Relevant bibliographies by topics / Election law (Islamic law)

Contents

  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers
  6. Reports

Academic literature on the topic 'Election law (Islamic law)'

Author: Grafiati
Published: 4 June 2021
Last updated: 1 February 2022

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Journal articles on the topic "Election law (Islamic law)"

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Mokodompis, Syahrul, Rosdalina Bukido, Delmus Puneri Salim, and Misbahul Munir Makka. "Money Politic In Elections: Islamic Law Perspective." Jurnal Ilmiah Al-Syir'ah 16, no. 2 (2018): 126. http://dx.doi.org/10.30984/jis.v16i2.708.

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Money is the most needed resource by people, becoming a reference for each transaction or individual maneuver and as a medium of exchange.Money is an urgent factor that is useful to boost one's personal power and to control the strategic discourse associating with a political interest and power.The nomination process is often inseparable from the use of money to attract the sympathy of citizens.Supposedly, the candidates should not rely on money politic as a way to win the election, but they must demonstrate their ability to be representative of the people. This research is a qualitative study. It was located in Sangtombolang District, Bolaang Mongondow Regency, North Sulawesi. The data obtained were processed and verified in order to obtain descriptive findings of money politic in the election perspective of Islamic law. The practice of money politic occurred in some people due to ignorance of the law on money politic, habits, and economic urgency. In Islamic values,money politicor risywah is something that is given to cancel the truth and to justify the falsehood,risywah in Islamic law is considered as confiscation of other people's property, as mentioned in Surah Al Baqarah verse 188. MUI also explained that people who give and receive risywah are haram (forbidden). Keywords: Money politic; election; Islamic law
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Rosenstock, Robert. "The Fifty-Second Session of the International Law Commission." American Journal of International Law 95, no. 1 (2001): 221–26. http://dx.doi.org/10.2307/2642063.

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The International Law Commission held its fifty-second session in Geneva from May 1 to June 9, 2000, and from July 10 to August 18, 2000, under the chairmanship of Ambassador Chusei Yamada of Japan. The Commission elected Professor Djamchid Momtaz of the Islamic Republic of Iran and Kamil E. Idris of Sudan to fill the vacancies left by the death of Doudou Thiam of Senegal and the election of Awn Al-Khasawneh of Jordan to the International Court of Justice.
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Hidayati, Anis. "Kampanye Pemilihan Umum Presiden dan Wakil Presiden Perspektif Fikih Siyâsah." al-Daulah: Jurnal Hukum dan Perundangan Islam 5, no. 1 (2015): 1–32. http://dx.doi.org/10.15642/ad.2015.5.1.1-32.

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Abstract: This article discusses about a Islamic political jurisprudence’s point of view againts campaign for president and vice president election. It is carried out based on Law No. 42 year 2008 concerning with the election of president and vice president. The general election campaign is a sovereign right of the people to produce democratic government based on Pancasila and the Constitution of the Republic of Indonesia (UUD) 1945. The implementation of the general election campaign has a positive effect that is beneficial for the candidates and for the publics to know the candidates they would choose to be a leader. In Islamic political jurisprudence’s perspective, the implementation of the general election campaign for president and vice president can realize the political rights of individuals associated with the right to nominate and the right to occupy a certain post. All of the people and citizens are entitled to gain a guarantee of their human rights (Hurriyah al-shakhsiyyah) before the law and government.Keywords: Campaign, general election, president, Islamic political jurisprudence.
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Weimann, Gunnar J. "Divine Law and Local Custom in Northern Nigerian zinā Trials." Die Welt des Islams 49, no. 3-4 (2009): 429–65. http://dx.doi.org/10.1163/004325309x12548128581063.

