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This study discusses two faces of Islam regarding its relationship with the state, namely cultural Islam and political Islam. Cultual Islam believes that to spread Islamic values does not have to take power, but can also pay attention to the grassroots, by preaching to the community, establishing educational, health and economic institutions. Whereas cultural Islam is more power-oriented, they believe that with that power it can be easy to apply Islamic teachings, and some even want to change the shape of the country into an Islamic state. Some political Islamists participate in parties, and some are non-parties. Usually, those who are non-party are more likely to be radical. Both have advantages and disadvantages, what is clear is that cultural Islam is more humane and has an impression on society.

It is in the battle for Islam's soul that the United States and liberal Islam share a common strategic goal: the systematic dismantlement and delegitimization of the rogue Islamist discourse that portrays America as an anti-Islam crusader and Islam as an ideology of hate and violence.

El análisis del islam en Sudán muestra la gran variedad de aproximaciones al objeto de estudio, la diversidad de sus lecturas y el reiterado recurso a los principios religiosos para justificar o legitimar las cuestiones políticas y de Estado. El islam sudanés, en sus diferentes manifestaciones, ha traspasado las fronteras nacionales y ha contribuido al islam africano, árabe y mundial. Eso desde el siglo XIX cuando surgió un primer proto-estado islámico de la mano de esa figura mesiánica que fue Muhammad Ahmad Ibn Abdallah, el Mahdi, hasta el pensador y hombre de Estado Hasan al-Turabi en pleno siglo XX. Analizaremos tres dimensiones: el islam reformista de Mahmud Muhammad Taha, el islamismo sudanés conducido por al-Turabi y el papel del sufismo en la religiosidad popular y en la política sudanesa, y su reciente confrontación con las tendencias salafíes activas en el país en lo que parece ser una nueva lucha por el espacio socioreligioso del siglo XXI. ; The analysis of Islam in Sudan shows the great variety of approaches to the object of study, the diversity of its readings and the repeated recourse to religious principles to justify or legitimize political and State issues. Sudanese Islam, in its different manifestations, has crossed national borders and has contributed to African, Arab and world Islam. This has been like this since the first Islamic proto-state emerged in the Nineteenth century at the hands of the messianic figure who was Muhammad Ahmad Ibn Abdallah, the Mahdi until the thinker and statesman Hasan al-Turabi in the Twentieth century. Three dimensions will be analyzed: the reformist Islam of Mahmud Muhammad Taha, the Sudanese Islamism led by al-Turabi and the role of Sufism in popular religiosity and Sudanese politics, and finally the recent confrontation with the Salafi tendencies active in the country in what seems to be a new struggle for the socio-religious space of the 21st century.

El análisis del islam en Sudán muestra la gran variedad de aproximaciones al objeto de estudio, la diversidad de sus lecturas y el reiterado recurso a los principios religiosos para justificar o legitimar las cuestiones políticas y de Estado. El islam sudanés, en sus diferentes manifestaciones, ha traspasado las fronteras nacionales y ha contribuido al islam africano, árabe y mundial. Eso desde el siglo XIX cuando surgió un primer proto-estado islámico de la mano de esa figura mesiánica que fue Muhammad Ahmad Ibn Abdallah, el Mahdi, hasta el pensador y hombre de Estado Hasan al-Turabi en pleno siglo XX. Analizaremos tres dimensiones: el islam reformista de Mahmud Muhammad Taha, el islamismo sudanés conducido por al-Turabi y el papel del sufismo en la religiosidad popular y en la política sudanesa, y su reciente confrontación con las tendencias salafíes activas en el país en lo que parece ser una nueva lucha por el espacio socioreligioso del siglo XXI. ; The analysis of Islam in Sudan shows the great variety of approaches to the object of study, the diversity of its readings and the repeated recourse to religious principles to justify or legitimize political and State issues. Sudanese Islam, in its different manifestations, has crossed national borders and has contributed to African, Arab and world Islam. This has been like this since the first Islamic proto-state emerged in the Nineteenth century at the hands of the messianic figure who was Muhammad Ahmad Ibn Abdallah, the Mahdi until the thinker and statesman Hasan al-Turabi in the Twentieth century. Three dimensions will be analyzed: the reformist Islam of Mahmud Muhammad Taha, the Sudanese Islamism led by al-Turabi and the role of Sufism in popular religiosity and Sudanese politics, and finally the recent confrontation with the Salafi tendencies active in the country in what seems to be a new struggle for the socio-religious space of the 21st century.

