students' religious and cultural experiences in the micro-publics of university campuses in NSW, Australia. Australian Geographer 2016, 47(3), 311-324.

Since the turn of the 20th century, a broad range of Islamic revivalist movements have sprung up in Muslim societies around the globe, especially where Muslims have formerly experienced, primarily through European colonisation, a gradual decline in key Islamic institutions and threats to their identity. Islamic revivalist movements have consequently emerged to inculcate religious principles en masse in the Muslim World through institutional developments, socio-political activities, missionary preaching, and propagation. Movements such as Ilyas’s Tabligh Jama’at and Maududi’s Jama’at-e-Islami are at the forefront of this enterprise and have both demonstrated their potential for bringing about important spiritual and social changes, particularly in Muslim-majority societies. Having been initiated in the Indian subcontinent, both movements currently have global and transnational influence. These two movements, however, have some fundamental differences with regard to their attitude towards polity and social development. In this paper, we compare and contrast the major characteristics of the two movements. A comparative appraisal of these two significant revivalist movements is expected to contribute to an understanding of the socio-religious discourse surrounding the phenomenon of Islamic revivalism. With this comparison, we argue that the differences in their methods are complementary rather than antagonistic, and generally pursue a similar greater goal: reviving Islam and returning society to a stable and harmonious state.

Although there is much research about the growing ethnic and religious diversity on university campuses across the world, relatively little is known about the religious and cultural experiences of Muslim students on university campuses in Australia. We draw upon an analysis of a survey that was completed by 323 Muslim students who were studying at universities in New South Wales, Australia. While we argue that these places are post-secular, we discover that city campus tend to be more secular than regional and suburban ones. Regional campuses, on the other hand, tend to make a Muslim student more religious.

Classical Islamic theology has laid down a meticulous and intricate methodology of dealing with novel issues from theological perspectives; to understand and actualise religious viewpoints regarding any matter or event that did not take place during the early formative period of Islamic Shari’ah, i.e., the lifetime of the Prophet (S.). During the later formative period, classical Islamic scholars developed several principles such as Qiyas (analogical deduction), Ijma’(consensus), Istihsan (public interest), ‘Urf (local norms) and so on, that all together would build the construct of the concept of Ijtihad (independent interpretation), and which would be carried out by competent religious scholars. Organ transplantation, of which organ donation is a conceptual component, is a contemporary issue that was not familiar among Muslim scholars in the early era. Therefore, it is the contemporary religious scholars’ responsibility to address this matter and bring Islamic judicial inference into the discussion. In doing so, some of the scholars differ in opinions. This paper aims to offer an introductory survey of the religious viewpoints on this issue, as presented by leading scholars from different schools of thought. This study will also include the judicial principles they have adopted in reaching those opinions. By doing so, this paper will introduce an overview of current and ongoing theological discourse on the matter of organ transplantation and donation.