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AbstractThe introduction of Islamic criminal law in twelve northern states of the Nigerian federation after 1999 was widely perceived as an attempt to Islamise the Nigerian state. In this article it is argued that the “šarī'a project” started as a pre-election promise, but was immediately supported by Muslim reform groups whose aim was not the establishment of an Islamic state but rather the imposition of šarī'a compliant behaviour on Muslims. Particular emphasis was put on illicit sexual relations (zinā). However, Muslim societies of northern Nigeria have a notion of zinā which differs in important aspects from the classical doctrine, and certain forms of socially accepted extramarital sexuality still exist. Based on an analysis of a sample of šarī'a court trials for rape, sodomy, incest and zinā, it is shown that the judicial practice in šarī'a courts has helped to mitigate the effects of Islamic criminal law on the traditional societies in northern Nigeria. In particular, accusations based on suspicion and pregnancy out of wedlock as proof of zinā have been rejected by the courts, thereby confirming the privacy of the family compound and traditional conflict resolution through mediation. At the same time, male control over female sexuality has been strengthened.
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Muharam, Moch Mubarok, Kacung Marijan, and Airlangga Pribadi Kusman. "Power relation of the 212 Islamic Group and the government in the 2019 presidential election." Masyarakat, Kebudayaan dan Politik 34, no. 3 (2021): 305. http://dx.doi.org/10.20473/mkp.v34i32021.305-316.

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The 212 Islamic Group was in opposition with the government of Joko Widodo (Jokowi) in the 2019 presidential election. This group made militant resistance against Jokowi in the presidential election. This resistance influenced the presidential election contestation became more dynamic and fierce. The fierce contestation had divided the community into two camps, namely the pros and cons of Jokowi. This study explored and analyzed the resistance of the 212 Islamic Group against the government in the 2019 presidential election. This study was a qualitative study, interviewing 12 informants, consisting of the 212 Islamic Groups, Moderate Islamic Groups, Indonesian Ulema Council, online media, and academics. This study showed that The 212 Islamic Group can offset the government’s political influence so that the presidential election becomes more dynamic and balanced. However, the resistance of this group can be substantial (prominent) because of the narration about the rise of Islam and their ability to ideologize mosques and social media. This paper concluded that there was a resistance of the 212 Islamic Group to the country because Jokowi was considered secular and detrimental to Islam in politics and law, such as disbanding Hizbut Tahrir Indonesia (HTI).
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Ramadhani, Farid Maulana. "Pelanggaran Kampanye Pemilihan Umum Perspektif Fikih Jinâyah." al-Daulah: Jurnal Hukum dan Perundangan Islam 5, no. 1 (2015): 63–94. http://dx.doi.org/10.15642/ad.2015.5.1.63-94.

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Abstract: This study highlights the Islamic political jurisprudence’s against violations of the general election campaign. The violations of the campaign com Islamic political jurisprudence’s perspective mitted by the perpetrators to elect the members of DPR and DPD is something that is familiar to the public. It means that there have so often a violation of the campaign during the legislative election campaign. Although the campaign’s provisions in Law No. 8 year 2012 on General Election has been set on the prohibition of the campaign and the implementation of a safe election campaign. The campaigners look like clossing their eyes on the rules of the campaign. So that, it is quite difficult to be followed up by the authorities and the perpetrators are so easy to perform the prohibited action. Based on the Islamic political jurisprudence’s perspective, the election campaign violations committed by the perpetrators have some negative effects that harm and disturb the public order. So that the perpetrators can be sentenced by an educative punishment for a criminal offense that has not been determined by the shari’ah.Keywords: Abuse, campaign, general election, Islamic political jurisprudence.
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Rahman, Fathor, and Muhammad Saiful Anam. "Hak Asasi Manusia Mantan Narapidana Korupsi dalam Peraturan Komisi Pemilihan Umum Nomor 20 Tahun 2018 Perspektif Maqashid Syariah Jasser Auda." Volksgeist: Jurnal Ilmu Hukum dan Konstitusi 3, no. 2 (2020): 65–80. http://dx.doi.org/10.24090/volksgeist.v3i2.3905.

