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It is generally acknowledged that the contemporary revival of Weber's concept of charismatic authority was prompted by its utility in explaining the revolutionary movements of the first half of the twentieth century. The more recent applications of the concept to the study of leadership in the emerging non-Western states, constituted yet another revival, testifying to the analytical power of Weber's conceptual scheme.

Religion and democratization resurgence was the most important phenomena in the latest decade of 20 th century. Various regions in the world, religious resurgence movements run well and sometimes reinforce political system formation which is more democratic. Islamic politics is often seen as fusion between religionandpolitics. In modern term, Islam is religion and state (يلودلاو ني دلا), in group of Islamic thinkers or non-Islam, they state that Islam is comprehensive way of life and know the clergy or formal institution. There were some political systems which were applied in Islamic world in the beginning of modern era. Some were big kingdoms, such as Usmaniyah Sultanate in Europe and Middle East and Mughol Sultanate in India, governed by Sultan. Islamic role in politics started changing significantly in 1970s. Instead of reactive element of political community, Islamic group could step forward as initiative resource for political development and change. Islamic organizations were important part of Islamic resurgence in the latest decade of 20 th century. They not only were busy to response initiative of other sides but also represented the beginning of alternative politic-social orientation which was able to be trusted. This movement reflected multiple aspirations from modern educated professional group and Islamic society that wanted to participate bigger in political process and to realize the more Islamic society. Therefore, these new organizations were success to join two main inclinations in the end of 20th century, namely: "religious and democratic resurgence".

This review looks at how Shahab Ahmed engages with history, political elitism, secularism, and anthropology in his book What Is Islam? The Importance of Being Islamic.

Umat Islam Indonesia telah efektif mengambil bagian dalam mediasi, membangun perdamaian dan resolusi konflik di Indonesia, Asia Tenggara, dan Dunia. Beberapa tokoh seperti Abdurrahman Wahid, Ahmad Syafi'i Ma'arif, Muhammad Yusuf Kalla, dan Ali Alatas telah menjadi mediator terkenal dan pembuat perdamaian antara berbagai agama, etnis, dan kelompok politik yang telah terlibat dalam konflik dan kekerasan. Penulis berpendapat bahwa peran aktif mereka dalam pembangunan perdamaian bukan hanya karena kemampuan kepemimpinan mereka tetapi juga karena identitas mereka sebagai bangsa Indonesia, moderat, dan orang Islam yang terbuka. Mereka telah mewakili nilai-nilai Islam yang mempromosikan perdamaian bagi manusia di Dunia.

Sejak Presiden Soeharto, organisasi Islam di Indonesia telah diakomodasi oleh Majelis Ulama Indonesia (MUI). Meskipun sejumlah tokoh dalam dua organisasi Islam terbesar Indonesia seperti Nahdlatul Ulama dan Muhammadiyah seringkali tidak sejalan dengan kebijakan MUI. Namun peran MUI dalam politik Islam sejak era orde baru hingga reformasi berlangsung secara dinamis. Para pengurus MUI terikat dengan institusi juga memainkan sentimen keagamaan melalui dua jenis alat legitimasi, yaitu fatwa dan wacana. Dalam pemilihan umum serentak 2019, sejumlah pejabat MUI terlibat aktif dalam kontestasi. Para pengurus MUI juga berbeda pilihan politik. Perbedaan pilihan politik berdampak pada polarisasi di tengah masyarakat yang berpotensi memicu konflik di tingkat akar rumput. Kata kunci: Legitimasi, Majelis Ulama Indonesia, Islam Politik

Socio-economic justice lies in the normative core of Islam. The concepts of fard-al-kifāyah and zakāh reveal its commitment to protect the poor from the arbitrariness of the rich and treat the state as an institution that maximises collective welfare. The political economy of Safavid Iran indicates that the establishment of Islam as Iran's state religion facilitated the empire's administrative modernisation, economic development and class formation. Contrary to conventional wisdom, I argue that religion did not only offer legitimacy grounds to the Safavid government. It also provided institutional incentives that transformed clerics into intermediaries between people and the Imperial Court, improved fiscal capacity and increased general trust toward the central government.

