As the Ottoman Empire crumbled, the Middle East and Balkans became the site of contestation and cooperation between the traditional forces of religion and the emergent machine of the sovereign state. Women's rights in Islam and contemporary Ulama : limitations and constraints : Egypt as case study. There is a general notion that Islam, as a religion, looks down upon women and encourages discrimination against them. Thus, the status of Arab and Muslim women has become a controversial issue, … Expand.
As the sixth anniversary of the protests in Tahrir Square passes, those uprisings and the events that followed continue pose important challenges not only for students of Middle Eastern and … Expand. In recent years radical fundamentalists have had a formidable intellectual and social impact on Sunni Islam countries such as Egypt, Syria, and Lebanon. This highly acclaimed book by an eminent … Expand.
Public religions in the modern world. Political Science, Sociology. In this reconsideration of the relation between religion and modernity, Jose Casanova surveys the roles that religions may play in the public sphere of modern societies.
During the s, religious … Expand. Islam, continuity and change in the modern world. This is a single-volume history of Islam.
The opening chapters briefly discuss the historical background of the Prophet Muhammad in the 7th century, through the rise of the Islam in 18th through 20th … Expand.
Islam in revolution : fundamentalism in the Arab world. There was also discrimination against Catholic people in political and social life. It is because even though Protestant is not a state religion but Protestant has enjoyed its position as the cultural religion in the country.
De Tocqueville regarded intermediary associations as vital healthy democracy. In attempting to explain this peculiar American ability, de Tocqueville highlighted the role of churches and small town government.
These institutions draw Americans out from the confines of their private lives into public project where they learn habits of the heart conducive to a democratic good. The anti-Catholic did not finish until a Catholic citizen, J. Kennedy, became the President of the United States. However, it must be considered that the state also banned and prohibited the new religious movements in which their religious values disturbed the political power and public life.
In a democratic state, there are strong notions of equality. It is particularly on human rights and freedom of religion. All citizens are not considered based on ethnicity and religion.
All Citizens are equal before the basic laws. In democratic state freedom of religion is truly important. The freedom of religion has to not opposite with values and laws in a democratic state.
It means the freedom of religion should not try to destroy a democratic society. Actually, the concept of human rights in each democratic state, even in Western countries, is not the same. For example, in France the state prohibit all students in schools, colleges, and universities to wear religious symbol.
Because the secularism is the basic ideology of the state, the France government has banned Muslim women wearing head scarf in government institutions such as schools and universities. However, in the United States, the government gives permission for Muslim women to wear the head scarf. The freedom of religion in Indonesia stated in its basic law article But, the problem is the state has own explanation of the definition of religion.
Religion according to the state, I mean the government of Indonesia, is a systematic faith based on a Holy Book and it has a prophet or leader. It means that religion has obvious and clear teachings. So, it is not surprising that the state only recognizes the great religions these are Islam, Christian, Hindu and Buddhist and later Confucian.
So, it is not surprising that freedom of religion in Indonesia, even though at the present this country is a democratic state, is still not total. Moreover, in the past, some Muslim groups felt that the religious freedom in Indonesia is unfair. It is because the government did not give a special treatment for Muslims as a 6 Derek. Davis and Barry Hankins ed. On the contrary, religions tend to find the difference based on faith.
It is because since beginning, all religions have uniqueness. The uniqueness of religions must be subjugated if there is a request that religion can sustain democracy. In short, in democracy, if a citizen or a group of citizens do not agree to a political policy because the policy is not good enough for their faith and religion, they have to give some argumentations rationally in the public space such as in mass media and parliament. So, in this case, people whose strong religious conviction must obey to the rule of a democratic society.
Since s, he has defended Confucian as a religion in Indonesia. It means that even though Muslims Indonesia is a majority but some Muslims groups still feel that as if they are a minority. That is one of difficult problems of freedom of religion in Indonesia. State and Religion in Indonesia Indonesia declared its independence on August 17, At the time the neat union between nationalist groups and Islam factions had been shattered.