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This article aims to discussing the conception of ex-corruption convicts human rights according to the General Election Commission Regulation No. 20 of 2018 systematically; regarding the concept of human rights and the explicit human rights of former corruption convicts in the General Election Commission Regulation No. 20 of 2018 in the perspective of Jasser Auda's Islamic maqashid concept.This research is qualitative research with a literature review. The perspective in this discussion is the concept of maqashid sharia Jasser Auda which uses a systems approach in Islamic law. The results shows that: 1) the current state of mind of the Indonesian people cannot be separated from contemporary issues regarding human rights, democracy, the nation state, the rule of law, and the ideals of progress and national prosperity in the national context; 2) PKPU Number 20 of 2018 is in line with maqashid al-sharia with a systems approach; 3) the prohibition of former corruption convicts from running for legislative elections is justified in the perspective of maqashid al-sharia Jasser Auda, in his avoidance with various dimensions, namely the social dimension, the bureaucratic dimension to achieve good governance, the political education dimension, the state philosophy dimension and justice.
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Bakkar, Yassine, and Ali Recayi Ögcem. "Democracy and Economic Development: Disentangling the Effect of Elections and Rule of Law." Baltic Journal of European Studies 9, no. 4 (2019): 173–205. http://dx.doi.org/10.1515/bjes-2019-0042.

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Abstract The article provides evidence on how the political settlements—rule of law and elections—would affect the economic development and enhances the economic growth. It empirically investigates whether democracy affects the economic convergence of countries through the quality of institutions: (i) electoral component of democracy, and (ii) rule of law parameters. Investigations differentiate between Islamic and non-Islamic countries. We find that the elections parameter has a first-order effect on economic development; such a relationship is not confirmed for Islamic countries. Rule of law also influences this relationship, but brings less efficient impact to the economic development. Our results are obtained using a sample of 167 countries over the 2010–2012 period.
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Itasari, Nur’Ayni. "Penerapan Parliamentary Threshold pada Pemilihan Umum 2009." al-Daulah: Jurnal Hukum dan Perundangan Islam 3, no. 2 (2013): 356–74. http://dx.doi.org/10.15642/ad.2013.3.2.356-374.

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Abstract: The selection process through the (general) election mechanism can be identified with the electoral system ever implemented in the Islamic government. First, the electoral system of ahl al-hall wa al-'aqd which was carried out by the trust and allegiance. Second, the electoral system of ahl al-hall wa al-'aqd which was done through the periodic election, selection in society, and by the head of state. Parliamentary Threshold (PT) is a threshold mechanism in place at legislative elections (for parliament) with a percentage of 2.5% for the political parties which contested the election to follow the counting in the determination of the House of Representative’s seats. Parliamentary Threshold, according to Law No. 10 year 2008, article 202, paragraph 1 (regarding the election of members of DPR, DPD and DPRD) in the 2009 election, was implemented by calculating the minimum total of 2.5% of the valid votes in the national political party contestants. Then those parties were listed, which ones were the Parliamentary Threshold and which ones were not the Parliamentary Threshold to determine BPP to calculate the DPR’s seats for the electoral party contestants that had passed the threshold.Keywords: Parliamentary threshold, general election, democracy, and constitution
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Kavakli, Kerim Can, and Patrick M. Kuhn. "Dangerous Contenders: Election Monitors, Islamic Opposition Parties, and Terrorism." International Organization 74, no. 1 (2019): 145–64. http://dx.doi.org/10.1017/s002081831900033x.

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AbstractHow do international observers decide whether to criticize or condone electoral fraud in a country? We argue that this decision depends on the identity of the victims of electoral fraud. A monitoring organization is more likely to overlook fraud committed against groups that are deemed dangerous by its sponsor. Based on this insight, we hypothesize that in the post-Cold War era election monitors are more tolerant of fraud against Islamic challengers, especially when Islamic movements are perceived as a threat to political stability. In support of our hypothesis, we find that outside monitors are more likely to endorse an election in countries with an Islamic opposition party and an ongoing Islamist terrorist campaign. Furthermore, we find that the effect is driven by Western monitoring organizations and becomes stronger after the September 11 attacks. Our findings provide a simple yet powerful insight: the calculus of outside observers depends not only on who they wish to see in power, but also who they want to keep from power.
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Dissertations / Theses on the topic "Election law (Islamic law)"

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Al-Mutairi, M. Z. "Necessity in Islamic law." Thesis, University of Edinburgh, 1995. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.510056.

