Suchergebnisse

1. Chapter 1/Introduction -- 2. Chapter 2 Origins: Sunni Orthodoxy -- 3. Chapter 3 The Islamic Idea of Nature -- 4. Chapter 4 The Contested Boundaries of Turkish Islam -- 5. Chapter 5 Mapping the Cases: Official Islam and Islamic Movements -- 6. Chapter 6 The Islamic Idea of Nature in Contemporary Turkey -- 7. Conclusion/Chapter 3 Conclusion.

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.

This paper offers an Islamic perspective on the issues of female migrants, mainly in domestic work, and the Islamic ethics that pertain to their contemporary circumstances in Qatar. It uses intersectionality theory to argue that multiple identity categories of migration, ethnicity and class are important along with gender to better analyse power relations and discrimination facing female migrant domestic workers. It refers to Islamic egalitarian and humanitarian teachings as an ethical framework for legislative and cultural reforms. The paper also offers some real-life examples to illustrate the issues and challenges facing migrant domestic workers in Qatar. In the end, some recommendations and implications are offered.

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.

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

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 (.).