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With reference to India

Muzaffar Alam, The Languages of Political Islam: India 1200-1800 (Chicago: University of Chicago Press, 2004). Islam -- India -- History. Persian language -- Political aspects -- India. Sufism -- India -- History. ; The Languages of Political Islam illuminates the diverse ways in which Islam, from the time of its arrival in India in the twelfth century through its height as the ruling theology to its decline, adapted to its new cultural context to become "Indianized."Muzaffar Alam shows that the adoption of Arabo-Persian Islam in India changed the manner in which Islamic rule and governance were conducted. Islamic regulation and statecraft in a predominately Hindu country required strategic shifts from the original Islamic injunctions. Islamic principles could not regulate beliefs in a vast country without accepting cultural limitations and limits on the exercise of power. As a result of cultural adaptation, Islam was in the end forced to reinvent its principles for religious rule. Acculturation also forced key Islamic terms to change so fundamentally that Indian Islam could be said to have acquired a character substantially different from the Islam practiced outside of India.

Spirit to apply syariah Islam in various areas in Indonesia apparently never extinguished, and one of them is in NAD. Application of syariah Islam in Aceh actually parses various criticisms and arguments; in fact the case that the application of syariah Islam in NAD is a gift from the central government, because of there is a concern from central of NAD will separate from NKRI. Formalization (canonization) of Islam law is a way to safely the law of Islam. Therefore, the law of Islam that has been formalized in the form of regulation/canon, so that in the application caused no pros and cons from various parties, better prepared well, both in terms of material, readiness of human resources also the local readiness to execute it, thus caused no productive cons later.

This paper is a literature review (literature research) that uses John Esposito's books as primary data sources and other figures' statements about the relationship between Islam and the West as its secondary data source. The method of analyzing data used descriptive, interpretative, and analytical methods. The findings of this research are: first, based on historical fact, there is strong theological bond between Islam and the West, i.e. there are common ground and similarities between Islam and the West who inherited the Jewish and Christian traditions. These three religions inherited the tradition of Prophet Ibrahim. However, existing theological equation between Christianity and Islam became the cause of the collision between the two. Second, the historical problems between Islam and the West can be seen from the root of the conflicts, which include theological and political ones. Conflict between Islam and the West are covered with political motives. In contrast, religion is only used as a theological justification to culturally and theologically distinguish Islam and the West. Basically the difference is more driven by political interests. Third, as an effort to build a global coalition agreement, both sides should actively promote cooperation. Therefore, the most important thing is that the meet between Islam and the West should be interpreted as a civilization dialogue, not confrontation or distrust. the Building ideal relationship as well as the need for harmonization between Islam and Western civilization are also needed. Â

Who are the Taliban? Are they a militant movement? Are they religious scholars? The fact that these and other questions are still raised with frequency is testimony to the way the movement has been studied, often at arm's length and with scant use of primary sources. The Taliban Reader forges a new path, bringing together an extensive range of largely unseen sources in a guide to the Afghan Islamist movement from a unique insider perspective. Ideal for students, journalists and scholars alike, this text is the result of an unprecedented, decade-long effort to encourage the emergence of participant-centered accounts of Afghan history.

Weber contributes to the ongoing scholarly discussion about Islam in the West, demonstrating how current thinking about gender violence prohibits the intellectual inquiry necessary to act against such violence, and analyzes ways in which Muslim women participate in the public sphere by thematizing violence in literature, art, and media

Introduction : authority, subjectivity, and the cultural politics of public piety -- Branding Islam : autobiography, authenticity, and religious authority -- Enchanting science : popular psychology as religious wisdom -- Ethical entrepreneurs : Islamic ethics and the spirit of capitalism -- Prophetic cosmopolitanism : the Prophet Muhammad as psycho-civic exemplar -- Shaming the state : pornography and the moral psychology of statecraft -- Sincerity and scandal : the moral and market logics of religious authority -- Conclusion : figuring Islam : popular culture and the cutting edge of public piety