Part I. The general background : The broader context of liberal religion -- Part II. The Abrahamic religions : Liberal Judaism -- Liberal Protestantism -- Liberalism in the Roman Catholic Church -- Liberal Islam

Abstract: A correct understanding to the fundamental elements in the Islamic political economy is a must for its development. This study tried to seek a conceptual understanding of the basic elements of scientific aspects including worldview and epistemology. Its role to construct the methodology of Islamic political economy also became the main topic. There were some different vision,and epistemological and methodological framework of the Islamic political economy to those of western,. The consequences of those differences leaded to different scientific developments. At the level of praxis, it also produced differences in determining policy, while internal logic, coherence and consistency were essential pre-requisites for scientific approach. Islamic political economiy should be evaluated with its own worldview and epistemology. However, in another side, we could not neglect the role and position of current political and economic sciences in the process of developing Islamic politial economy. The study of political-economic epistemology consisted of the intervention and role of the state in the economy, especially in terms of public policy. الملخص: إن تنمية الاقتصاد السياسي الإسلامي يُشترط فيه الفهم الصحيح تجاه العناصر الأساسية فيه. حاول هذا المقال اكتشاف أنواع المفاهيم عن العناصر الأساسية العلمية فيه، وكذلك النظرة السائدة والابستمولوجيا وموقع كل منها في بناء منهجية الاقتصاد السياسي الإسلامي. هناك فروق في الرؤية والابستمولوجيا والاطار المنهجي بين الاقتصاد السياسي الإسلامي والغرب. وإن هذه الفروق أدت إلى وجود الاختلافات في المبتى العلمي. وفي الجانب العملي، تسببّ هذه الفروق أيضا التعدّد والاختلافات في أخذ القرارات، مع أن المنطق، والتماسك والاتساق هي شرط مهمّ للمدخل العلميّ. ولابد أن يُدرّس الاقتصاد السياسي الإسلامي بوجهة النظر والابستمولوجيا لنفسه. ولكن – في جانب آخر – لا يمكن أن نهمل مكانة علم السياسة وعلم الاقتصاد الآن في عملية تطوير علم سياسة الاقتصاد الإسلامي. وإن دراسة ابستمولوجيا سياسة الاقتصاد تشمل تدخّل الدولة ودورها في الاقتصادية، وخاصة في القرارات الاجتماعية.Abstrak: Pemahaman yang benar terhadap unsur-unsur mendasar dalam ekonomi politik Islam menjadi keniscayaan bagi pengembangannya. Tulisan ini berupaya untuk melacak pemahaman-pemahaman konseptual mengenai unsur-unsur dasar keilmuan, termasuk mengenai worldview dan epistemologi. Kedudukannya dalam mengkonstruk metodologi ekonomi-politik Islam juga menjadi topik utama. Terdapat perbedaa-perbedaan dalam visi, epistemologi dan kerangka metodologi ekonomi politik Islam dengan Barat. Konsekuensi-konsekuensi dari perbedaan tersebut mengakibatkan adanya perbedaan pada bangunan keilmuan. Pada level praksis, hal itu juga menimbulkan perbedaan dalam penentuan kebijakan. Sedangkan logika, koherensi dan konsistensi menjadi prasyarat penting bagi pendekatan ilmiah. Politik ekonomi Islam harus dikaji dengan worldview dan epistemologi yang dimiliki sendiri. Namun, di sisi lain, kita tidak dapat menafikan peran dan posisi ilmu politik dan ekonomi sekarang dalam proses pengembangan ilmu politik ekonomi Islam. Studi epistemologi politik-ekonomi mencangkup tentang intervensi dan peran negara dalam perekonomian, khususnya dalam hal kebijakan publik.

How can Islam play multiple and contradictory roles as a source of violence and peace, and a marker of identity differences and national unity? This study argues that religion, as a system of beliefs, manifests itself through discourses, which not only render intelligibility to religious practices and beliefs but also serve as the instruments of social control and regulation. An infinite variety of organizational and ideological differences within Islam presents the possibility for instrumentalisation of religion by stakeholders interested in accomplishing distinctive political aims connected to political legitimation. The study offers an empirical analysis of instrumentalisation of Islam by governments of Kazakhstan and Uzbekistan and uses this evidence for developing a framework linking various discursive representations of religion to their political uses.

This article describes about the Islamic political development in Indonesia after its independence to the guided democracy. In the early days of its independence, there was a debate among Islamists and nationalists in formulating legislation until they agreed upon the first principle "Belief in one Godâ€. At the time of parliamentary democracy, many Islamic organizations established a political party and participated in the general election in 1955, including Masjumi, NU, PSII and Perti. At the time of the guided democracy, there were two groups of the Islamic party. The first group was Masjumi which viewed that the participation in the authoritarian political system as a deviation from Islamic teachings. The second group was the Muslim League (NU, PSII and Perti). They argued that participating in the guided democracy was a realistic and pragmatic attitude. The destruction of the Guided Democracy occurred after a mutiny by PKI's movement on September 30th, 1965. With the expiration of the Guided Democracy's period then ended the old order and changed into the new order under the Suharto's power. This resulted a change in Islamic politics in Indonesia.