Many muslim scholars believed that the idea and model of legal state had exsited since the first hijriya Islamic century ago, when the prophet of Muhammad SAW declared Madina State, including with all instruments and its requirement of the state such as territory, constitution, society, and declaration. This view is also admitted by the Western Scholars who stated that the Prophet of Muhammad SAW had successfully implemented the bases of political authority and the model of the strongly modern state with the spirit of democracy in the past.
The 'war on terror' has ushered in a domestic Homeland Security State – one of the fastest growing and privatised areas in US government. The author reveals the way that individuals from government are free to link to private businesses and go back to government. She argues that a decade of information collection and internal surveillance have not so much prevented terror attacks at home as alienated whole Muslim and Arab communities that are under scrutiny. And the involvement of the private sector in federal programmes now puts their human rights at risk.
This article explores the importance of ethical discipline in resolving the ambiguities characteristic of legal interpretation. Drawing on ethnographic fieldwork among religious scholars at Egypt's al‐Azhar, I demonstrate that traditional Muslim educational techniques are structured with the aim of imparting a particular set of dispositions (modelled on those of the Prophet) by enjoining meticulous and constant imitation of the Prophet's personal habits (sunna). By transforming themselves into living replicas of the Prophet, jurists believe that they acquire the ability to mirror his textual interpretations.
This study introduces the issue of the depiction of church history in the work of writer Louis de Wohl (1903–1961), focusing on his novels about four individuals living at the time of the Christian- -Muslim wars (Francis of Assisi, Thomas Aquinas, Ignatius of Loyola and Don John of Austria). The author finds that these figures personify the various forms of the victory of Christianity over Islam. De Wohl believes that the two religions are engaged in an ongoing struggle both on a spiritual and a military level.
Many right wingers believe they are the only real Americans and are persecuted by progressives, environmentalists, Muslims, atheists, minorities, foreigners, poor people, women, and gays — typically the least powerful people in America. This combination of grandiose and persecutory delusions creates the seeds of hatred, war, slavery and genocide. We are not paranoid to link these delusions to such crimes. We've seen these delusions lead European-Americans to commit war and genocide against Native Americans, to enslave Africans and to wage wars against Vietnamese people, Iraqis, and many others.
This paper describes the stories about the relationship between Sufi with the king in the process of Islamization of a society that is a lot of coloring the literature in the Muslim world. This happens due to the fact that the relationship between the world religions (spiritual) with the world powers (the material) is always a problem that is somewhat typical. On the one hand, people tend to assume that a Sufi should not approach politics, because it is contrary to the ascetic world she lived.DOI:10.15408/sdi.v3i3.798
AbstractThis article is part of a special issue on the five Muslim democracies. It aims at understanding the role played by religion, and particularly by religiously oriented actors, in Turkey's democratization processes. The first section analyzes the different theoretical approaches to the role of religion in democratization. The second section analyzes the different phases of Turkey's political history since the 1980 coup, taking into account both democratization processes and the role played by religious actors in the political system, and trying to understand the possible relations between the two phenomena.
Islam in Mongolia: past, present and future
Mongolia is one of the countries where Islam has spread. Studying the history of spread of Islam and present situation in Mongolia which is a part of Central Asian civilization became an important issue. Islam and Muslims in Mongolia overcame difficult and harsh fate in various phases of history and reached the period of today's democracy and globalization and favourable conditions of spread of Islam in Mongolia.
Ziel der Arbeit ist es, herauszufinden, ob der Islam mit dem säkularen Staat vereinbar ist. Mit Blick darauf und im Bewusstsein der Bedeutung dieser Fragestellung für die Gesellschaft in Deutschland, die hier lebenden Muslime, von denen die Mehrheit aus der Türkei stammt, aber auch für die Mehrheitsgesellschaft, konzentriert sich die Arbeit auf den türkischen Islam und seinen Diskurs in Bezug auf das türkische Religionsverfassungsrecht. Zunehmend gerät jedoch auch die Frage in den Mittelpunkt, ob die Türkei im Umgang mit dem Islam für die islamische Welt im Nahen Osten in gewisser Weise ein Vorbild sein kann. Da die oben genannte Fragestellung, wie sie Gegenstand der Arbeit ist, aus deutscher Perspektive gestellt wird, wurde der Untersuchung zugleich das deutsche Religionsverfassungsrecht als Maßstab zugrunde gelegt. Dieser methodisch rechtsvergleichende Ansatz ermöglicht nicht nur den Vergleich der religionsverfassungsrechtlichen Systeme, sondern darüber hinaus auch eine Transferleistung, nämlich die Auswertung des türkisch-islamischen Diskurses, der sich zwar auf das türkische Religionsverfassungsrecht bezieht, so aber ins Verhältnis zum deutschen Religionsverfassungsrecht gesetzt, und entsprechend im Sinne der Fragestellung ausgewertet werden kann.
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The paper deals with the situation of sexual minorities in Bangladesh. Bangladesh, although historically a relatively tolerant and open-minded Muslim majority country, remains conservative on sexual matters. Therefore, large sections of Bangladesh's society seem to reject each sexual orientation which is perceived as "non-traditional" and portrays heterosexuality as the only accepted cultural norm. In consequence, homosexuality is becoming criminalized to such an extent that not only cultural values and societal norms but also national laws are in serious conflict with internationally accepted human, gender, and sexual rights.
Nullity Polygamy in the Religious Court. According to the positive law in Indonesia, Muslim husband may practice polygamy, and the polygamy can be recorded at the Office of Religious Affairs (KUA) if he got permission from the Religious Court. If permission is not obtained from the Religious Court, then according to the provisions of article 44 of Government Regulation No. 9 of 1975 the marriage can not be authorized. Therefore, if polygamous marriages is recorded by the KUA when marriages have permission from a religious court. DOI:10.15408/jch.v1i1.2986
This paper focuses on the study of Islamic Political Thought of Nurcholish Madjid and M. Amien Rais about Islamic state in Indonesia. Nurcholish Madjid required secularization, as an effort and rationalization of religious desecration. In this context, religion is not only understood as an integral dimension of the sacred (holy) with all its appliances. But there are many parts changed, because it is sociological. According to Nurcholish, secularization is the way that Muslims needed to be done, so that the public can distinguish between social phenomena and the phenomenon of transcendent revelation.
This essay compares figurations of racialized soldiers in the U.S. military to argue that while they may stand as proof of democratic nation and polity, they also serve as reminders of the unfulfilled promise of equality and inclusion and reveal the duplicitous role of the military in the reproduction and maintenance of racial, gender, class, and sexual hierarchies. Focusing on figurations of Muslim and Asian American soldiers in particular, the essay argues that they embody this contradiction and reveal the boundaries between "citizen" and "enemy" to be both flexible and precarious.
Статья посвящена особенностям регулирования гражданско-правовых обязательств с участием исламских банков по мусульманскому праву. В ней объясняется, почему взимание ростовщического процента запрещено по Корану и дается описание альтернативных финансовых институтов, широко распространенных в исламских государствах в соответствии с их законодательством. ; This article is devoted to the peculiarities of regulation of private law obligations with participation of islamic banks according to the muslim law. It explains why usury is prohibited by Koran and describes the alternative financial institutions widely used in modern Islamic countries in accordance with their legislation.
