Suchergebnisse

Front Matter -- /Luis Manuel Hernández Aguilar -- Contents /Luis Manuel Hernández Aguilar -- Acknowledgments /Luis Manuel Hernández Aguilar -- Introduction /Luis Manuel Hernández Aguilar -- Figuring the Past—on the Muslim Question /Luis Manuel Hernández Aguilar -- Introduction to Part 1 /Luis Manuel Hernández Aguilar -- Who are These Muslims? About the Past and the New Orient /Luis Manuel Hernández Aguilar -- Becoming a Problem /Luis Manuel Hernández Aguilar -- Reconfiguring the Present—Integration as the Answer /Luis Manuel Hernández Aguilar -- Introduction to Part 2 /Luis Manuel Hernández Aguilar -- Integration /Luis Manuel Hernández Aguilar -- Integration, Security, and Prevention /Luis Manuel Hernández Aguilar -- The Glossary of the Conflictive Present /Luis Manuel Hernández Aguilar -- Projecting Germanness into the Future—Tolerance and Imams /Luis Manuel Hernández Aguilar -- Introduction to Part 3 /Luis Manuel Hernández Aguilar -- The Tolerant Future /Luis Manuel Hernández Aguilar -- Secular Imams and Secular Muslims for a Secular Future /Luis Manuel Hernández Aguilar -- Epilogue: The Time of Race, Racial Times /Luis Manuel Hernández Aguilar.

The historical Islamic state developed interesting methods of quasi-consociational and semi-corporatist aggregation of communities. From quite early on, Sunnism became the religion of the ruling elite and of the state as well as part of the state's legal and cultural system. Subsequently, the geographical distribution and the political economy of the Islamic sects and of the religious minorities manifested quite distinct features that were mainly a function of their relationship to the state. Whereas the Islamic sects did not come to terms ideologically and organizationally with the state, the religious minorities, on the whole, adjusted themselves mentally and behaviorally to its requirements. By comparison, the contemporary Middle Eastern state, both the secular and the Islamic, is achieving less success in dealing with its communal problem. Certain groups are excluded in the former type in spite of the secularist slogans, and certain groups are excluded in the latter because of the ideological or religious nature of the state. Improvisation is needed, and Muslim statesmen and intellectuals may need to go beyond, and even outside, conventional Islamic jurisprudence in order to deal with this issue.

Akbarzadeh and Saeed explore one of the most challenging issues facing the Muslim world: the Islamisation of political power. They present a comparative analysis of Muslim societies in West, South, Central and South East Asia and highlight the immediacy of the challenge for the political leadership in those societies. Islam and Political Legitimacy contends that the growing reliance on Islamic symbolism across the Muslim world, even in states that have had a strained relationship with Islam, has contributed to the evolution of Islam as a social and cultural factor to an entrenched political fo