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"Muslim thinkers on the nature of peace have contributed to many modern movements, including Sufism in West Africa, the Gandhist coalition in colonial India, anti-Apartheid activism in South Africa, and the 2011 youth revolts of the Arab Spring. Yet the dramatic events of September 11, the attacks on Paris in 2015, the ISIS mini-state in Mesopotamia, and movements such as the Taliban and Boko Haram have led to an imbalance in the field, wherein scholars and journalists have focused relentlessly on the intersection of Islam and violence. Some observers, moreover, have attributed small violent movements to some sort of Islamic essence, painting the whole religion with the brush of extremism. The chapters in this book counter this narrative by exploring the rich discursive tradition in Islam, the religion of a fifth of mankind, including peace-building in the Qur'an and Islamic scripture, the theological and juridical traditions, Muslim ethics and mysticism (Sufism), political thought, and fundamentalism. Focussing first on the pacific implications of the concept of jihad (struggle), and the importance of ?abr (forebearence) in Islamic thought, the book tracks the global prevalence of peace movements in Islam by examining the West African Shaykh Ahmadu Bamba, founder of the Sufi order the Muridiyya which advocated peaceful opposition in the face of European colonialism. It also examines the surprising importance of peace in the thought of the Islamic fundamentalist Rashid Rida, as well as contemporary Islamist movements in Egypt. Together, these case studies provide an introduction to Islamic Peace Studies, with appeal to students, scholars and policymakers."

For decades, scholars of Indonesia have rejected the religious claims of the Darul Islam movement, interpreting the antagonism between the Islamic state and Soekarno's republic as a fight for power, self-assertion, or land rights. Recently Kartosuwiryo and the Darul Islam have become heroic symbols of the local Islamist struggle, offering an alternative vision of this politician. The author looks beyond this dichotomy between rebel and martyr to unveil a 'third' dimension of Kartosuwiryo--a politician whose legacy has been shaping the role of Islam in Indonesian politics for over fifty years. In a blend of archival sources, printed material, and oral accounts, the author follows the career and ideology of Kartosuwiryo, nationalist leader of the Sarekat Islam party and later Imam of the Islamic State of Indonesia. Following the trajectory of a political activism that was consistently dedicated to the formation of an independent Indonesian state, the chapters delineate the gradual radicalization of the Islamic party and of Kartosuwiryo's own ideals from the 1920s until the 1950s. Focusing on the dialectic between the religious and secular anti-colonial movements, this book explores the failure of political Islam in the mid-1950s; the consolidation of the Pancasila state under Soekarno's and Suharto's regimes; the latter's attempt to co-opt what was left of the Darul Islam in the 1970s; and the re-emergence of political Islam and Kartosuwiryo's memory in the post-1998 era. A testament to the relevance of historical enquiry in understanding contemporary politics, Islam and the making of the nation guides the reader through the contingencies of the past that have led to the transformation of a nationalist leader into a 'separatist rebel' and a 'martyr', while at the same time shaping the public perception of political Islam and strengthening the position of the Pancasila in contemporary Indonesia. Chiara Formichi (1982) has a PhD from the Department of History of the School of Oriental and African Studies, University of London, in 2009, and she is Assistant Professor in Asian and International Studies at City University of Hong Kong. This monograph was drafted during a post-doctoral fellowship at the Asia Research Institute, National University of Singapore. Her interests include the political history of Indonesia, Islam in Southeast Asia, transnational Islamic movements, and inter-Asian intellectual flows. In addition to several articles, her publications incl ...

Introduction: A genealogical approach to "political Islam" and political modernity -- Order and discourse. Communicative systems and the specialized quest for order -- The power of discourse and the discourse of power -- Public communication and frameworks of communal reference -- The emergence of transcultural dynamics. The "West" and "Islam": opposing essentialisms in an imbalanced game -- The genesis and development of "Arab-Islamic" discourse -- The sociologization of the western construction of Islam -- The western making of "political Islam". The linear hermeneutics of Islam "as such" -- The crisis of Orientalism and the return of Islam -- From Islam to politics, or the reverse? -- Towards an Islamic political discourse of modernity?. The new politics of al-sahwa al-islamiyya -- Is Islam the solution? -- Social justice and cultural heritage (turath) -- Thinking Islam

"Islamic revival" after 1950 and "Islamic fundamentalism" after the national elections of December 1995 have been regarded by the state elite and by scholars as a threat to the secular republic and an accidental, even pathological, phenomenon. The author argues that this approach is erroneous, because Islam is embedded in Turkish society, not only as a religious faith but also as a code of conduct. The republican history shows that it is impossible to undermine the Islamic social base. So the author concludes: "Turkey's political elite must learn to live with Islam. If Turkey really wants to be a democracy, it will do so successfully only with Islam, not by attempting to cast it off." (DÜI-Cls)

This book compares Islamic and Western political formulations, highlighting areas of agreement and disparity. Building on this analysis, the author goes on to show that political Islam offers a serious alternative to the dominant political system and ideology of the West. Sabet argues that rather than leading to a "Clash of Civlizations" or the assimilation of Islam into the Western system, a positive process of interactive self-reflection between Islam and liberal democracy is the best way forward. Beginning this process, Sabet highlights key concepts of Islamic political thought and brings them into dialogue with Western modernity. The resulting synthesis is essential reading for advanced undergraduate and graduate students of Islamic and Middle Eastern politics, political theory, comparative politics and international relations

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 .