Muslim Politics
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Muslim Politics
From Wikipedia, the free encyclopedia
Any interpretation of Islam as a source of political identity and action
This article is about a term. For the history of the movement, see Islamism .
^ Jump up to: a b c d Voll, John O.; Sonn, Tamara (2009). "Political Islam" . Oxford Bibliographies Online Datasets . doi : 10.1093/obo/9780195390155-0063 .
^ Krämer, Gudrun. “Political Islam.” In Encyclopedia of Islam and the Muslim World. Vol. 6. Edited by Richard C. Martin, 536–540. New York: Macmillan, 2004. via Encyclopedia.com
^ Cesari, J. (2018): What is Political Islam? (Lynne Rienner Publisher, Boulder)
^ Jump up to: a b Kramer, Martin (2003-03-01). "Coming to Terms: Fundamentalists or Islamists?" . Middle East Quarterly .
^ Kramer, Martin (1980). "Political Islam". The Washington Papers . VIII .
^ Dekmejian, R. Hrair (1980). "The Anatomy of Islamic Revival: Legitimacy Crisis, Ethnic Conflict and the Search for Islamic Alternatives". Middle East Journal . 34 (1): 1–12. JSTOR 4325967 .
^ Khan, Muqtedar. (2014). What is Political Islam? E-international Relations.
Political Islam is any interpretation of Islam as a source of political identity and action. [1] It can refer to a wide range of individuals and/or groups who advocate the formation of state and society according to their understanding of Islamic principles. It may also refer to use of Islam as a source of political positions and concepts. [2] Political Islam represents one aspect of the Islamic revival that began in the 20th century, and not all forms of political activity by Muslims are discussed under the rubric of political Islam. [1] Most academic authors use the term Islamism to describe the same phenomenon or use the two terms interchangeably. [1] There are new attempts to distinguish between Islamism as religiously based political movements and political Islam as a national modern understandings of Islam shared by secular and Islamist actors. [3]
The terminology which is used for the phenomenon of political Islam differs among experts. Martin Kramer was one of the first experts who started using the term “political Islam” in 1980. In 2003, he stated that political Islam can also be seen as tautology because nowhere in the Muslim world is a religion separated from politics . [4] [5] Some experts use terms like Islamism , pointing out the same set of occurrences or they confuse both terms. Dekmejian was amongst the first of the experts who made remarks on politicisation of Islam in the context of the failure of secular Islamic governments while he uses both Islamism and Fundamentalism at the same time (rather than political Islam). [6]
The term political Islam has been used in connection with foreign communities, referring to the movements or groups which have invested in a broad fundamentalist revival that is connected to a certain political agenda. [4] M. A. Muqtedar Khan incorporates into political Islam all the Islamic movements promoting a political system based solely on Islam which must be followed by every Muslim . [7] Some of the experts also use other descriptive terms in order to distinguish various ideological courses within political Islam: conservative, progressive, militant , radical , jihadist etc. [1]
Deputy Minister of Islamic Affairs in Saudi Arabia Dr. Tawfiq al-Sudairi has expressed his disapproval for the “political interpretation of Islam” slogan, arguing that it is a “self-serving interpretation” for religion which resulted in a bloodbath of the impeccable.
Dale F. Eickelman and James Piscatori
Series:
Princeton Studies in Muslim Politics
Price:
$42.00 / £32.00
ISBN:
9780691120539
Published:
Aug 15, 2004
Copyright:
1996
Pages:
288
Size:
6 x 9.25 in.
Illus:
10 halftones. 3 line illus. 2 maps.
More
Price:
$42.00 / £32.00
ISBN:
9780691120539
Published:
Aug 15, 2004
Copyright:
1996
Pages:
288
Size:
6 x 9.25 in.
Illus:
10 halftones. 3 line illus. 2 maps.
More
Dale F. Eickelman is Ralph and Richard Lazarus Professor of Anthropology and Human Relations at Dartmouth College. He is the author of numerous books, including The Middle East: An Anthropological Approach and Knowledge and Power in Morocco (Princeton). James Piscatori is Professor in Muslim Politics at the Oxford Center for Islamic Studies, University of Oxford. His books include Islam in a World of Nation-States and the edited volume Islamic Fundamentalisms and the Gulf Crisis .
