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Islam is a religion of peace, meaning that Islam does not justify violent practices, in a radical way to achieve a political goal or to maintain a belief that is considered sacred. Religion, which should be a guide for a friendly and tolerant life, has resulted in violence and terrorism. This means that there is a mistake in understanding and implementing fundamental religious teachings. Isn't it the opposite, Islam taught by the Prophet Muhammad SAW, in fact, proves to be a religion that upholds peace, compassion, and respects peace? The mission of Islam brought by the Prophet Muhammad SAW to mankind is peace (salam), this is why this religion is not called Mohammadanism, Arabism, or other isms, but this religion is called Islam which means safety, peace and peace, anyone who preaches Islam must have the principle of prioritizing peace not the other way around. Terrorism and religious radicalism are actually not only a problem of the perpetrators, and not the people who are victims of these actions, but terrorism and radicalism that must be paid attention to are problems of theological beliefs, meaning that the perpetrators can be arrested, imprisoned, and killed, but ideological beliefs and doctrines are not easily abolished. Therefore, it is necessary to discuss a friendly, tolerant, and soothing paradigm of Islamic understanding. This understanding is more suitable for Islamic moderation (Islam Wasathiyah). Islam adalah agama damai, artinya Islam tidak membenarkan praktek kekerasan, dengan cara radikal untuk mencapai suatu tujuan politik atau untuk mempertahankan keyakinan yang dianggap suci, sangat tidak Islami. Agama yang seharusnya menjadi panduan hidup yang ramah dan toleran jusru menjadi timbulnya kekerasan dan terorisme. Hal ini berarti ada kesalahan dalam memahami dan mengimplementasi ajaran agama yang fundamental. Bukankah sebaliknya, Islam yang diajarkan oleh Nabi Muhammad SAW, justru membuktikan sebagai agama yang menjunjung tinggi perdamaian, kasih sayang, dan memahargai perdamaian? misi Islam yang dibawa oleh Nabi Muhammad SAW kepada ummat manusia adalah perdamaian (salam), dari sinilah mengapa agama ini tidak dinamakan Mohammadanisme, Arabisme, atau isme lain, akan tetapi agama ini dinamakan Islam yang berarti selamat, tentram dan damai, siapapun yang mendakwahkan Islam harus berprinsip mengutamakan perdamaian bukan sebaliknya. Terorisme dan radikalisme agama sebenarnya tidak hanya masalah pelakunya, dan bukan pula para orang-orang yang menjadi korban dari aksi tersebut, akan tetapi terorisme dan radikalisme yang harus di perhatikan adalah masalah keyakinan teologis, artinya pelaku bisa ditangkap, dipenjarakan, dan dibunuh, akan tetapi keyakinan dan doktrin ideologinya tidak mudah dihapuskan begitu saja. Oleh karena itu, perlu mewacanakan paradigma pemahaman keislaman yang ramah, toleran, dan menyejukkan. Pemahaman ini lebih cocok pada moderasi Islam (Islam Wasathiyah)

In the framework of the development of science in the Department of Comparative Religion Faculty of Islamic Theology with a concentration of Religion and Peace, so since the second semester of the academic year 2013/2014 I administer courses Islam and Politics in Indonesia, among others, discuss about Islam and the State. In addition, also, I gave a lecture that discusses Civics Democracy : between theory and practice in Indonesia. That the scientific paradigm Walisongo IAIN Semarang, is the unity of science, the humanization strategy of Islamic sciences, spiritualized modern sciences, and the revitalization of local knowledge, as well as providing useful and meaningful contribution to the scientific development to improve the lives of civilized, fair and equitable. The existence of a strong academic anxiety in me. That almost every day the people of Indonesia witnessed various life issues, ranging from corruption another congregation, until the local election dispute. And, the problem is almost always associated with Islam, although this sociologically Indonesia is predominantly Muslim. This study is a phenomenological study focused on the analysis of the description and explanation of the Indonesian democratic model in the perspective of the development of Islamic political thought with the aim to describe a model of democracy in Indonesia, and its implications for the development of Islamic political thought in Indonesia. This research was conducted using qualitative methods because of the symptoms studied are socio - political phenomenon that is dynamic. Therefore, conducted a phenomenological approach in interpreting the "meaning " of data. Phenomenological approach is intended to examine the data according to the forms of appearance. Phenomenological shows the process of " becoming " and the ability to know the forms ( visible symptoms ) to gradually towards knowledge ( meaning ) of the correct objects were subjected. It is actually a descriptive analysis of the essence or ideal structure of the symptoms seen in a political fact. The result of this study is that a model of democracy in Indonesia has not fully represent the Islamic political and or allow for the development of Islamic political thought. There are four models of democracy that is never applied in the constitutional life of Indonesia, namely Liberal Democracy, Guided Democracy, Pancasila Democracy and Direct Democracy.

