Suchergebnisse

Introduction -- 1. De-regionalization of the Regional Order -- 2. The Erosion of State Power -- 3. Political Islam: Reactive and/or Proactive? The Case of the Islamic State -- 4. The (Re)-establishment of the Caliphate -- 5. The Narrative of the Islamic State -- 6. The State Fights Back -- 7. Political Islam on the Run -- Conclusion -- Select Bibliography -- Notes.

Argues that patterns of administrative practice in the regulation of Islam are designed to produce a de-politicized and unthreatening interpretation of Islam; includes regulative practices to control mosque access, imams, preachers and the khutba (weekly religious sermon), and other issues.

Wael B. Hallaq boldly argues that the "Islamic state," judged by any standard definition of what the modern state represents, is both impossible and inherently self-contradictory. Comparing the legal, political, moral, and constitutional histories of premodern Islam and Euro-America, he finds the adoption and the practices of the modern state to be highly problematic for modern Muslims. By Islamic standards, the state's technologies of the self are severely lacking in moral substance, and today's Islamic state, as Hallaq shows, has done little to advance an acceptable form of genuine Shari'a governance. The Islamists' constitutional battles in Egypt and Pakistan, the Islamic legal and political failures of the Iranian Revolution, and other similar disappointments underscore this fact. Hallaq then turns to the rich moral resources of Islamic history to prove that political and other "crises of Islam" are integral to the modern condition of both the East and the West, and by acknowledging these parallels, Muslims can engage more productively with their Western counterparts. -- book cover

In later years an abundance of collected volumes on various aspects of "Islam" have appeared. T his "Islam" has been used as the element in common for a wide range of phenomena in a vast area. In this upsurge of interest it has not always been made sufficiently clear whether "Islam" really supplies the most suitable frame of reference for the phenomena described. Islam is obviously one religion, but could it meaningfully be treated as one culture, one social order, one political philosophy? Is the Islamic community, the umma, a more coherent entity than, say, Christendom? The present work is a case in point. It is based on fourteen papers read at an international symposium held in 1984 at the University of Aarhus, Denmark. Although the volume allegedly treats "Islam: State and Society," it is in fact divided in three p arts: "On Contemporary Islamic Studies,"" Authority and the State," and "Secularization: Nation-State and Modernization." from JSTOR http://www.jstor.org (Dec. 10, 2012)