Analysis of information sources in references of the Wikipedia article "Ex-Muslims" in English language version.
{{cite book}}: |work= ignored (help){{cite book}}: |work= ignored (help)Between 1966 and 1976, some 2 million ethnic Javanese from nominally Islamic backgrounds converted to Christianity
Interestingly, and somewhat intriguingly, 2 per cent of the Pakistanis surveyed see themselves as atheists, up from 1pc in 2005.
By the murtadd or apostate is understood as the Moslem by birth or by conversion, who renounces his religion, irrespective of whether or not he subsequently embraces another faith.
By the murtadd or apostate is understood as the Moslem by birth or by conversion, who renounces his religion, irrespective of whether or not he subsequently embraces another faith.
In 2007, a now-worldwide network of "ex-Muslims" was established to support refugees, exiles, and anyone from a Muslim background. The first such group was created in Germany at the initiative of Iranian exiles vowing to support the freedom to criticize religion and to end "religious intimidation and threats."
there is no substantial net gain or loss in the number of Muslims through conversion globally; the number of people who become Muslims through conversion seems to be roughly equal to the number of Muslims who leave the faith
.. The data also makes clear that leaving a religion is more than ending certain ways of life. It leads to a cascade of implications that can impact all aspects of the apostate's life, often negatively, and often most powerfully in their relationships. .. Two-thirds of EXMNA respondents reported that they hid their deconversion from some people in their lives, while 62% said that they lost friendships. Forty-five percent of the sample indicated that they had been ostracized by some members of their family, and 30% said that they lost financial support as well. ..
..the Ex-Muslim community, the community is heterogeneous, consisting of members with differing degrees of belief. Some key members are celebrated intellectuals from Kuwait and Saudi Arabia who do not admit to leaving Islam, but rather construct themselves as humanists, liberals and/or secularists. Separation of religion and politics by questioning Islamic authoritative discourses (albeit to a lesser degree than self-admitted Ex-Muslims) is the goal. .. Those who self-identify as Quranics, who believe only in the teachings of the Quran and reject all other Islamic teachings, also constitute members of the community. Therefore, they and the liberals are positioned as covert Ex-Muslims.
.. who do not admit to leaving Islam, but rather construct themselves as humanists, liberals and/or secularists. Separation of religion and politics by questioning Islamic authoritative discourses (albeit to a lesser degree than self-admitted Ex-Muslims) is the goal. Those who self-identify as Quranics, who believe only in the teachings of the Quran and reject all other Islamic teachings, also constitute members of the community. Therefore, they and the liberals are positioned as covert Ex-Muslims. ..
.. Notably, the Arab social media report (Salem, 2017) illustrates that Saudis are the most active Arabs on Twitter, suggesting that Saudi women and men overcome their ostensible lack of agency through technology (especially WhatsApp, Facebook and Twitter), in which realm they have covertly played key roles in leading the religiously strict Arabian Gulf countries towards change. ..
.. it is because of fear of ostracism from close family, friends, and the community that many ex-Muslims hide their non-belief. Relationships are important to individuals, and close relations that much more. Unless family units leave Islam en masse — and this has certainly happened — individuals who belong to very religious families, or even moderately religious families, are often forced to lead double lives. Many can accomplish this by being "cultural Muslims," partaking in all the outward observances of religion while keeping their disbelief to themselves. ..
..the Ex-Muslim community, the community is heterogeneous, consisting of members with differing degrees of belief. Some key members are celebrated intellectuals from Kuwait and Saudi Arabia who do not admit to leaving Islam, but rather construct themselves as humanists, liberals and/or secularists. Separation of religion and politics by questioning Islamic authoritative discourses (albeit to a lesser degree than self-admitted Ex-Muslims) is the goal. .. Those who self-identify as Quranics, who believe only in the teachings of the Quran and reject all other Islamic teachings, also constitute members of the community. Therefore, they and the liberals are positioned as covert Ex-Muslims.
.. who do not admit to leaving Islam, but rather construct themselves as humanists, liberals and/or secularists. Separation of religion and politics by questioning Islamic authoritative discourses (albeit to a lesser degree than self-admitted Ex-Muslims) is the goal. Those who self-identify as Quranics, who believe only in the teachings of the Quran and reject all other Islamic teachings, also constitute members of the community. Therefore, they and the liberals are positioned as covert Ex-Muslims. ..
.. it is because of fear of ostracism from close family, friends, and the community that many ex-Muslims hide their non-belief. Relationships are important to individuals, and close relations that much more. Unless family units leave Islam en masse — and this has certainly happened — individuals who belong to very religious families, or even moderately religious families, are often forced to lead double lives. Many can accomplish this by being "cultural Muslims," partaking in all the outward observances of religion while keeping their disbelief to themselves. ..
.. Notably, the Arab social media report (Salem, 2017) illustrates that Saudis are the most active Arabs on Twitter, suggesting that Saudi women and men overcome their ostensible lack of agency through technology (especially WhatsApp, Facebook and Twitter), in which realm they have covertly played key roles in leading the religiously strict Arabian Gulf countries towards change. ..
.. The data also makes clear that leaving a religion is more than ending certain ways of life. It leads to a cascade of implications that can impact all aspects of the apostate's life, often negatively, and often most powerfully in their relationships. .. Two-thirds of EXMNA respondents reported that they hid their deconversion from some people in their lives, while 62% said that they lost friendships. Forty-five percent of the sample indicated that they had been ostracized by some members of their family, and 30% said that they lost financial support as well. ..
Interestingly, and somewhat intriguingly, 2 per cent of the Pakistanis surveyed see themselves as atheists, up from 1pc in 2005.
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