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This study aims at exploring thewidely applied principle of necessity ( darnrah ) in Islamic law. Its main focus is to examine the legal definition and limitations of necessity. It has been divided into five chapters, an introduction and a conclusion. In the first chapter, special attention has been given to the definition of necessity in Islamic classical and modern jurisprudence. Since the maxims of necessity are an essential element of this topic, these have been explored in the second chapter. The causes of the state of necessity are dealt with in the third chapter. In this regard, compulsion, legitimate defence, illness, change in circumstances have been discussed insofar as they related to necessity. To give an accurate idea of the limitation of this principle, the conditions of necessity are the main concern of the fourth chapter. In the fifth chapter, the discussion is concerned with the relation between necessity and other Islamic legal concepts particularly those concepts which are regarded as sources of law. The link between public interest ( aslmah ah iursalah , blocking the means ( sadd al-dharä'i') , istihsdn and concession ( Iknh sah ), and necessityo n the other hand was found to be strong. The conclusion, finally, summarizes the discussion previously made and presents the findings of this study
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Al-Subaihi, Abdulrahman A. I. "International commercial arbitration in Islamic law, Saudi law and the model law." Thesis, University of Birmingham, 2004. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.497341.

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Al-Sumaiti, Jamal. "The contributions of Islamic law to the Maritime law." Thesis, University of Wales Trinity Saint David, 2004. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.503613.

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Ali, Anjum Ashraf. "Child marriage in Islamic law." Thesis, McGill University, 2000. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=31082.

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This thesis examines the custom of child marriage in Islamic law and its practice in Muslim society. It also gives an overview of the history of child marriage from ancient to modern times. The focus of this research is the status of child marriage in the modern Muslim world as a continuation of ancient tradition and the role historical interpretations of Islamic law play in its perpetuation.<br>Child marriage was once a globally accepted and practiced phenomenon. Over the centuries its practice has diminished considerably. Today, although child marriage is viewed as an offensive act and discouraged by the majority of governments around the world, it continues to exist to a significant extent in most parts of the Muslim world. Those Muslim communities which persist in condoning and practicing child marriage are not only affected by cultural traditions but also by their form of understanding of Islamic law. This particular understanding is mostly informed by local religious leaders within their communities who base their justifications on medieval perspectives and interpretations of what constitutes divine law.<br>It is no coincidence, however, that child marriage is restricted to the impoverished, uneducated and rural sectors of society; people who have little choice in deciding their futures and due to harsh and straitened circumstances find it difficult to see any other alternatives.
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Al-Shalhoob, Salah Fahd. "Instalment sales in Islamic law:." Thesis, University of Edinburgh, 2009. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.489563.

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Al-Marzouqi, Abraheem Abdulla Muhammed. "Human rights in Islamic law." Thesis, University of Exeter, 1990. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.252974.

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Mohamad, Abdul Basir Bin. "The Islamic law of tort." Thesis, University of Edinburgh, 1997. http://hdl.handle.net/1842/17549.

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The aim of this thesis is to discover cases and principles governing tort in Islamic law. The study is divided into six chapters, an introduction and a conclusion. The Introduction contains the explanation of the general characteristic of crime and tort, the scope, the importance of the study, methodology and the relevant literature of the thesis. Chapter one defines Western and Islamic law of tort, the existence of tort in Islām, some similar concepts between Western and Islām on the law of tort, the concept of ḍamān (liability) in the Islamic law of tort as well as the discussion of Strict Liability and Vicarious Liability. Chapter two is concerned with the types of tort to person and property, particularly the torts of assault, battery, false imprisonment, kinds of trespass, ghaṣb and itlāf. Chapter three examines the Sharī'ah conception of liability for premises and liability for animals. Chapter four expounds the liability for chattels and clears up the nature and scope of nuisance in Islamic law, their origins and concepts. Chapter five elucidates the liability for the escape of fire and water, and concerns also the discussion of liability of medical practitioners and medical negligence. Chapter six discusses more generally the topic of negligence. The thesis concludes by taking an overall look at the ways the law of tort operates in the Sharī'ah.
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Balala, Hanaan. "A study of islamic law and english common law on aspects of islamic finance securitisations." Thesis, University of Oxford, 2010. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.530014.

