore, RFD should be eliminated at all costs. However, the greater the AIF, the stronger will be the FS of MSME owners. Thus, policymakers and owners of MSMEs should emphasize on AIF to foster FS. Nevertheless, AIF could not redirect the negative impact of RFD and FA on MSME owners' FS.Originality/valueThis study, to the best of the authors' knowledge, is the first to examine the moderating role of AIF on the RFD–FS and FA–FS relationships among MSME owners. Notwithstanding the importance of small business owners for economic development, the literature on MSME entrepreneurs FS has been neglected. This study also uncovers new theoretical knowledge by revealing the inability of AIF to alter the RFD–FS and FA–FS relationships.
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In December 2019, India's Parliament passed, and its President signed into law, the Citizenship Amendment Act (CAA), 2019, altering the country's 1955 Citizenship Act. For the first time in independent India's history, a religious criterion was added to the country's naturalization process. The changes sparked significant controversy, including large-scale and sometimes violent protests. Opponents of the CAA warn that Prime Minister Narendra Modi and his Hindu nationalist Bharatiya Janata Party (BJP) are pursuing a Hindu majoritarian, anti-Muslim agenda that threatens India's status as an officially secular republic and violates international human rights norms and obligations. In tandem with a National Register of Citizens (NRC) planned by the federal government, the as-yet unimplemented CAA may threaten the citizenship rights of India's large Muslim minority of roughly 200 million. India's Supreme Court is set to resume its review more than 250 petitions on the law's constitutionality in December 2022.
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INTRODUCTION: Muslims fast every year during the month of Ramadan from dawn until dusk. This study examined mental well-being and correlating factors among Nigerian adults who observed Ramadan intermittent fasting (RIF). METHODS: A validated generalized anxiety disorder-2 and Patient Health Questionnaire-2, the four-item spiritual well-being index, and the Islamic intrinsic religiosity questionnaire were used to collect data about mental well-being (depression, anxiety), spirituality, and intrinsic religiosity through a web-based survey between the May 9, 2021 (27th of Ramadan, 1442) and the June 4, 2021 (29th of Shawwal, 1442). We studied the mental well-being of respondents over a period of 4 weeks before Ramadan (BR) and during the 4 weeks of Ramadan between the April 12, 2021 and the May 12, 2021(DR). Multinomial regression analysis was used to determine the factors associated with depression and anxiety. This research did not receive any grant or funding. RESULTS: A total of 770 adult Nigerians who observed RIF study were included in this cross-sectional study. When compared to mental well-being BR, observing RIF by Nigerian adult respondents was associated with a significant improvement in their mental well-being. A higher proportion of respondents felt less depressed DR (61.3% vs. 56.5%. < .001). Interest and pleasure in doing things improved DR than BR (p= 0.007) and respondents felt less nervous and anxious (60.7% vs. 57.1%, respectively; p <.001). Mental well-being was independently associated with sociodemographic characteristics, physical activity, and perceived relationships. CONCLUSIONS: This study found significant improvement in mental well-being DR compared to BR despite the ongoing COVID-19 pandemic. The effect of RIF on mental well-being needs further research with multicentric studies among different sets of ethnic populations.
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COVID-19 , Intermittent Fasting , Adult , Humans , Cross-Sectional Studies , Pandemics , Fasting , IslamABSTRACT
El futuro de toda el área estará muy influenciado por el Sudeste Asiático, que se encuentra en el corazón del continente y tiene la economía más vibrante del mundo. El sudeste asiático también ofrece una ventana a algunos de los temas políticos más importantes de nuestro tiempo. Las doce páginas que siguen ofrecen una descripción completa de la asombrosa variedad de estructuras gubernamentales, prácticas culturales y formas de vida tradicionales del Sudeste Asiático, todas las cuales están experimentando de manera uniforme una serie de cambios importantes. El futuro de toda el área estará muy influenciado por el Sudeste Asiático, que se encuentra en el corazón del continente y tiene la economía más vibrante del mundo.Alternate abstract:The future of the entire area will be greatly influenced by Southeast Asia, which is at the heart of the continent and has the most vibrant economy in the entire world. Southeast Asia also provides a window into some of the most important political themes of our time. The twelve pages that follow give a comprehensive overview of Southeast Asia's astounding variety of governmental structures, cultural practices, and traditional ways of life-all of which are uniformly undergoing a number of important changes. The future of the entire area will be greatly influenced by Southeast Asia, which is at the heart of the continent and has the most vibrant economy in the entire world.
