The conclusion is a reflection of the implications of this study for both the academic literature and the Muslim community. 34;The problem was that many of the organizations in Britain did not address the specific needs of converts who had specific problems.
Significance of the Study
Purposes of the Study
Key Critical Questions
Research Methodology & Approach
Research Hypothesis & Theories
Scope of the Research
Limitations of the Research
The *ulama" tend to have an authoritarian ownership of religious issues and often view academic work with caution that can detract from the importance of this research. Therefore, the institutions that should benefit from the research can in fact be highly critical about some points that in the discussion and findings.
Prior Research
The fourth chapter will cover the analysis of the research and the findings which will be observed in relation to the models discussed in the second chapter. Finally, in the sixth chapter I will conclude the research findings in the context of conversion theory and whether conversions are through coercion or free will.
THEORETICAL FRAMEWORK ON RELIGIOUS CONVERSION
Introduction
As such, the modern period is characterized by a limited interest in psychological issues of conversion and an increased focus on sociological explanations of the conversion process. AN Kose has produced one of the most concise academic studies of conversion to Islam in the fundamental framework of conversion.
Defining conversion
Thus, conversion would reflect a very specific procedure or ritual and would require the convert to give up perhaps aspects that would identify them with their previous religion. It is for these reasons that Rambo (1993: 8) expresses the necessity of studying conversion within the cultural, social, personal and religious systems of converts.
Classic research period
- Age of the convert
- Time of conversion: Sudden or Gradual .1 Characteristics of sudden conversion
- Characteristics of gradual conversion
- Reason conversion occurs
Classical scholars argued that sudden conversions are. the most frequent form of conversion and were usually an occurrence within the faith. Classical scholars emphasized conversions as identifiable by the cause (voluntary/self surrender), nature (sudden/gradual), and content (social, intellectual, or moral) of the experience whereby the individual undergoes a life-changing process.
Contemporary research .1 Conversion processes
- Lofland and Stark' model & the conversion motifs
- Lewis Rambo's sequential model of conversion
Therefore, the nature of conversion is constructed from the religious matrix where the religious tradition gives shape to the experience. Furthermore, the stages are not inflexible, but may change according to the context of the conversion.
Conversion to Islam: AM Kose's findings
Kose also found that many converts were more likely to follow the "don'ts" than the "dos." Most women reported that they wore long sleeves and skirts, but had difficulty wearing the scarf.
Acculturation Theoretical Model (John W. Berry)
Integration is the synthesis of the first two strategies; here individuals maintain their cultural identity and integrity, as well. The purpose of cross-cultural psychology is to analyze the effect that the cultural changes of acculturation have on the development and behavior of the individual.
Complexities of inter- marriages
As mentioned earlier, what is normal for one person may be abnormal for another. Fourth, they must be aware of the social context within which their marriage is taking place. towards their marriage can have a huge impact on the success of their relationship, especially when it comes to the acceptance of family and friends.
Conclusion
Lofland and Skonovd's conversion motifs have provided tremendous insight into the types of conversions that take place. Contemporary research has shown that experimental, affective, and intellectual motives have become the most common forms of conversion.
ISLAMIC THEORETICAL FRAMEWORK ON CONVERSION
- Introduction
- Acceptance of Islam
- Bay'ah or Pledge of Allegiance
- Comparative Examples of Conversion Patterns .1 United States of America & Britain
- Conclusion
Thus began the process of conversion of the pagans of Mecca to the monotheistic religion and way of life of Islam. It seems that none of the early converts to Islam in the days of Prophet Muhammad (pbuh) performed a specific conversion ritual. In contrast, permission is given to marry women who are 'People of the Book' (Jews and Christians) as they are considered 'believers' according to Allah.
However, the Qur'an states that marriage is permitted with women who are of the 'Book'.
FINDINGS OF A SURVEY ON WOMEN WHO CONVERT TO ISLAM FOR THE PURPOSE OF MARRIAGE
- Introduction
- Research Procedures & Methodology .1 Aims & objectives of the research
- Research Method
- Data population & collection
- Data capturing, editing & analysis
- Presentation and analysis of data
- Overview of relevant variables .1. Previous religion
- Main analysis .1 Conversion: Ritual
All respondents were former Christians except for the Indian respondent who converted from Hinduism. This is the most vital variable, along with the 'former religion' variable, for the research paper. The analysis showed that twenty (20) of the respondents were of the same age at the time of their conversion and marriage.
This reflects the conversions during the time of the Prophet (pbuh) so that the converts pledged their allegiance to the Prophet (pbuh) at any convenient place or time.
IJM i
Conversion: Process and Experience
The twenty consist of all the Christian Indians, five (5) of the Hindu women and eight (8) of the colored. In contrast, most of the white respondents did not consult their parents (although one set of parents had died), reflecting the cultural Western upbringing of children and their independence from their family at a certain age. Many of the mothers found the concept of conversion very difficult as they considered their daughters to be good Catholics or Hindus.
