Suchergebnisse

The relationship between Islam and state raises a controversy that includes two main groups;formalists and substantialists. Both of them intend to achieve a good social condition which is inaccordance with Islamic politics. The ideal form of good society to be achieved is principallydescribed in the main source of Islamic law, Al Qur'an and As Sunnah, as follows. A form of goodsociety should supprot equality and justice, egalitarianism, and democracy in its social community.The next problem is what the needed methods and instruments to achieve the ideal Islamic politicsare. In this case, the debate on the formalization and substance of Islamic teaching is related to therunning formal political institution.Each group claims itself to be the most representative to the ideal Islam that often leads to anescalating conflict. On the other hand thr arguments of both groups does not reach the wholeMuslims. As a result, the discourse of Islam and state seems to be elitist and political. As a result,Both groups suspect each other each other and try to utilize the controversy on the relationshipbetween Islam and state to get their own benefit which has no relation with the actualization ofIslamic teaching.

How can Islam play multiple and contradictory roles as a source of violence and peace, and a marker of identity differences and national unity? This study argues that religion, as a system of beliefs, manifests itself through discourses, which not only render intelligibility to religious practices and beliefs but also serve as the instruments of social control and regulation. An infinite variety of organizational and ideological differences within Islam presents the possibility for instrumentalisation of religion by stakeholders interested in accomplishing distinctive political aims connected to political legitimation. The study offers an empirical analysis of instrumentalisation of Islam by governments of Kazakhstan and Uzbekistan and uses this evidence for developing a framework linking various discursive representations of religion to their political uses.

Islam is the religion of the majority of Arab citizens in Israel and since the late 1970s has become an important factor in their political and socio-cultural identity. This leads to an increasing number of Muslims in Israel who define their identity first and foremost in relation to their religious affiliation. By examining this evolving religious identity during the past four decades and its impact on the religious and socio-cultural aspects of Muslim life in Israel, Muhammad Al-Atawneh and Nohad Ali explore the local nature of Islam. They find that Muslims in Israel seem to rely heavily on the prominent Islamic authorities in the region, perhaps more so than minority Muslims elsewhere. This stems, inter alia, from the fact that Muslims in Israel are the only minority that lives in a land they consider to be holy and see themselves as a natural

The rapid contraction of the territorial extent of the Islamic state seems to have dented its claims to have restored the caliphate. The question that this raises is what does the end of the Islamic state mean for political Islam in general. To address this question, this article will provide an account of the degree to which political Islam can be distinguished from the fate of the Islamic state group. In the process, it will put forward an analysis in which the emergence of political Islam is explored not only as a geopolitical but also epistemological challenge to the prevailing normal science. This essay is an exercise in critical Muslim studies and argues that no understanding of political Islam can be successful without a critique of Eurocentrism.