The Islamist threat in Southeast Asia : a reassessment -- Contents -- List of Acronyms -- Executive Summary -- The Islamist Threat in Southeast Asia: A Reassessment -- Weaknesses of the Alarmist Account -- An Alternative Approach -- Historical Backdrop: Western Colonialism and the Subjugation of Islam in Southeast Asia -- Indonesia: The Extrusion and Globalization of Jihad -- Indonesia: Waning Islamist Unity and Influence in the Public Sphere -- Malaysia: Contested Official Islam and the Rise and Decline of PAS -- The Philippines: Manila's Forward Movement and Muslim Responses -- Thailand: Thaksin Shinawatra and Rising Violence in the South -- Conclusion: Much Ado about Nothing? -- Endnotes -- Bibliography -- List of Reviewers 2006–07 -- Policy Studies: Previous Publications.

The emergence of the "Islam industry," an ideology-based strategy of manipulating American public opinion into supporting a culture war against fundamentalist Islam & embracing moderate, pro-democracy Islamic movements, in the contemporary US is examined. A review of various works published after the September 11, 2001, terrorist attacks indicated the emergence of an ideological movement within the US that delineated Islam as anti-modernist, anti-secular, & dangerously fundamentalist. It is stressed that few works identified the circumstances that prompted Islamic guardedness toward American society & eventually militant Islam; therefore, the conditions that engendered radical Islam are documented, eg, Israel's regional foreign policy during the 1960s & 1970s & the failure to enhance the socio-economic status of the poor classes in Algeria & Morocco. It is concluded that the Islam industry forced US foreign policymakers to advance counterproductive policies in order to prevent fundamentalist Islamic movements from acquiring national power. J. W. Parker

The Walking Qur'an by Rudolph T. Ware III ambitiously takes on African and Islamic studies in a call to make the study of Islam in Africa more central to the two fields that have left it lying in a double margin. By arguing that a series of root metaphors from the tradition suggest an implicit theory of embodied knowledge that constitute an authentic Islam, however, Ware particularizes West African and Muslim forms of religiosity and dehistoricizes present struggles and points of social contention. The resulting narrative appears to legitimate claims made by the religious establishment within Senegal today while making claims to legitimate authority possible among the African American Muslim community.

Compares the worldly aspects of Islam to democracy, noting that democracy is continually evolving, while religion centers on unchanging principles of faith/morality. It is maintained that Islam does not suggest a particular kind of government but professes basic values that affect the character of government, including practicing justice, upholding the law, & protecting individual rights. Islam stresses that society's progress/decline is determined by the people's will, worldview, & lifestyle, just as the outcome of an individual's life is the result of his/her will & behavior. People & societies are responsible for their own fate, & for carrying out duties considered essential in the sacred text. The evolution of democracy is traced, noting that it stresses that people govern themselves as opposed to being ruled by someone above them. The continuing growth of democracy has made it a more humane & just system &, as long as the spiritual dimension of human life is recognized, the Islamic principles of equality, tolerance, & justice can help democracy reach greater perfection. J. Lindroth

Toda la dificultad consiste en hacer compatible el islam con la República. Ahora bien, las incompatibilidades son muchas, y las diferencias, abisales, especialmente en tres ámbitos que son los tres términos de nuestro lema: la democracia, con las palabras 'Libertad, Igualdad, Fraternidad', va en contra de la filosofía que subyace el islam", escribía Philippe de Villiers, uno de los líderes de la derecha conservadora francesa, en 2006. Y agregaba, para que las cosas fueran bien claras (.).

Toda la dificultad consiste en hacer compatible el islam con la República. Ahora bien, las incompatibilidades son muchas, y las diferencias, abisales, especialmente en tres ámbitos que son los tres términos de nuestro lema: la democracia, con las palabras 'Libertad, Igualdad, Fraternidad', va en contra de la filosofía que subyace el islam", escribía Philippe de Villiers, uno de los líderes de la derecha conservadora francesa, en 2006. Y agregaba, para que las cosas fueran bien claras (.).

Our current knowledge on the history of Turkish nationalism during the Cold War is a blend of facts and myths. One of those myths is the argument that the Turks developed a special relationship with Islam following their massive conversion in the eleventh century to the extent that religion has become the most important ingredient in Turkish national identity over time, even more pronounced than ethnic attributes. Secular visions of Turkish nationalism, on the other hand, which emphasize ethnic characteristics, are generally regarded as curious but unimportant exceptions. This article challenges that narrative and maintains that the alleged unimportance of secular nationalism is an invention of the late 1960s. It provides evidence that there was no consensus among Turkish nationalists on the question of Islam; on the contrary, the role of Islam in the making of Turkish identity was the most hotly debated topic among rival nationalist circles. It was not until the turning point in 1969 that a host of factors such as demographic change, anti-Kemalist and anti-RPP sentiments, and electoral behaviour in Cold War Turkey convinced Turkish nationalists to adopt a more Islamic-leaning discourse to be more successful at the ballot box. Adapted from the source document.