Suchergebnisse

The global threat of Al Qaeda post 9/11 and ISIL, increased Sunni-Shia conflicts, and violence in the Middle East and Pakistan dominate headlines and challenge governments in the region and globally. Both Muslim extremists and some Western experts and observers speak of a clash of civilizations or a culture war in Muslim-West relations. Both the discourse and violence yet again raise questions about the relationship of Islam to violence and terrorism: is Islam a particularly violent religion? Critics cite Quranic passages, doctrines like jihad and events in Muslim history as strong indicators and proof that Islam is the primary driver of Muslim extremism and terrorism. What do the Quran and Islamic law have to say about violence, jihad and warfare? What are the primary drivers of terrorism in the name of Islam today? This article will address these questions in the context of development of global jihadist movements, in particular Al Qaeda and ISIL, their roots, causes, ideology and agenda.

Cover -- Title Page -- Copyright Page -- Table of Contents -- List of Figure and Tables -- Acknowledgments -- Introduction Shiping Hua -- Chapter 1: Islamic Governance and Democracy M. A. Muqtedar Khan -- Chapter 2: Islam and Democracy: An Examination of Liberal Muslims' Political Culture Moataz A. Fattah -- Chapter 3: Islam and Democracy in Asia: What Can We Learn from the Underdog Strategy? Laure Paquette -- Chapter 4: Islam and Pakistan Touqir Hussain -- Chapter 5: Bangladesh: The New Front-Line State in the Struggle Between Aspiring Pluralist Democracy and Expanding Political Islam Tariq Karim -- Chapter 6: Muslim Experience of Indian Democracy Omar Khalidi -- Chapter 7: Challenging Democracy?: The Role of Political Islam in Post-Suharto Indonesia Felix Heiduk -- Chapter 8: Islam and Democracy in Malaysia: The Ambiguities of Islamic(ate) Politics Naveed S. Sheikh -- Chapter 9: Taliban and Al Qaeda Suicide Bombers in Afghanistan: Tracing the Emergence of a Terror Tactic Brian Glyn Williams -- Chapter 10: China and Central Asia: Developing Relations and Impact on Democracy Morris Rossabi -- Bibliography -- List of Contributors -- Index.

Intro -- Contents -- Introduction -- Acknowledgments -- Chapter 1 -- Islam's Origination and the Southern, Eastern and Northern Invasions of Europe -- 1.1. The Invasion from the South -- 1.2. The Invasion from the East -- 1.3. The Invasion from the North -- Chapter 2 -- Relationship and Ties between Europeans and Islam, Unrelated to Muslim Invasions of Europe -- 2.1. The Effect That Muslim Knowledge Had on Christians -- Chapter 3 -- Fluctuations in Muslim Life from the 1960s to the Present -- 3.1 The Satanic Verses Book and Its Effect -- 3.2. On the Part of the Europeans -- 3.3. The Power of Islam Regarding Both Itself and the West -- 3.4. From Terrorism to Islamic State (ISIS) -- Chapter 4 -- The Religio-Cultural Dispute's Roots -- 4.1. Muslim Immigrants in Britain, Germany and France -- 4.1.1. Britain -- 4.1.2. Germany -- 4.1.3. France -- 4.1.4. Spain -- 4.1.5. Belgium -- 4.1.6. Summary -- 4.2. Islam's Attitude toward the European Union -- Chapter 5 -- The Emotional World of Europeans and Muslims in Europe -- 5.1. Multicultural Policy -- 5.2. Immigration and Market Economy -- 5.3. Standpoints Regarding Immigration in General -- 5.4. The Jihadists -- 5.5. Statistical Data Relating to the Sense of Discrimination among Muslims in European States -- 5.6 The Emotional Confrontation Occurring between Muslims in Europe and the Europeans -- 5.7. The Gap between Liberty and Freedom of Speech -- 5.8. About Freedoms of Expression and of Speech - East and West -- Chapter 6 -- A Sympathetic Gaze at the Islamic World -- 6.1. The Ramifications of the September 11, 2001 Attack -- 6.2. The Islamic World - Secularity, Nationality, Theistic Religion -- 6.2.1. Egypt -- 6.2.2 Indonesia -- 6.2.3. Afghanistan -- 6.2.4. Iran and Its Relationship with the United States -- 6.2.5. The Effect of Shi'ite Iran on the Middle East

Examines the influence of militant Islamists on government and foreign affairs in Muslim countries; suggests foreign relations guidelines for Western governments.