Maģistra darbs "Islams Anglijā" veltīts vienas no modernās Rietumeiropas aktuālām problēmām – musulmaņu imigrantu integrācijas problēmas izpētei. Darbs sastāv no trim daļām. Vēsturiskā kontekstā aprakstīti musulmaņu pirmie kontakti ar Britu salām. Uz Britu impērijas politiski-ekonomiskā fona analizēta angļu kā kolonizatoru un impērijas sastāvā ietilpstošo teritoriju iedzīvotāju savstarpējā saskarsme un mijiedarbība. Apskatot islama kopienas kā mūsdienu realitāti, analizēts to izvietojums Lielbritānijas teritorijā, pieauguma dinamika, dots kopienu sociāli-ekonomiskais raksturojums un aprakstīta musulmaņu loma valsts sabiedriski-politiskajā dzīvē. Izmantojot aptaujās iegūtos faktus, analizēta pamatetnosa attieksme pret imigrējušajiem musulmaņiem. Izmantojot iepriekšējās daļās izklāstīto faktoloģisko materiālu, apskatīts musulmaņu kopienas integrācijas angļu sabiedrībā process, to ietekmējošie objektīvie un subjektīvie faktori un dots integrācijas procesa tendenču apskats. Darbā izmantoti avoti un literatūra angļu, latviešu un krievu valodās, kā arī statistikas un aptauju dati un imigrantu dzīves pieredzes atstāsti. ; Мaster degree work "Islam in England " is devoted to studying of one of the most actual problems of the modern Western Europe – to a problem of integration of muslim immigrants. Work consists of three parts. In a historical context the first contacts of muslims to British isles are described. On politically-economic background mutual relations and interaction between english colonizers and inhabitants of the territories which are a part of British Empire are analysed. Considering a muslim community as a modern reality, its dynamics of growth and accommodation in territory of the Great Britain are analysed, social and economic characteristics are given and as the role of muslims in a political life of the country is described. Using the facts received during interrogations, the attitude of indigenous population to muslim immigrants is analysed.

Tulisan ini mendiskusikan akan pentingnya upaya mereformasi pendidikan Islam dengan menampilkan wajah Islam toleran dapat dijelaskan dari sudut pandang filsafat perenialisme, esensialisme dan progresifisme. Dalam pandangan perenialisme kurikulum adalah "construct" yang dibangun untuk mentransfer apa yang sudah terjadi di masa lalu kepada generasi berikutnya untuk dilestarikan, diteruskan atau dikembangkan. Sementara dalam prespektif filsafat progresivisme, posisi kurikulum adalah untuk membangun kehidupan masa depan dimana kehidupan masa lalu, masa sekarang, dan berbagai rencana pengembangan dan pembangunan bangsa dijadikan dasar untuk mengembangkan kehidupan masa depan. Dari sinilah sangat memungkinkan untuk mengajarkan prinsip –prinsip ajaran Islam yang humanis, demokratis dan berkeadilan kepada peserta didik. Sebuah prinsip-prinsip ajaran Islam yang sangat relevan untuk memasuki masa depan dunia yang ditandai dengan adanya keanekaragaman budaya dan agama

Die Frage, ob Demokratie und Islam miteinander vereinbar sind, bewegt die wissenschaftliche Forschung gegenwärtig in hohem Maße. In Bezug auf Indonesien lassen sich Belege dafür finden, dass Islam und Demokratie voneinander profitieren können. Dies ist vor allem auf den besonderen Charakter des Islam in Indonesien zurückzuführen. Der moderat-tolerante Charakter des indonesischen Islam und die Struktur der indonesischen Gesellschaft stellen eine Art Garantie gegen eine Machtübernahme durch radikale Islamisten dar. Nach dem Bali-Zwischenfall vom Oktober 2002 sieht sich Indonesien jedoch starkem internationalem Druck ausgesetzt, der zu einer Radikalisierung des indonesischen Islam führen könnte. (ICEÜbers)

Politic has been defined simply by Harold Laswell as who gets what, when, how?Many people say that politic is synonymous with power. The "power" is the ability of agroup to influence other groups according to the subject wishes. Furthermore, thepolitical experts see the power as a political core and also assume that politic is all amatter of fight and maintain activities power. It has a purpose related to the interests of the entire community. On the other hand mentioned that politic is the process offormation and distribution of a power in society such as decision-making process,particularly in countries. This understanding is the incorporation effort between manydifferent definitions of the political nature which is known in political science. Politic is the art and science to gain power constitutionally and unconstitutionally. Principally political Islam is to actualize Islamic law as the supreme source of lawin the national legal order. All laws and regulations applicable in a country should refer to the highest legal source Shari'a. If there is any conflict with the shari"a, then it is automatically canceled regulations. Politics that do not have a mission like this can not be classified as political Islam.