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Following recent terrorist attacks in the US and Europe, Western Muslims have been criticised for not taking a firm stand against radical Islam and extremist organisations. Drawing on insights from narrative criminology, we challenge such assertions and reveal Muslims' narrative mobilisation against violent jihadism. Based on 90 qualitative interviews with young Muslims in Norway, we show how violent extremism is rejected in a multitude of ways. This narrative resistance includes criticising extremist jihadist organisations for false interpretations of Islam and using derogatory terms to describe them. It also includes less obvious forms of narrative resistance, such as humour and attempts to silence jihadist organisations by ignoring them. While narrative criminology has effectively analysed the stories that constitute harm, less attention has been paid to narratives that counter harm. We argue that stories that counter jihadi narratives are crucial to understand the narrative struggles of Muslim communities, whose outcomes can help determine why some individuals end up becoming religious extremists – while others do not. By distinguishing between factual, emotional and humorous counternarratives and describing silence as a form of resistance, we show resistance to extremism that is often concealed from the public and the state.

This chapter is intended to elaborate on the existing academic literature addressing the migration of constitutional ideas. Through an examination of ongoing efforts to enshrine “defamation of religion” as a violation of international human rights, the author confirms that the phenomenon of migration is not restricted to positive constitutional norms, but rather also encompasses negative ideas that ultimately may serve to undermine international and domestic constitutionalism. More specifically, the case study demonstrates that the movement of anti-constitutional ideas is not restricted to the domain of “international security” law, and further, that the vertical axis linking international and domestic law is in fact a two-way channel that permits the transmission of domestic anti-constitutional ideas up to the international level.

In reaching the findings presented herein, the chapter also adds to the universalism–relativism debate by demonstrating that allowances for “plurality consciousness” on the international level may in certain instances undermine fundamental norms previously negotiated and accepted as authoritative by the international community. From this perspective, the movement in favor of prohibiting “defamation of religion” is not merely a case study that helps to expand our understanding of how anti-constitutional ideas migrate, but also indicative of a reenergized campaign to challenge the status, content, and stability of universal human rights norms.

The aim of this paper is to explore how Arab Muslim women entrepreneurs construe success, their identity as successful and the influence of Islam on these construals in the country-specific context of Lebanon.

To achieve our aim, a qualitative interpretative methodology, drawing upon 25 in-depth, semi-structured interviews with Muslim women entrepreneurs was adopted.

Equipped with Islamic feminism, Arab women entrepreneurs experienced Islam as a malleable resource. Islam allowed them to construe success and their identity as successful at the juncture of their lived experiences as business owners, Muslims of good character and standing and Arab females. Ultimately, Islam unfolded as a dynamic religion that supports women's agency in a landscape dominated by deeply entrenched patriarchal societal and cultural norms and gender-based restrictions.

First, we contribute to research on the effect of Islam on entrepreneurship by demonstrating the influence of Islam on women's identity construction as successful and their construals of success. Second, we contribute to research on how entrepreneurs construe success beyond situating their construals of success in opposing camps of either objective or subjective success. Third, we contribute to research on identity construction and identity work by demonstrating how Muslim women entrepreneurs' identity as successful is construed at the intersection of their personal and social identities.

The purpose of this paper is to describe an integrated social studies and literacy unit designed to teach about Islam in elementary classrooms. Concerns regarding teaching about religion in public schools are addressed, and a rationale is provided for specifically teaching about Islam.

The unit is described in detail, outlining key ideas and purposes for the unit’s scope, sequence and activities. Several extensions to the unit are included, as well as suggestions on how to address difficult topics that might arise.

Students participating in this unit exhibited interest and curiosity about Islam and Muslims, indicated by their desire to ask questions, discuss issues and engage in the activities. Reflections at the end of the unit indicate that students learned new information and ideas about Islam and Muslims.

The unit described in this paper as well as the resources and suggestions provide a framework for teachers who want to teach about Islam to elementary-aged children.

Although there are a number of articles in the literature that address ideas on teaching about Islam or other religions in the classroom, there are few that provide practical, specific, pedagogical information for doing so, particularly at the elementary level. This paper strives to contribute toward that aim.

The purpose of this paper is to develop understanding of the problems of classification, to discover the classification practices of libraries with rich collections on Islam cited in the literature, to find the gaps, and to determine the point from which to start work on further development.

Published and unpublished literature, both print and electronic, that is relevant to the problem was reviewed objectively in the compilation of this paper.

Standard classification systems lack proper space for materials on Islam for two reasons: less awareness on the part of devisers of the depth and variety of Islamic topics; and their bias and lack of interest in Islam. Different indigenous classification systems and expansions have been developed, using either the original notation or alternative notations. Some systems have been developed without following any standards or logic. This study has revealed a need for empirical study of libraries with rich collections on Islam in order to gain a better understanding of the problem and find an optimal solution.

No empirical field data are included in this study. This is a review of the literature.

The author indicates the current situation of the problem and a potential framework for its solution.