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Kirwin, Matthew Fitzrobert. "The socio-political effects of Nigerian Shari'a on Niger." Ohio : Ohio University, 2004. http://www.ohiolink.edu/etd/view.cgi?ohiou1090266448.

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El-Ghirani, Muhammad M. "The law of charterparty with particular reference to Islamic law." Thesis, Glasgow Caledonian University, 1990. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.326621.

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Books on the topic "Election law (Islamic law)"

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al-Intikhābāt wa-aḥkāmuhā fī al-fiqh al-Islāmī. Dār Kunūz Ishbīliyā, 2009.

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Subarman, Munir. Hukum Islam dan ketatanegaraan. Kementerian Agama RI, Badan Litbang dan Diklat, Puslitbang Lektur dan Khazanah Keagamaan, 2012.

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Graff, Irene. Invisible women, invisible rights: Women's right to election participation with a case study of the 2001 local elections in Pakistan. Institutt for offentlig rett, Universitetet i Oslo : Unipub, 2003.

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Pakistan. The Constitution of the Islamic Republic of Pakistan, 1973: With Political Parties Act, 1962, Political parties rule, 1986, election commission notification for registration of political parties, 1986 : as amended upto March 1988. Pakistan Law House, 1988.

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Ali, Khan Makhdoom, and Pakistan, eds. The Constitution of the Islamic Republic of Pakistan, 1973: With Political Parties Act, 1962, Political parties rules, 1986, Election Commission notification for registration of political parties, 1986 : as amended upto March 28, 1986. Pakistan Pub. House, 1986.

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Anshori, Abdul Ghofur. Pembentukan bank syariah melalui akuisisi dan konversi: Pendekatan hukum positif dan hukum Islam. UII Press, 2010.

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Tanwīr al-ẓulumāt bi-kashf mafāsid wa-shubuhāt al-intikhābāt. Maktabat al-Furqān, 2001.

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Foundation, World Peace, ed. Governing Nigeria: Continuing issues after the elections. World Peace Foundation, 2003.

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Pakistan. The major acts: As amended up-to-date. Pakistan Law Times Publications, 2005.

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Pakistan. Major acts: Comprising the criminal procedure code, 1898, the Pakistan penal code, 1860, the Evidence Act, 1872, the Qanun-i Shahadat, 1984, Criminal law (special provisions) ordinance, 1968, and Shariat criminal laws. Law Pub. Co., 1985.

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Book chapters on the topic "Election law (Islamic law)"

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Pilard, Nathalie, Fredrica R. Halligan, Paul Larson, et al. "Islamic Law." In Encyclopedia of Psychology and Religion. Springer US, 2010. http://dx.doi.org/10.1007/978-0-387-71802-6_1014.

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Al-Hibri, Azizah Y. "Islamic law." In A Companion to Feminist Philosophy. Blackwell Publishing Ltd, 2017. http://dx.doi.org/10.1002/9781405164498.ch54.

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Hedayati-Kakhki, Mohammad. "Islamic law." In Homicide in Criminal Law. Routledge, 2018. http://dx.doi.org/10.4324/9781351016315-18.

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Emon, Anver M. "Islamic law." In Routledge Handbook of Religious Laws. Routledge, 2019. http://dx.doi.org/10.4324/9781315518978-14.

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Aluffi, Roberta. "Islamic law." In Routledge Handbook of Religious Laws. Routledge, 2019. http://dx.doi.org/10.4324/9781315518978-19.

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Vikør, Knut S. "Islamic law." In Routledge Handbook of Religious Laws. Routledge, 2019. http://dx.doi.org/10.4324/9781315518978-9.

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Ali, Moulavi Chiragh. "Islamic Revealed Law versus Islamic Common Law." In Modernist and Fundamentalist Debates in Islam. Palgrave Macmillan US, 2000. http://dx.doi.org/10.1007/978-1-137-09848-1_3.

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Ali, Moulavi Chiragh. "Islamic Revealed Law Versus Islamic Common Law." In Contemporary Debates in Islam. Palgrave Macmillan US, 2000. http://dx.doi.org/10.1007/978-1-349-61955-9_3.

