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Islamisation has proved to be the basic regulator of change for the Muslim minority community of Mauritius. It has provided cultural idioms in the socio-economic progression of the group. More importantly, it has served to articulate the group's identity and interests in the changing political contexts of colonial and post-colonial society. Influenced by ideas evolving in the country of origin as well as elsewhere, Islamisation processes have often been contradictory in nature. At present, local Islam displays a highly pluralistic nature, and one of the dominant trends is constituted by fundamentalism.

Frontmatter -- CONTENTS -- List of Figures and Tables -- Acknowledgements -- Notes on Contributors -- 1. Introduction: Comparative Perspectives on Islamisation -- Part I Conversion and Islamisation: Theoretical Approaches -- 2. Global Patterns of Ruler Conversion to Islam and the Logic of Empirical Religiosity -- 3. Conversion out of Personal Principle: ʿAli b. Rabban al-Tabari (d. c. 860) and ʿAbdallah al-Tarjuman (d. c. 1430), Two Converts from Christianity to Islam -- 4. The Conversion Curve Revisited -- Part II The Early Islamic and Medieval Middle East -- 5. What Did Conversion to Islam Mean in Seventh-Century Arabia? -- 6. Zoroastrian Fire Temples and the Islamisation of Sacred Space in Early Islamic Iran -- 7. 'There Is No God But God': Islamisation and Religious Code-Switching, Eighth to Tenth Centuries -- 8. Islamisation in Medieval Anatolia -- 9. Islamisation in the Southern Levant after the End of Frankish Rule: Some General Considerations and a Short Case Study -- Part III The Muslim West -- 10. Conversion of the Berbers to Islam/Islamisation of the Berbers -- 11. The Islamisation of al-Andalus: Recent Studies and Debates -- Part IV Sub-Saharan Africa -- 12. The Oromo and the Historical Process of Islamisation in Ethiopia -- 13. The Archaeology of Islamisation in Sub-Saharan Africa -- Part V The Balkans -- 14. The Islamisation of Ottoman Bosnia: Myths and Matters -- 15. From Shahāda to 'Aqīda: Conversion to Islam, Catechisation and Sunnitisation in Sixteenth-Century Ottoman Rumeli -- Part VI Central Asia -- 16. Islamisation on the Iranian Periphery: Nasir-i Khusraw and Ismailism in Badakhshan -- 17. Khwaja Ahmad Yasavi as an Islamising Saint: Rethinking the Role of Sufi s in the Islamisation of the Turks of Central Asia -- 18. The Role of the Domestic Sphere in the Islamisation of the Mongols -- Part VII South Asia -- 19. Reconsidering 'Conversion to Islam' in Indian History -- 20. Civilising the Savage: Myth, History and Persianisation in the Early Delhi Courts of South Asia -- Part VIII Southeast Asia and the Far East -- 21. China and the Rise of Islam on Java -- 22. The Story of Yusuf and Indonesia's Islamisation: A Work of Literature Plus -- 23. Persian Kings, Arab Conquerors and Malay Islam: Comparative Perspectives on the Place of Muslim Epics in the Islamisation of the Chams -- 24. Islamisation and Sinicisation: Inversions, Reversions and Alternate Versions of Islam in China -- Index

Im vorliegenden Aufsatz wird die Aushandlung von Konfliktprozessen der Islamisierung in Mauritius beschrieben, die die sozioökonomische Entwicklung und politische Integration von Muslimen in der kolonialen und post-kolonialen Gesellschaft begleiteten. In diesem Zusammenhang wird auch die Bedeutung von Religion und religiöser Ideologie als Grundlage der sozialen Identifikation und Artikulation von politischen Interessen der Muslime thematisiert. Gegenstand der Betrachtung sind der Prozess der Islamisierung und der Wandel im sozioökonomischen Status der Muslime sowie die Entwicklung eines politischen Selbstbewusstseins bei dieser religiösen Gruppe, die mittlerweile 17 % der Bevölkerung in Mauritius bilden. Obwohl der Prozess der Islamisierung in Mauritius zeitweise widersprüchliche Züge aufwies, kann insgesamt festgestellt werden, dass Religion und religiöse Ideologie eine entscheidende Rolle für die soziale Identifikation und den Zusammenhalt der Gemeinschaft haben. (ICI)

Abstract
It is in the name of Islam that the country has created an image of being the most potent source of religious terrorism, which poses a threat to peace and stability in large parts of the globe. This conception of a Pakistani ideology and Pakistani identity based on Islam was put forward by the religious circles rather than the founding fathers of the nation. At the time of independence even the secular ideologists were also looking at Islam as the key symbol which consolidated the newly born and somewhat anomalous nation. The motive force for Pakistan came largely from the middle class Muslims of North India, many of whom had been educated at Aligarh. At some level, they identified with the ideas of Syed Ahmad Khan and Mohammad Iqbal along with the leaders of Muslim League including Mohammad Ali Jinnah. They all thought sincerely about the application of Islamic principles, but they certainly did not regard the movement for Pakistan as an effort to re-create some kind of a "golden age" in Islam or to re-establish Wahabiism. Over the years the social fabric of modern Pakistan underwent a radical change towards Islamisation and militarization. The paper aims to study the changes in Pak society, it however, is beneficial in studying any pro-religion society whose ruler, too, is committed to do the same way and play a significant role in changing social character of the nation like Pakistan.

The Gambia is a 95 percent Muslim that is located in the western part of Africa. The population of the country is just around 2.5 m. The Gambia is largely dependent on Agriculture, tax and foreign aid and is ranked 178, in the Human Development Index 2019, the Gambia is classified as a country with medium human development. Currently there are various microfinance program that has been existing for years, but none of them are having Islamic microfinance loan products, as a result some did not take their loans and even those who take it is hard to change their lives, because it is purely for profit making and also the higher interest rate. Islamic Microfinance would be the best kind of development instrument for the population of Gambia. The microfinance institutions in the Gambia are very well expanded, they are the main source of credit to the Gambian population both rural and urban. Therefore it will be very important if microfinance institutions in the Gambia can introduce Islamic microfinance. The objective of this paper is to suggest ways to Islamize microfinance in The Gambia and the benefits Islamic microfinance. It is anticipated that the outcome of this paper would complement efforts by the government and NGO in the fight to eradicate poverty in the Gambia.