According to the late Maxime Rodinson, there exists a basic affinity between the economic scheme of Islam and the capitalist system. Although most Muslims, including pro‐capitalist ones, like to think of Islam as a unique way of life and one distinguished from both capitalism and socialism, there exist various Muslims who, like Rodinson, find important similarities between Islam and capitalism. One such similarity concerns private ownership of property and the means of production. According to Zubair Hassan of India, “Islam, like capitalism, permits private ownership of property including the means of production and grants freedom of enterprise”.

The purpose of this paper is to encourage a critical dialogue within the realm of Journal of Islamic Marketing. It invites marketing scholars and practitioners working on various topics related to Islam and Muslim societies to adopt fresh theoretical and methodological positions that would enhance the understanding of multiple marketing and market dynamics in Muslim societies.

The author uses a critical approach.

The author suggests that the advancement of knowledge in the area of Islamic marketing requires reflexivity and self‐critique.

The paper highlights the constructive value of critical approach to the development of marketing theory and practice.

This paper reflects the author's personal viewpoint on the production of knowledge and improving practice in the realm of Islamic marketing.

The purpose of this paper is to explore the experiences of Ibrahim, an ex-offender who has embraced Islam. Ibrahim professes Islam to be the influential element to his desistance process. This study explores Ibrahim’s journey, emphasising and reflecting upon youth; criminality and religiosity. Much of the current research relating to Black men and offending is limited to masculinity, father absence, gangs and criminality. The role of religiosity in the lives of offenders and/or ex-offenders is often overlooked. The authors suggest that identity, religiosity and desistance can raise a host of complexities while highlighting the unique challenges and benefits experienced by Ibrahim, following the practice of religion.

This paper took a qualitative, ethnographic approach, in the form of analysing and exploring Ibrahim’s personal lived experience. The analysis of semi-structured interviews, and reflective diaries, utilising grounded theory allowed the formation of the following three core themes: desistance, religion and identity.

The findings within this paper identify an interlink between desistance, religion and identity. The role of religiosity is becoming increasingly more important in academic social science research. This paper highlights the complexities of all three above intersections.

This paper explores the complexities of religiosity in the desistance process of Ibrahim. Research in relation to former gang members in the UK and the role of religiosity in their lives is fairly under-researched. This paper seeks to build on existing research surrounding gang, further exploring religiosity from a UK context.

Time spent with Ibrahim had to be tightly scheduled, due to the work commitments of both Ibrahim and the researcher. Therefore, planning had to be done ahead in an efficient manner.

Researching the way individuals experience the world is a “growing phenomenon”. This paper aimed to explore the lived experience of religiosity from the perspective of Ibrahim. However, it was important to not stereotype and label all Black males who have embraced Islam and desisted from crime. Therefore, this paper’s intention is not to stereotype Black men, but to raise awareness and encourage further discussion surrounding the role of religiosity in the lives of ex-offenders’.

To the authors’ knowledge, studies specifically focusing on the role of Islam in the life of an ex-offender are few and far between. Therefore, findings from this study are important to develop further understanding surrounding religiosity, offending and desistance. This study explores the lived experiences of Ibrahim, an former gang member and ex-offender who professes Islam to be a fundamental source to his desistance process.

Governing principles of the world countries' current foreign policies are based on nationalism and in the realization of this aspiration, human rights in other countries are less considered and demands of national interests on other issues are surpassed. Islam, in principle, is opposite to this approach. However, national interests are important in Islam, but Islam does not try to achieve this target by destruction of other countries and rights violations of their peoples. Interests of Islam's government are based on expediency of humankind as a whole and its foreign policy should be arranged in a way to fulfill this target. In this regard, the purpose of this paper is to introduce the basic principles of foreign policy in Islam based on the Sufi standpoint.

Islam aims to improve humanities based on moralities and spiritualities. Some principles for reaching this goal based on Islamic Sufism standpoints are provided.

In total, 32 principles are introduced.

Comparative researches in other religions' Gnosticism will be helpful.

These principles can be used for applied debates in the field and be ended to new international regulations.

Delicateness, truthfulness, and righteousness of Islamic Sufism, may turn the attentions of scholars and researchers to this viewpoint, and enable a new set of regulations to be codified.

Political scientists have not touched the topic from a Sufi point of view. This paper brings this approach to a new challenging arena.

Democracy and Islam are both capable of multiple interpretations and applications. Islam possesses ideological resources that provide justification for a wide spectrum of political models. However, the compatibility of Islam and democracy relies on the critical questions of: “whose Islam” and “what Islam,” and “whose democracy” and “what democracy.” The purpose of this paper is to explore the possibilities and challenges of the recent democratic transitions in the Muslim world.

The paper is a discursive essay.

Islamic history has demonstrated that there is no monolithic construal of Islam and politics, and in fact history actually provides hope that a more representative and democratic government might result from the uprisings, with healthier, progressive elements of Islam emerging in ways that were not before possible.

While other observers have explored the compatibility question of Islam and democracy, very little has been written on the recent political upheavals situating the question within this context.