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Weeramantry, C. G. "Islamic International Law." In Islamic Jurisprudence. Palgrave Macmillan UK, 1988. http://dx.doi.org/10.1007/978-1-349-19456-8_8.

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Weisheit, Ralph A., and Frank Morn. "Islamic Law Systems." In Pursuing Justice. Routledge, 2018. http://dx.doi.org/10.4324/9780429423901-9.

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Conference papers on the topic "Election law (Islamic law)"

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Munte, Herdi, and Mirza Nasution. "Administrative Dispute Settlement Local Leaders Election in Indonesia." In International Conference on Law, Governance and Islamic Society (ICOLGIS 2019). Atlantis Press, 2020. http://dx.doi.org/10.2991/assehr.k.200306.188.

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Muhaimin, Muhaimin, and A. Wahab. "Hijacking Jihad’s Narratives in Indonesia’s Politics: A Perspective for the formulation of the Election Law." In Proceedings of the 19th Annual International Conference on Islamic Studies, AICIS 2019, 1-4 October 2019, Jakarta, Indonesia. EAI, 2020. http://dx.doi.org/10.4108/eai.1-10-2019.2291745.

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Kutty, Faisal. "Demystifying Islamic Law." In Qatar Foundation Annual Research Conference Proceedings. Hamad bin Khalifa University Press (HBKU Press), 2016. http://dx.doi.org/10.5339/qfarc.2016.sshapp1388.

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Susanti, Ida, and Tanius Sebastian. "Supremacy of Ethic: National Law, Customary Law and Islamic Law Collided." In International Conference on Ethics in Governance (ICONEG 2016). Atlantis Press, 2017. http://dx.doi.org/10.2991/iconeg-16.2017.29.

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Badollahi, Muhammad, Nasaruddin Mera, and Muhammad Hanafi. "The Role of Islamic Law to Humanitarian Law." In Proceedings of The International Conference on Environmental and Technology of Law, Business and Education on Post Covid 19, ICETLAWBE 2020, 26 September 2020, Bandar Lampung, Indonesia. EAI, 2020. http://dx.doi.org/10.4108/eai.26-9-2020.2302584.

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Salmah, Halimatus, Tongat Tongat, and Mohammad Isrok. "Transactions of Human Organs According to Islamic Law, Positive Law and Health Law." In Proceedings of the 3rd International Conference on Indonesian Legal Studies, ICILS 2020, July 1st 2020, Semarang, Indonesia. EAI, 2021. http://dx.doi.org/10.4108/eai.1-7-2020.2303623.

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"Validity of Forfaiting in International Trade Law and Islamic law." In Nov. 20-22, 2017 Kuala Lumpur (Malaysia). URST, 2017. http://dx.doi.org/10.17758/urst.ea1117410.

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Ainunnisa Rezky, A., R. Andini Naulina, and U. Raditio Jati. "Comparative Perspective on Marital Rape: Western Law and Islamic Law." In 3rd International Conference on Law and Governance (ICLAVE 2019). Atlantis Press, 2020. http://dx.doi.org/10.2991/aebmr.k.200321.017.

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Muhammadun, Muhammadun, Oman Fathurohman, and Ferry Siregar. "Religion, State, and Law: Constitutional Limits of Islamic Law in National Law in Indonesia." In Proceedings of the 3rd International Conference on Indonesian Legal Studies, ICILS 2020, July 1st 2020, Semarang, Indonesia. EAI, 2021. http://dx.doi.org/10.4108/eai.1-7-2020.2303646.

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YEŞİLBURSA, Behçet Kemal. "THE FORMATION AND DEVELOPMENT OF POLITICAL PARTIES IN TURKEY (1908-1980)." In 9. Uluslararası Atatürk Kongresi. Atatürk Araştırma Merkezi Yayınları, 2021. http://dx.doi.org/10.51824/978-975-17-4794-5.08.