Hefner, in his book entitled Civil Islam, proposes Indonesia as a relevant case in the debate among students of Muslim society and democracy as to whether Islam is inimical to democracy. He argues that Indonesian Muslims are more likely to support a democratic political system because civil Islam, that is a set of beliefs within the Muslim community that supports the separation of religious and political authority, pluralism and tolerance of fellow (non-Muslim) citizens and their beliefs, is persistent. From a political culture approach to democracy, this culture is crucial for the emergence and consolidation of democracy. This book overstates the significance of civil Islam in the case of Indonesia, and cannot explain the fact that democracy is a rare phenomenon in the Muslim world, including in Indonesian history.DOI:10.15408/sdi.v8i2.692

This book draws on newly available archives from the Iraqi state and Ba'th Party to present a revisionist history of Saddam Hussein's religious policies. The point of doing this, other than to correct the current understanding of Saddam's political use of religion through his presidency, is to argue that the policies promoted then directly contributed to the rise of religious insurgencies in post-2003 Iraq as well as the current and probably future crises in the country. In looking at Saddam's policies in the 1990s, many have interpreted his support for state religion as evidence of a dramatic shift away from Arab nationalism, toward political Islam. But this book shows that the 'Faith Campaign' he launched during this time was the culmination of a plan to use religion for political ends, begun upon his assumption of the Iraqi presidency in 1979. At this time, Saddam began constructing the institutional capacity to control and monitor Iraqi religious institutions. The resulting authoritarian structures allowed him to employ Islamic symbols and rhetoric in public policy, but in a controlled manner. By the 1990s, these policies became fully realized. Following the American-led invasion of Iraq in 2003, religion remained prominent in Iraqi public life, but the system that Saddam had put in place to contain it was destroyed. Sunni and Shi'i extremists who had been suppressed and silenced were now free. They thrived in an atmosphere where religion had been actively promoted, and formed militant organizations which have torn the country apart since

"Die 1. Bremer Islam-Woche 1997 fand bundesweite Beachtung: Nie zuvor war es gelungen, die unterschiedlichsten politischen und kulturellen Traditionen des Islam zusammenzubringen und eine Veranstaltung zu organisieren, an der die Kirchen, die Universität, Museen und Firmen mitarbeiteten. Unter der Schirmherrschaft des Bremer Bürgermeisters wurde den muslimischen Mitbürgerinnen und Mitbürgern das zuteil, woran ihnen jenseits aller Diskussionen um Religionsunterricht und Kopftuch am meisten mangelt: an öffentlicher Anerkennung als drittstärkter Religionsgemeinschaft in Deutschland.Die Mehrzahl der Muslime in Deutschland will hier bleiben. Ob man deswegen bereits von einem »deutschen Islam« sprechen kann, ist Gegenstand der Diskussion. Unverkennbar aber gibt es Veränderungen in der Wirklichkeit des hier gelebten Islam.Solchen Veränderungen gehen die Beiträge genauso nach wie Fragen nach Feindbildern, der Stellung der Frau im Islam oder den Grundsätzen einer islamisch orientierten Wirtschaftsordnung. Kritische Rückfragen werden nicht verschwiegen, müssen aber - und auch da war die Bremer Islam-Woche ein Lehrstück - im Dialog und nicht in der Konfrontation gelöst werden." (Verlagsinformation)