Although many of the respondents had problems, twenty-five (25) said they were given time and space to learn about Islam, while three (3) said they were rushed and two (2) did not answer.
Conversion: A positive quest?
The variables of race and culture affected this section, but again none of the others appeared to have any effect. As previously mentioned, the majority of respondents were committed to their previous religion, indicating that they were not on a spiritual quest. Four (4) of the six white respondents mentioned only disadvantages; the black respondents spoke of gaining dignity and becoming better people, the Hindus reported more disadvantages, and the general reaction of the colored was that they were now respected.
These are interesting attitudes of the different racial groups that generally describe the movement of change within a political-socio-cultural and religious context.
Acculturation
34;In the beginning, I had to follow all the traditional Malay customs - such as the baptism of the firstborn - and had to attend traditional Malay weddings (also some of it implemented in my daughter's wedding to a non-Malay). “Even though we were adults every decision had to be submitted to him for his opinion.”. 34; The man's family is very culturally determined, so it was expected that the woman would follow in the mother-in-law's footsteps and perform most of the functions that she did.
34;I was especially expected to plan the wedding, but I made it clear to them that I know what is Islamically accepted and what is not."
Conversion: Support groups
Fifteen (50%) respondents answered that they received advice upon conversion. In addition, only seven (23.3%) women knew of organizations that help with conversion and marriage counseling. None of the twelve (12) women who needed advice or support turned to any of the organizations for help.
Most alarmingly, 40% of women experienced problems with their conversion and only 23.3% actively worked to resolve the problems and not through the professional services available.
Advice for future converts
Conversion: Compulsion or Free Will?
The fact that there were those who were dissatisfied with the conversion indicates that some women did not view conversion as something they had planned when they entered into the relationship with their partner. This shows that of the twenty-nine (29) respondents who gave their reasons, only thirteen (13) say they converted for the benefits of the religion. The pie chart below (Figure:14) provides a comprehensive summary of the basic elements needed to determine whether conversion was by force or by choice.
Of the thirty (30) respondents, twelve (40%) were given the option of conversion, while eighteen (60% – 15 Christians and 3 Hindus) were not.
Findings of the Interviews
It did not matter that the majority of respondents were Christians and therefore People of the Book, they still converted before or at the time of marriage, which is in stark contrast to the cases in Britain and the United States. Most of the respondents felt that they were not genuinely accepted or welcomed in the Muslim community as they were always reminded of being converts/returnees. This was particularly mentioned by the respondents of color who believed that the racial slur of people of color was the primary reason why society did not accept them; an 'us' and 'them' situation.
These women were born Muslims, had attended 'Malay school' (madrasah) when they were children, but felt no connection to the teachings of Islam and were therefore easy targets for the Christian missionaries who preached in the community.
Observations and Conclusion
None of the respondents were actively looking for a religious or secular alternative to their lives, as they were not experiencing any form of crisis. Most of the respondents had negative feelings when they were nervous, uncertain and worried about their parents' feelings about conversion. The majority (80%) of respondents did not rely on their previous culture or religious teachings when they converted, but 50% indicated that they did.
90% of respondents felt there was a clear need for support groups for women in their situation.
A SURVEY ON COUNSELLING & ADVICE ON MARRIAGE & CONVERSION PROVIDED BY ISLAMIC
ORGANISATIONS, SOCIAL WORKERS AND IMAMS
- Introduction
- Research Method
- Method of gathering data
- Duration of survey
- Location of survey
- Analysis
- Community support systems
- Accessibility of details
- Counselling services to potential converts
- Marriage guidance courses for future couples
- Necessity for a non-Muslim woman to convert for marriage to a Muslim man
- Counselling for those who have converted, married and experience problems
- Necessity for both sets of parents to attend counselling in preparation for the conversion and marriage
- Knowledge of any organizations that provide education to convert women
- Provision of personal counselling
- Success of inter-faith marriages
- Predominant problems experienced?
- Need in the community for counselling services to convert women
- Observations
- Conclusion
- CONCLUSION
- Discussion
- Recommendations
Of the eight (8) respondents, five (5) indicated that it was necessary for the women to convert. Five (5) of the respondents said they knew of organizations that provided education for women converting to Islam. The majority of respondents believed that the success of the marriages depended on the women's commitment to Islam.
I believe that the coercive (delicate) motive is supported by the fact that many of the respondents had negative.
BIBLIOGRAPHY / REFERENCING
A Study of Conversion to Islam with Reference to Egypt and Iraq: A Survey of Western Sources. Gender and Conversion to Islam in the West in Women Embracing Islam: Gender and Conversion in the West. Has your husband ever indicated during courtship that conversion to Islam is a requirement for marriage?
Poston, Larry (1992) Islamic Da'wah in the West: Muslim Missionary Activity and the Dynamics of Conversion to Islam.
SYNOPSIS OF ABOVE REFERENCES