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In this updated paperback edition, Dale Eickelman and James Piscatori explore how the politics of Islam play out in the lives of Muslims throughout the world. They discuss how recent events such as September 11 and the 2003 war in Iraq have contributed to reshaping the political and religious landscape of Muslim-majority countries and Muslim communities elsewhere. As they examine the role of women in public life and Islamic perspectives on modernization and free speech, the authors probe the diversity of the contemporary Islamic experience, suggesting general trends and challenging popular Western notions of Islam as a monolithic movement. In so doing, they clarify concepts such as tradition, authority, ethnicity, pro-test, and symbolic space, notions that are crucial to an in-depth understanding of ongoing political events. This book poses questions about ideological politics in a variety of transnational and regional settings throughout the Muslim world. Europe and North America, for example, have become active Muslim centers, profoundly influencing trends in the Middle East, Africa, Central Asia, and South and Southeast Asia. The authors examine the long-term cultural and political implications of this transnational shift as an emerging generation of Muslims, often the products of secular schooling, begin to reshape politics and society — sometimes in defiance of state authorities. Scholars, mothers, government leaders, and musicians are a few of the protagonists who, invoking shared Islamic symbols, try to reconfigure the boundaries of civic debate and public life. These symbolic politics explain why political actions are recognizably Muslim, and why “Islam” makes a difference in determining the politics of a broad swath of the world.
"Despite the continuing avalanche of books on Islamic politics, there is still a need for a succinct, sane, up-to-date overview of the subject. Here it is. . . . An excellent and much-needed book." — International Affairs
"Eickelman and Piscatori use an impressive range of examples from across the world to bring out the richness and diversity of the political experiences of Muslims." —Charles Tripp, Times Literary Supplement
"Refreshing and instructive. . . . [This is] an excellent and much-needed book." —Roger Hardy, International Affairs
"With . . . thoughtful analysis and erudite facts, Eickelman and Piscatori successfully raise the discussion of Muslims and their role in today's world to a higher and more promising level." —Akram Fouad Khater, History
"A readable, learned, and timely study. . . . The authors are to be commended for the breadth of their undertaking and the penetrating nature of their analysis." —Lawrence Ziring, Review of Politics
"In a period of misguided accounts of the Muslim world, exposure to the Eickelman and Piscatori arguments is highly instructive. . . . It will challenge students, scholars, and policy makers in the field to rethink Islamic politics." —Mahmood Monshipouri, Middle East Policy
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Islamic Politics – Introduction The politics of Islam are confusing and controversial:
Islamic Politics – The Concept of Jihad One of the most controversial aspects of Islamic politics is the concept of jihad, or “holy war.” Since September 11, 2001, many Muslims have sought to soften jihad, relegating it to the realm of the personal struggle with sin. While the Qur’an does allow for this view of jihad that is not all the Qur’an has to say about it. Most passages in the Qur’an teach that jihad is warfare against peoples who oppose the Islamic faith.
Islamic Politics – Islamic Theocracy Islam, as with Christianity, is a worldview with the vision to encompass the entire world. Whereas Christians hold to the Great Commission—the call to make disciples of all nations (Matthew 28:18-20) and proclaim the ministry of reconciliation to the whole world (2 Corinthians 5:18-19)—Muslims hold to the call of global Islam, a goal accomplished if need be through the force of jihad. Global Islam means that all nations would be ruled under an Islamic theocracy. “Islam is international in its outlook and approach and does not admit barriers and distinctions based on color, clan, blood or territory,” explains Khurshid Admad. “It wants to unite the entire human race under one banner. To a world torn by national rivalries and feuds, it presents a message of life and hope and of a glorious future.” 4 Zaki Badawi speaks to the reality that many Muslims exist with minority status in non-Muslim countries. While it is a struggle some Muslims have always faced, it is not a satisfactory situation in their eyes. He explains,
Islamic Politics – Global Islamic State The vision of Muslims is that Islam will one day be global in extent and authority. Yet some people refuse to convert to Islam or to submit to Muslim conquest and rule. When this occurs, these individuals are deemed aggressors against Islam and are seen as legitimate targets for jihad if they seek to stop Islamic practice and growth. When we understand this Muslim vision, especially in light of the fact that most Western nations have refused Islamic demands to establish Shari’ah (or even to permit Muslim ghettos to practice Shari’ah among their Muslim populations), then we cannot fail to see that Muslims view such refusals as aggressive toward Islam. These nations are deemed aggressors against Islam because they refuse to permit Muslims to live as they please—not only in regard to ruling their own subcultures, but also because of a refusal to adopt and propagate Islam (as Muslims believe they are commanded to do). More fundamentally, though, because the world was created in submission to Allah and every human being is born a Muslim, to refuse Allah’s demands to seek to restore the world and its inhabitants to that state is to perpetuate rebellion against Allah. This sets such people or nations up in opposition to Islam itself and causes them to become a legitimate target for jihad. Jihad, while being called “defensive,” is nothing less than the offensive posture of Muslims intent on seeing the world Islamicized. Thus when a modern Muslim claims that jihad is only a defensive action, the typical non-Muslim understands that in terms quite different than Islam teaches. What the typical non-Muslim understands as military aggression, especially as expressed in the early conquest history of Islam, is seen by Muslims as a defensive action against those who oppose Islam. But if this Islamic viewpoint of the world
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