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Fields of Educational Interest and an Islamist Orientation in Australia
Abstract
This article contributes to our understanding of Islamist extremism by examining the relationship between early educational interests and ideas associated with Islamist-jihadist ideology. The article uses data collected through the Islam in Australia survey and specifically compares STEM (science, technology, engineering and mathematics) with HSS (humanities and social science) fields of educational interest in relation to respondents’ identification with political Islamist and militant typologies, identification with Islam as a political system, understandings of jihad and views on the caliphate as an Islamic religious obligation. The article found Muslim Australians who expressed an interest in STEM fields at high school were more likely than those interested in HSS to: 1) identify with the political Islamist and militant typology; 2) believe Islam advocates a political system; 3) believe establishing a caliphate is a religious obligation; and 4) define jihad as defensive and offensive rather than as defensive only. As discussed in the article, these findings support those of other research), which have identified an overrepresentation of STEM and an underrepresentation of HSS among Islamist-jihadists. This article adds weight to the assertion that the mindset of Islamist-jihadists, may be present prior to undertaking tertiary education and may predispose some to support extremist ideologies. This paper finds that an Islamist-jihadist ideological orientation has a relationship with the STEM fields broadly and Islamic studies specifically during adolescence.
... Such deconstruction can open the door to a more holistic and inclusive understanding of jihad, which is not only limited to the physical dimension of struggle but also considers spiritual and educational aspects. The principles of humanism become critical guidelines to balance traditional interpretations and detail the human dimensions of jihad (Satterley et al., 2023;Yousuf & Aziz, 2022). ...
Warfare has become a problematic discourse in social life and theology. The research aims to identify the malfunction of war through the ethics of jihad contained in Islamic teachings that emphasise the principle of humanism. This article uses a qualitative method with a phenomenological approach. The data in this study are verses of the Qur'an, tafsir books, and journals directly related to jihad and war. Tafsir Maudhu'i analysis is used to provide relevant correlations through Islamic teachings. The results showed that in the Qur'an, the terms jihad and war are divided into four classifications, namely: Self-defence, Eliminating Fitnah, Fighting Oppressors and War with Allah's permission. Some of the ethics of war contained in the Qur'an are Protection of Non-Combatants, Prohibition of Brutal Killings and Cruelty, Protection of Environment and Property, Protection of Prisoners of War, Responsibility of Military Leaders and Prohibition of Attacks on Places of Worship and Civilians. In theological discourse, cases such as genocide and massacres of civilians are becoming increasingly complex. This research reimagines humanist values in the context of war ethics which sets the stage for Islam to contribute positively to conflict resolution and peacekeeping.
This article describes how the values of tasamuh (religious tolerance) are integrated into the Islamic private learning curriculum and manifested in the social life of the people in Australia. Islamic values are believed by both Muslim and non-Muslim communities to create social stability, amidst the phenomenon of Islamophobia and securalization in Australia. Not only integration, but Islamic values are realized in schools and social life so as to form a harmonious and anti-conflict life order. This research is qualitative with a phenomenological approach. Data were collected from interviews and documentation studies. The findings show that Islamic education in Australia has experienced rapid development since the time when the education curriculum internalized tasamuh in social life. The integration of the concept of tasamuh in the Islamic College of Melbourne Australia educational institution is in the form of the inclusion of the value of tasamuh (tolerance), ukhuwah (brotherhood) and ta’aruf (getting to know each other). These values are internalized in the curriculum, especially in the aspects of learning and output. Third, the construction of the concept of tasamuh at the Islamic College of Melbourne Australia is realized in the school and social environment through extracurricular activities, social care and national events.
This article presents the findings of a national survey on Islam in Australia based on responses of 1034 Muslim Australian citizens and permanent residents. Knowing what Muslim Australians think about Islam in relation to Australian society is essential for a more informed understanding about Islam and Muslims needed to address misinformation, Islamophobia, and extremism. The findings presented in this article include typologies of Muslims; sources of influence concerning Islam; interpretations of the Qur’an; perspectives on ethical, social, and theological issues; issues of concern; social connections and sense of belonging; views on various Muslim-majority countries; and perspectives concerning political Islam, including jihad, caliphate, and shariah. While respondents’ understandings, interpretations, and expressions of Islam overall align with values and principles of equality, human rights, social cohesion, and social justice, a minority were found to understand and interpret Islam in ways that reflect the influence of late 20th and early 21st century ideas associated with Islamist political ideology, and a smaller sub-group were found to have views that could be considered extreme. This article discusses these findings in relation to the early 21st century time-period factors and the Australian social context.
Over the past 15 years, 47 Muslim Australians have been convicted for terrorism offences. Australian courts have determined that these acts were motivated by the offenders’ “Islamic” religious beliefs and that interpretations of Quranic verses concerning jihad, in relation to shariah, caliphate, will of God and religious duty contributed to the commission of these crimes. This paper argues that these ideas, derived from certain classical-era Islamic jurisprudence and modern Islamist thought, contradict other classical-era interpretations and, arguably, the original teachings of Islam in the time of the Prophet Muhammad. In response to the call for “cogent religious instruction” to combat the phenomenon of radical Islamist terrorism, this paper outlines a deradicalization program that addresses late 20th- and early 21st-century time-period effects: (1) ideological politicization associated with Islamist jihadism; (2) religious extremism associated with Salafism; and (3) radicalization associated with grievances arising from Western military interventions in Muslim-majority countries. The paper offers a counter narrative, based on a contextualized reading of the Quran and recent research on the authentication of the Covenants of the Prophet Muhammad. It further contends that cogent religious instruction must enhance critical-thinking skills and provide evidence-based knowledge in order to undermine radical Islamist extremism and promote peaceful coexistence.
The aim of this article is to point to the hermeneutical limits of the critique of mainstream Sunnism vis-a-vis the Salafi-jihadist interpretations with particular reference to the literature produced by the proponents of the IS. The main argument the article makes is that by subscribing to what will be termed a “Salafi worldview,” mainstream Sunnism shares many interpretationally crucial epistemological and methodological mechanisms with those adopted by the proponents of the ideology behind the IS. As such mainstream Sunnism has strong hermeneutical limits that do not allow it to be in a position to mount an interpretationally effective rebuttal of many beliefs and practices Salafi-jihadists resort to including those pertaining to apostasy, enslavement, and gender-related issues.
Radicalism and extremism are frequently (mis-)used concepts. The meaning of these terms is vague and the boundaries between them and between either of these terms and mainstream political thoughts and practices are unclear. While there are no legal definitions of extremism or radicalism in most countries, there are nevertheless many governmental programs that deal with [Countering] Violent Extremism (CVE) and [De-]Radicalisation since both imply a turn to a specific form of political violence: terrorism. This Research Note presents the outcome of terminological and conceptual analyses of definitions of extremism and radicalism as utilised (mainly, but not exclusively) in Germany. The objective was to develop academic consensus definitions of these terms comparable to the approach developed by Alex P. Schmid for reaching an Academic Consensus Definition of Terrorism.[1].
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Note that for men the political Islamist typology bucked the trend slightly until Islamic Studies was removed, which then saw STEM slightly higher once more
- See Appendix
See Appendix. Note that for men the political Islamist typology bucked the trend slightly until Islamic Studies was
removed, which then saw STEM slightly higher once more.