Effective implementation of health and human rights strategies depends on demonstrating that universal human rights can advance the interests of local communities. The relationship between universal rights and local interests can be especially fraught in the Muslim world. This article responds to Islamist opposition to human rights by referring to alternative constructs of Islam that affirm its compatibility with human rights and, more generally, responds to assertions that rights are a specifically Western political, legal, or economic construct. The argument that health, human rights, and Islam can be mutually complementary is substantiated by reference to Yemeni experiments in health and human rights. These examples illustrate the utility of human rights in addressing public health issues and how Islam can assist rather than contradict this project. (Original abstract)

Nach den Anschlägen vom 11. September 2001 ist wiederholt die Befürchtung geäußert worden, dass alle Muslime in Deutschland als potentielle Terroristen behandelt werden und damit eine Integration erschwert, wenn nicht verunmöglicht werde. Die Anschläge und diese Debatte haben dazu zugeführt, den Islam auf die innenpolitische Tagesordnung zu setzen und der Regelung der muslimischen Religionsausübung eine neue Priorität zuzusprechen. Der vorliegende Beitrag rekonstruiert aus diesen Anlässen heraus den spannungsgeladenen Eingliederungsprozess der Muslime in der Bundesrepublik Deutschland und fragt nach den Konsequenzen der gegenwärtig geplanten religionspolitischen Maßnahmen. Die Ausführungen zeigen insgesamt, dass die rekonstruierten politischen und verfassungsrechtlichen Diskurse von Unsicherheit, normativer Unverbindlichkeit und Wertblindheit gekennzeichnet sind, die durch dogmatische Selbstversicherungen über die christlich-abendländische "Wertegemeinschaft" und eine "deutsche Leitkultur" überspielt werden. (ICA)

Cover -- Half Title -- Series Page -- Title Page -- Copyright Page -- Dedication -- Table of Contents -- Note on the transliteration -- Foreword -- Acknowledgements -- Introduction -- Background: what this book is about -- Why Egypt and Tunisia? -- Human rights and shari[sup(c)]a: a complicated relationship -- Sexual minorities and freethinkers: the pariahs of the human rights debate -- On 'Islam and Human Rights'… again? A few methodological clarifications -- Book outline -- I Constitutionalism and Islam -- Background -- The Western concept of 'constitution' -- A brief historical overview of constitutionalism in Islam -- 'Liberty' in Islam -- Political freedom and good government -- 'Right of resistance'? -- A theocratic state? -- More 'Muslims' than 'citizens' -- 'Islamic democracy'? -- Final considerations on the inner tension between Islam and constitutionalism -- II The Islamic conception of individual liberties -- Introduction -- The Universal Islamic Declaration of Human Rights -- The Cairo Declaration on Human Rights in Islam -- The Arab Charter on Human Rights -- The Al-Azhar Constitutional Project -- Final Remarks -- III What 'shari[sup(c)]a' in a constitution concretely means: the case of Egypt -- Introduction -- Historical background -- The uncertain meaning of the 'principles of shari[sup(c)]a' as 'the main source of the legislation' -- Interpretation of article 2 by the Supreme Constitutional Court: non-retroactivity -- Interpretation of article 2 by the Supreme Constitutional Court: 'absolute' vs. 'relative' principles of shari[sup(c)]a -- A critique of the SCC's interpretation of Article 2 -- Final considerations and open challenges -- IV Islamic law in post-Arab Spring Egyptian Constitutions -- Introduction -- Article 2, the untouchable -- The expansion of Article 2 -- How should 'principles of shari[sup(c)]a' be interpreted?.

Intro -- المحتويات -- تقديم -- التنوير الإسلامي في السعودية -- السلفيون أهل الحديث -- أجهزة الأمن ترصد الحدود -- الوطن في فكر جماعة الإخوان المسلمين -- الحركات الإسلامية في الخليج -- الإسلاميون في الخليج ومنظمات المجتمع المدني -- إسلاميو الخليج وممارسة الديمقراطية -- الإعلام الإسلامي شبه المنجز في البحرين -- سؤال التعددية المذهبية عند الإسلاميين في الخليج