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This article challenges the democratic-peace literature to extend its scope by considering some of the underlying characteristics that might otherwise explain the absence of war between states. In particular, the article proposes that residents of democratic states share a common sense of community, and that people who share a sense of community do not wage war with one another. This proposal is illustrated by comparing two very unlikely cases: the peace dividends generated by the Islamic community of believers, or umma, in the seventh century and the modern umma of democratic states. In both cases, shared perceptions, rituals and political attributes are shown to bind warring tribes or states together in a community of informal and peaceful allies. The consequences of this argument for policymakers and social scientists are discussed in the concluding section.

This article's point of departure is that da'wa – the preaching or call to Islam – rather than jihad constitutes the backbone of modern organized Islamic action. The Society of the Muslim Brothers made it the essence of its mission since its foundation in 1928, turning its main thrust inwards, toward the Muslims themselves. Focusing on its processes of framing within the social movement theory approach, the essay analyzes three generations of Muslim Brothers and related Islamist thinkers in three concentric geographical circles: Banna, the Egyptian founding father, who strove to re-Islamize society of Christian missionary and Western secular materialism; his moderate successors such as Sa'id Hawwa and Fathi Yakan, who struggled to overcome the double challenge of the ordeal they suffered by the Arab authoritarian regimes and of Sayyid Qutb's radical response; and the contemporary Islamic thinkers Yusuf al-Qaradawi and Tariq Ramadan, who seek to remold it as a dialogue and example in the Western and global environments. I argue that this resilience of the Muslim Brotherhood's da'wa is an important key to its survival and to the viability of its ongoing project of framing the modern umma.

Burrell reviews 'Metaphysics as Rhetoric: Alfarabi's Summary of Plato's 'Laws" by Joshua Parens.

Se pueden observar mutaciones en las familias musulmanas de Europa que proceden de la immigración. Paralelamente, lo religioso, en su expresión radical, se présenta como un parámetro central del proceso de recomposición de las identidades. Los actores de esta tendencia se encuentran en un conjunto mal definido llamado a veces « Islam-acción », tendencia que considéra el Islam como el único proyecto de sociedad posible, con la voluntad de borrar todos los aportes profanos, que estén vinculados con la cultura del país de origen o, a fortiori, con la del país de receptor. Los musulmanes viven este sentimiento religioso, que tiene una finalidad universal y que cultiva la sublimación de la noción de Umma, de modo semejante, en grupos muy diversos. Sin embargo, paradógicamente, las diferencias étnicas, linguísticas, de naturaleza del Estado, e ideológicas siguen manteniendo separados a los individuos. De esta ma-nera aparecen una pluralidad de « seudo-umma ». En el articulo, el autor propone iniciar una, descodificación de este terreno todavia movedizo y poco explorado.