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As universal religions, both Islam & Christianity make universal claims on the lives of their adherents. Over the last 3 cent's, however, Christianity has been forced drastically to curtail its claims, with the result that religious life in the West has been restricted to a narrow sphere; the secular nature of society is now taken for granted. Nationalism, erupting in the French Revolution, gave pol'al expression to secular tendencies that had heretofore found their outlet in philosophy & sci; it has been one of the strongest forces in bringing about the sharp Western separation of the sacred & the profane. Islam's position today more closely resembles that of the medieval than of the modern Christian church, for it still claims a loyalty that transcends & negates national & secular ties, & in large measure it receives this kind of loyalty even from Moslems who are no longer devout. Arab nationalism sees its main antagonist in Western 'imperialism' & not in the religious & dynastic forces at home. Arab nationalism, therefore, calls on religion as an ally; it has behind it a quasi-religious drive, mobilizes the fanaticism of believers, & exploits hostility to all that is not Islamic. In the Middle East the opposition between secular nationalism & ecumenical religion appears to be dissolved in the larger struggle against the non-Moslem world. J. A. Fishman.

AbstractThis article by an Islamic scholar describes the principles governing international law and international relations from an Islamic viewpoint. After presenting the rules and principles governing international relations in the Islamic system, the author emphasizes the principles of sovereignty and non-interference in the internal affairs of other States and the aspiration of Islam to peace and harmony. He goes on to explain the relationship between Muslims and others in peacetime or in the event of war and the classical jurisprudential division of the world into the abode of Islam (dar al-islam) and that of war (dar al-harb). Lastly he outlines the restrictions imposed upon warfare by Islamic Shari'a law which have attained the status of legal rules.

Southeast Asia is the most populous Islamic region in the world yet has gained only limited attention. This survey article tries to explain what are the specific characteristics of Islam in this world region. After a historical overview of the spread of Islam in insular Southeast Asia, its contemporary political contexts in Indonesia, Malaysia, South Thailand, and the Philippines are scrutinized. Finally, a number of contentious issues in Southeast Asian Islam are discussed, such as the nature of Islamic revivalism, current outbreaks of ethno-religious conflict, and the possible threat of extremism.

Islam and Malay are undeniably inseparable from Borneo Island. This book elaborates the writer's thoughts about Islam and Malay, especially in Borneo Island. Hermansyah himself was triggered by the small number of literatures or research on Borneo Island. Therefore, those reasons encouraged him to write more about Borneo and its living society. Islam and Malay in Borneo consists of eight chapters that present various kinds of Malay and Islam comprehensively. Chapter one is about the identity of Islam and Malay. To begin with, Malay, once, was considerably identical to Islam. If someone embraces Islam, then he or she will be considered a Malay, no matter his/her ethnic background. Nevertheless, in line with the social and political life, the idea has also been shifted.

Pakistan has been striving since its inception for an Islamic identity established on modernity, progress and compatibility. Despite the various stages of constitutional development, policy planning, power sharing and law making in its political history the lines between modernity and Islam have not been clearly drawn and protracted battles between traditionalists and modernists continue in Pakistan's political scene. The younger generations are estranged from true Islamic values and culture because of the in clarity of understanding between Modernity and Islam, State or Islamic polity. The need to profess concepts of humanism, justice for all, shunning of absolutism of demi-gods, reinstating of good in place of evils upholding equality and liberty for all, together with faith in Allah and His commands, is what needs to be implemented as objectives of the State.

Islamization in Sudan and the implications of Iranian involvement for the nation and the region.

Youth Work and Islam provides an eclectic focus, reflecting it duel inspirations of its title. It considers how youth work can be informed by Islam but at the same time looks at how practice can be pertinent to young Muslims, their community and relationship with wider society. In this book Sadek Hamid and Brian Belton bring together a range of thinkers and practitioners who exemplify and analyse this situation. This not only produces much more than a straightforward view of informed practice, it also presents a broad and humane understanding of the character and possibilities of youth work over a broad perspective. Centrally, while the work demonstrates how Islam and Muslims have contributed to the development of youth work, it also puts forward ideas and standpoints that demonstrate how Islam can continue to inform practice, add to its humanitarian ethos and even make our work with young people in general more effective. As such, Youth Work and Islam is an essential part of any youth worker's reading, working within and beyond Muslim contexts. It is also a useful and readable text for social workers, teachers, police officers, clerics, medical professional and anyone wanting a more informed understanding of how faith perspectives can inform and refresh attitudes, approaches and enhance work with individuals, groups and communities.

Largely missing from American discussions about Islam is any appreciation of the debates within Islam and the widely variant interpretations by Muslims of their own religion. Beyond the core belief shared by all Muslims that there is only one God and Muhammad was the messenger of God, there are many 'Islams,' depending on locale, education, custom, politics, and personal attitudes.