Politics and religion in Indonesia had been pluralized. Unfortunately, religious freedom was disturbed by the discussing about whether Islam becoming the state basis or not was difficult, hard, and factious. Some radical Muslims even accuse that the state is unfair in applying the religious freedom because Islam as a majority do not get a special treatment.
Indeed, there is contradiction of relationship between state and Islam. There are two kind relationships between state and religion, I mean Islam, in Indonesia. The first is the antagonistic relationship. In s, the existence of Islam as a political power once regarded as the opponent of the Indonesian nationalism or national foundation. In this era, Muslim factions had a great courage of Islam as an ideology.
There were many attempts to create synthesis between Islam and State. Dr Rosenthal discusses the later Muslim philosophers who were influenced by the political thought of Plato and Aristotle. He shows how Greek thought modified the Islamic and yet was always subordinated to Muslim categories of thought and political needs.
Dr Rosenthal thus surveys the chief traditions of Islamic political thought. The Political Thought of Sayyid Qutb. Politics, Capitalism, Communism. Introduction Modern Islamic economic development began in the twentieth century. This shows the history of the development of Islamic economics was discussed long before that. Subsequently, al-Hashimi published his paper on the Economic Views of al-Biruni d. During the modern era, when Western ideas, including the Western Economy began to develop, especially in the s and 70s, some Shia Islamic thinkers worked to develop a unique Islamic economic philosophy with its own answers to contemporary economic problems.
Baqir Sadr is specifically considered to have built the foundations of Islamic economic thought in modern times. In their writings Baqir Sadr and other writers try to portray Islam as a religion committed to social justice, the Volume 13, Issue 2 available at www.
This Islamic economic outlook, one of which influenced the Iranian Revolution, called for public ownership of land and large industrial companies, while private economic activity continued within reasonable limits. This idea helped shape the large public sector and the public subsidy policy of the Islamic revolution of Iran.
Literature Review 2. He was an amazing child, at the age of ten, Baqir Sadr had lectured on Islamic history, and at the age of eleven, he studied logic and wrote books to refute philosophy.
He completed religious studies under the supervision of Ayatollah al-Khoei and Ayatollah Muhsin al-Hakim, at the age of 25 Baqir Sadr began teaching. His first written works were detailed criticisms of Marxism which presented the initial idea of a better form of Islamic government.
Perhaps, his most important work is Iqtisaduna about the Islamic economy. This work is a criticism of socialism and capitalism. This leads to big work on Islamic banking which still forms the basis for modern Islamic banks.
Muhammad Baqir al-Sadr came from a Shia family and became one of the leading thinkers who symbolized the rise of the Intellectuals in Najaf between AD and AD This revival was very influential in the political aspects of the Middle East Najaf region in general. In his works, he often attacks dialectics-materialism, and advocates, instead, the concept of Islam in distinguishing between truth and error. He wrote extensively on Islamic economics, and became a consultant to various Islamic organizations, such as the Islamic Development Bank.
Baqir Sadr taught that politics is part of Islam. He called on Muslims to recognize the richness of the original treasures of Islam and break away from any external influences, especially the influences of capitalism and Marxism. Baqir Sadr encourages Muslims to wake up from sleep and realize that the imperialists are trying to kill Islamic ideology by spreading their ideology in the Muslim world.
Muslims must unite in resisting such interventions in their social, economic and political systems. This alternative philosophy and economic system was perfected through society and institutions.
It is no exaggeration to say that Iqtishaduna is a pioneering work that is quite comprehensive in the modern Islamic economic literature explaining the problems of production, distribution, consumption and exchange.
Including fiscal and monetary issues and strategies for managing productive assets and the role of government in them. Economics is science, which provides an explanation of economic life, economic events and economic phenomena and connects events and phenomena with common causes and important factors in them.
Economic doctrine is the way society expresses its economic life and in solving its practical problems. Because of this, Baqir Sadr classifies Marxist economics into historical materialism Marxist science and socialism and communism Marxist creed. Historical Materialism is the Science of Marxism which gives a clear economic explanation of all history to the productive forces.
The Marxist Creed is a social system that is the main goal called for by Marxism and for the materialization in it which aims to lead humanity. Although broadly the difference between the two aspects, Baqir Sadr states that the relationship between the two is very strong.
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