Suchergebnisse

Comments on contributions to the "Comparing Processes of Modernization," conference held Dec. 2003 in Potsdam, Germany; modernization of Islam in Egypt; Islamic movements in Iran; restructuring of the state in Egypt in economic, political, social, and cultural areas; paternalistic, absolutistic, and forced modernization phases in Iran; role of Islamic Councils as a new form of social democracy in Iran; generation gap in contemporary Iran; use of political opinion research as political propaganda in context of Daniel Lerner's study "The passing of traditional society" published 1958; overview of modernization theories in the non-Western and Arab world; 9 articles, 5 in English and 4 in German. Summaries in English p. 183-5.

Worldwide terrorism-an introduction. Definitions and development -- Islamic fundamentalists -- Suicide terrorism -- Intellectuals with sympathetic views --Intellectuals and reformists against radical Islam -- Terror trail -- Reformists -- Saying no to terrorists -- Terrorism: causes, past and present. The causes of terrorism -- Yielding to violence and appeasement -- Oil and gas -- Multiculturalism and Muslim identity -- Secularism, capitalism, and globalization -- Illiteracy, poverty, and social roots -- Clash of religions, cultures, and societies -- Lost Muslim empires and imperialism -- Underworld, media, and the internet -- Lack of extradition treaties -- Injustice and lack of civil liberties -- The Afghanistan and Iraq wars -- State-sponsored terrorism moral decadence of the west -- Radical Islam's ideologies. Al-wala' wal-bara' -- Suicide bombing -- Operation Iraqi Freedom and Operation Enduring Freedom -- Radical ideologues -- Sharia -- Honor killing -- Dhimmis (Zimmis) -- Wahabbi -- Deobandi -- The Khilafat movement and the Moplah rebellion -- Al Qaeda and Osama bin Laden -- The Taliban -- Al Shabaab -- Al Qaeda in the Islamic Maghreb -- Slavery -- Jihad, Hanbalists, and reformists -- United in hatred -- Terrorism in other religions: Buddhism, Christianity, Hinduism (aka Santa Dharma), Judaism -- Religion and politics -- Homegrown terrorists -- The terrorist's mind -- Radicalization and deradicalization -- Islamic radicalization in Asia, Europe, and Africa -- Central Asia: Afghanistan, Uzbekistan, Tajikstan -- South Asia: Bangladesh, India, Pakistan -- Southeast Asia: the Philippines, Thailand, Indonesia -- Radicalization in Africa -- Terrorism in Europe and crossroads of culture -- The western terrorist groups -- Weapons of mass destruction, technology, and cyberterrorism -- Nuclear and radiation terrorism -- Radiation terrorism -- Nuclear weapons proliferation -- Bioterrorism -- Chemical terrorism -- Technology and terrorism -- Surveillance, biometrics, and information technology -- Biometrics (measures of life) -- Cyberterrorism -- Computer and network security -- Mitigation strategies and structures. Counter-terrorism in America, Asia, and Europe: South Asia, the United States, analytical approaches, European approaches, modeling and simulation -- Counterinsurgency (COIN), Afghanistan, Iraq, COIN in India, analytic measures and social science -- Psychological mitigation and deterrence -- Epilogue -- Appendix 1: terrorist attacks and organizations -- Appendix 2: the UN resolutions on human rights and sovereignty -- Appendix 3: glossary -- Appendix 4: the Quranic verses and Islamic sects -- Appendix 5: abbreviations

The jargon stating that humans are social beings seems to have become theproportion accepted by Islamic thinkers from past to present. Neither of the Islamicexperts refuses the fact that to be able to develop their self-potencies andhumanitarianism, human beings impossibly can live alone without requiringsomeone else's aids or helps. However, when they talk about the relationshipbetween religion and power, Islam and politics or Islam and state, not all of theIslamic experts have the same viewpoints. Their distinction in history can be investigated from the difference among them in seeing what is the main mission brought by Prophet Muhammad, is it right that Prophet Muhammad is as the head of state? If yes, is it part of his treatise mission or part of the tactics, procedure or ijtihad (reinterpretation) in his efforts to build egalitarian society guided by the universal moral values.

Annotation, This book explores the public role of Islam in contemporary world politics. "Public Islam" refers to the diverse invocations and struggles over Islamic ideas and practices that increasingly influence the politics and social life of large parts of the globe. The contributors to this volume show how public Islam articulates competing notions and practices of the common good and a way of envisioning alternative political and religious ideas and realities, reconfiguring established boundaries of civil and social life. Drawing on examples from the late Ottoman Empire, Africa, South Asia, Iran, and the Arab Middle East, this volume facilitates understanding the multiple ways in which the public sphere, a key concept in social thought, can be made transculturally feasible by encompassing the evolution of non-Western societies in which religion plays a vital role

AbstractEgalitarian preferences and benevolence are significant elements of Islamic social justice, which is one of the main pillars of Islam's ethico-political system. Surprisingly, empirical investigations about attitudinal implications of Islamic social justice values are rare. This is one of the first studies examining the correlations between Islam, social justice values, and regime preferences. It proposes that benevolence and egalitarian distributive preferences will induce democratic support and mediate the effect of religiosity on democratic orientations. Seemingly unrelated regression estimations using a Muslim-only sample from the sixth wave of the World Values Surveys support these hypotheses. The effects of social justice values are exclusive to support for democracy and not to support for authoritarian systems. Furthermore, religiosity increases support for democracy through intermediate mechanism of social justice values. These results imply that, next to principles ofijtihad,ijma, andshura, Islamic social justice values can induce pluralistic ideas in Muslim majority societies.