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One of the negative developments of the COVID-19 pandemic is the manner by which ethnic, racial, and religious minorities have been negatively impacted by COVID-19. In Great Britain, British Muslims have been adversely affected by this label as they have been disproportionately affected by the virus and stigmatized as super-spreaders by mainstream political parties and right-wing organizations. In response, British Muslims are actively mobilizing in civil society to challenge the super-spreader narrative while emphasizing the centrality of their Islamic faith in protecting their community - and the British public - from COVID-19. In this paper, we elaborate on three frameworks that explicate the British Muslim community's response to COVID-19 and its accompanying Islamophobic frames: The emphasis on the individual's responsibility to God, family, and self;the commitment of the British Muslim community to the society and the State;and the reframing of COVID-19 best health practices as Islamic in orientation. (PsycInfo Database Record (c) 2023 APA, all rights reserved)
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Je propose une éthique intersectionnelle et islamique des soins reproductifs, mettant en lumiere les besoins non satisfaits en matiere de soins, et illustrant les blessures épistémiques, morales et ontologiques subies par les musulmanes enceintes, ayant accouché ou étant en post-partum dans un contexte de pandémie mondiale. Ma théorisation féministe s'inscrit dans les récits islamiques de la maternité. Je propose un « vocabulaire moral » qui défend le droit islamique des musulmans â bénéficier d'un soutien en matiere de soins, et qui s'efforce de lutter contre la violence de la séparation maternelle. L'un des themes centraux abordé est la création de liens de parenté, un certain type de soins, par lequel nous nous soutenons les uns les autres dans nos relations, et assumons la responsabilité de la prise de soins et de la satisfaction des besoins de chacun. Dans un sens islamique, la parenté est une sorte de travail, qui consiste â sentir comment nos corps s'adaptent et se déplacent ensemble dans les lieux que nous occupons ensemble. C'est une façon de créer de l'espace pour nos rassemblements, d'accueillir, de loger au sein de nos relations ceux qui ont été brisés par la violence coloniale, hétéro-patriarcale et discriminatoire â l'égard des personnes en situation de handicap. Je soutiens que les soins qui dépassent le cadre des établissements de santé et de la médicalisation offrent un cadre sÛr pour les musulmanes accouchant dans le cadre d'une pandémie. Ces réseaux de soins incluent Allah en tant que doula, des accoucheuses radicales, les (grand-)meres, les territoires et les eaux, les tantes et les amis, ainsi que les ancetres qui veillent sur nous au nom du Créateur lorsque nous portons la vie. Ce type de foyer est une maniere de mobiliser le savoir islamique pour protéger la sécurité ontologique des musulmans et leur droit â posséder leur musulmanité, â penser, critiquer et juger leurs expériences de soins reproductifs de maniere islamique.Alternate abstract:I offer an intersectional and Islamic ethic of reproductive care that makes visible the unmet care needs of and attends to the epistemic, moral and ontological injuries experienced by Muslim pregnant, birthing and postpartum people in a global pandemic. My feminist-theorizing is enveloped within Islamic stories of maternity. I offer a moral vocabulary of care which advocates for the Islamic right of Muslims to supported caregiving and labours against the violence of maternal separation. A central theme is kin-making, a type of caring labour, by which we house one another in our relations and accept responsibility for one another's care and access needs. In an Islamic sense, kin-making is a kind of access-work, of sensing how our bodies fit and move together in the spaces we hold together. It is a way of making space in our gatherings, of homing, of housing within our relations those who have been dislocated by settler-colonial, heteropatriarchal and ableist violence. I argue that what paves safe passage for Muslims birthing in a pandemic are constellations of care that go beyond the scope of health-care settings and medicalized care. Such webs of care include Allah as doula, radical birthworkers, (grand)mothers, lands and waters, aunties and friends and the ancestors that watch over us in Creator's name as we bear life. Such home-making is a way of mobilizing Islamic knowledge to protect the ontological security of Muslims and their right to possess their Muslimness, to think, critique and judge their experiences of reproductive care islamically.
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The purpose of this research is to examine the impact of supply chain integration (SCI), demand for halal products (DHP), halal marketing (HM), process quality improvement (PQI), food safety concerns (FSCs), and health consciousness (HC) on sustainable product performance (SPP) in the halal food industry in Malaysia. A survey was conducted with 212 respondents from Malaysian halal-certified companies, and the partial least squares (PLS-SEM) method was used for the data analysis. The findings indicate a positive and significant link between SCPI, HC, PQI, and SPP. In contrast, the findings show no significant link between HM, FSC, and SPP. DHP was found to have a negative, non-significant association with SPP. This paper concludes by discussing the implications of the findings and opportunities for future research.
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The problem of women's pregnancy anxiety is important to study because it is not only related to pregnant women but also closely related to the fetus they are carrying. This article aims to show whether surah al-Fatihah-based spiritual guidance can be a solution for pregnant women experiencing anxiety. The paper discusses how to operationalize surah al-Fatihah-based guidance for pregnant women, how pregnant women can internalize and carry out an action plan to overcome anxiety, and how to evaluate and repeat the understanding and internalization of surah al-Fatihah through prayer. The article relies on the power of experimental research, in which data is collected through in-depth interviews and qualitatively analyzed with interactive models. The results showed that surah al-Fatihah-based guidance and counseling did not directly address anxiety problems but were able to stimulate pregnant women to carry out various activities consistently, which could reduce anxiety. The current study recommends that counselors and psychologists make it an alternative service in helping clients with psychological and spiritual problems.
ABSTRACT
This study aimed to analyse the contribution of infaq funds to the social and economic resilience of the community during the COVID-19 pandemic in West Papua, Indonesia. This study uses a mixed-method approach, combining qualitative and quantitative studies. Qualitative data were collected through focus group discussions with administrators, Dai [Islamic preacher] and mosque congregations to obtain information about the form and mechanism for disbursing infaq funds. Furthermore, the state of distribution of infaq funds is confirmed to the recipient community with an online survey as quantitative data. The data obtained were tabulated and analysed with descriptive and inferential statistics using multiple linear regression assisted by SPSS software 25 version. The research findings show that: firstly, the form of the social-economic contribution of infaq funds is carried out by: (1) financial assistance, (2) social assistance, and (3) health assistance. Secondly, infaq, an instrument of Islamic economics, can contribute to tackling the social and economic impacts of the community amid the COVID-19 outbreak. Thirdly, of the three forms of assistance provided, the health assistance aspect contributed 38.320%, the financial assistance aspect amounted to 37.173% and 24.339% to social assistance. This study shows that the community most needed health and financial assistance from infaq funds during the COVID-19 pandemic. Contribution: This study complements the existing literature and provides a new scientific treasure. That the infaq fund, as a philanthropy, turned out to be able to contribute to realising the social-economic resilience of the community during a disease outbreak. The form of health, financial and social assistance from infaq funds is a priority in accelerating the community's economic recovery. It can be a countermeasure to socio-economic impacts during disasters and disease outbreaks.