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Conversion to Islam in U.S. prisons refers to the contemporary high rate of conversion to Islam in American prisons, for which there are a number of factors.It is the fastest growing religion in U.S. prisons, where the population is 18 percent Muslim (compared to 1 percent for the general population); 80 percent of all prison religious conversions are to Islam.
[21] Conversely, according to the National Institue of Corrections, despite the fact of there being over 350,000 Muslim inmates in the United States, there is little evidence indicating widespread radicalization or foreign recruitment. In addition, the positive aspects of conversion are often overlooked, such as supporting inmate rehabilitation.
In the 19th century Quaker ideas, [4] [5] were co-opted by Pennsylvania prisons which had inmates meditate upon their crimes as a key component of rehabilitation. [6] [7] In the 1970s organizations such as the Prison-Ashram Project [8] and SYDA Foundation began programs to offer meditation or yoga instruction to inmates.
This is a list of Islamic texts.The religious texts of Islam include the Quran (the central text), several previous texts (considered by Muslims to be previous revelations from Allah), including the Tawrat revealed to the prophets and messengers amongst the Children of Israel, the Zabur revealed to Dawud and the Injil (the Gospel) revealed to Isa (), and the hadith (deeds and sayings ...
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This rhetorical form is present in 588 verses of the Quran and 37 surahs do not have any. [2] For Azaiez, the importance of these polemics increases as the Quranic chronology progresses, "as if the increase in this counter-discourse was the sign of a growing opposition to the Quran itself". [2] This is one of the most important genres of the ...
Thus, in the Quran, different stories of punishment are similar, but it has also been noted that several versions of the same story, depending on the surahs, allegedly show "phenomena of rewriting". [1] The message of the messenger is always that of a strict monotheism and an eschatological expectation.
Harari Qurans have been produced in the Harari region of Ethiopia since the 18th century; its central city of Harar has a strong tradition of scribal practice, drawing on both local and international artistic culture to create a unique Quranic style. Harari Qurans are the product of cross-cultural interactions in a deeply religious city.
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