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Political parties started to be established in Turkey in the second half of the 19th century with the formation of societies aiming at the reform of the Ottoman Empire. They reaped the fruits of their labour in 1908 when the Young Turk Revolution replaced the Sultan with the Committee of Union and Progress, which disbanded itself on the defeat of the Empire in 1918. Following the proclamation of the Republic in 1923, new parties started to be formed, but experiments with a multi-party system were soon abandoned in favour of a one-party system. From 1930 until the end of the Second World War, the People’s Republican Party (PRP) was the only political party. It was not until after the Second World War that Turkey reverted to a multiparty system. The most significant new parties were the Democrat Party (DP), formed on 7 January 1946, and the Nation Party (NP) formed on 20 July 1948, after a spilt in the DP. However, as a result of the coup of 27 May 1960, the military Government, the Committee of National Union (CNU), declared its intentions of seizing power, restoring rights and privileges infringed by the Democrats, and drawing up a new Constitution, to be brought into being by a free election. In January 1961, the CNU relaxed its initial ban on all political activities, and within a month eleven new parties were formed, in addition to the already established parties. The most important of the new parties were the Justice Party (JP) and New Turkey Party (NTP), which competed with each other for the DP’s electoral support. In the general election of October 1961, the PRP’s failure to win an absolute majority resulted in four coalition Governments, until the elections in October 1965. The General Election of October 1965 returned the JP to power with a clear, overall majority. The poor performance of almost all the minor parties led to the virtual establishment of a two-party system. Neither the JP nor the PRP were, however, completely united. With the General Election of October 1969, the JP was returned to office, although with a reduced share of the vote. The position of the minor parties declined still further. Demirel resigned on 12 March 1971 after receiving a memorandum from the Armed Forces Commanders threatening to take direct control of the country. Thus, an “above-party” Government was formed to restore law and order and carry out reforms in keeping with the policies and ideals of Atatürk. In March 1973, the “above-party” Melen Government resigned, partly because Parliament rejected the military candidate, General Gürler, whom it had supported in the Presidential Elections of March-April 1973. This rejection represented the determination of Parliament not to accept the dictates of the Armed Forces. On 15 April, a new “above party” government was formed by Naim Talu. The fundamental dilemma of Turkish politics was that democracy impeded reform. The democratic process tended to return conservative parties (such as the Democrat and Justice Parties) to power, with the support of the traditional Islamic sectors of Turkish society, which in turn resulted in the frustration of the demands for reform of a powerful minority, including the intellectuals, the Armed Forces and the newly purged PRP. In the last half of the 20th century, this conflict resulted in two periods of military intervention, two direct and one indirect, to secure reform and to quell the disorder resulting from the lack of it. This paper examines the historical development of the Turkish party system, and the factors which have contributed to breakdowns in multiparty democracy.
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Reports on the topic "Election law (Islamic law)"

1

Huffman, Robin. An Analysis of the Interrelationship Between the Oregon School Law of 1922, the Press of Oregon, the Election of Walter Pierce and the Ku Klux Klan. Portland State University Library, 2000. http://dx.doi.org/10.15760/etd.2042.

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2

HEFNER, Robert. IHSAN ETHICS AND POLITICAL REVITALIZATION Appreciating Muqtedar Khan’s Islam and Good Governance. IIIT, 2020. http://dx.doi.org/10.47816/01.001.20.

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Ours is an age of pervasive political turbulence, and the scale of the challenge requires new thinking on politics as well as public ethics for our world. In Western countries, the specter of Islamophobia, alt-right populism, along with racialized violence has shaken public confidence in long-secure assumptions rooted in democracy, diversity, and citizenship. The tragic denouement of so many of the Arab uprisings together with the ascendance of apocalyptic extremists like Daesh and Boko Haram have caused an even greater sense of alarm in large parts of the Muslim-majority world. It is against this backdrop that M.A. Muqtedar Khan has written a book of breathtaking range and ethical beauty. The author explores the history and sociology of the Muslim world, both classic and contemporary. He does so, however, not merely to chronicle the phases of its development, but to explore just why the message of compassion, mercy, and ethical beauty so prominent in the Quran and Sunna of the Prophet came over time to be displaced by a narrow legalism that emphasized jurisprudence, punishment, and social control. In the modern era, Western Orientalists and Islamists alike have pushed the juridification and interpretive reification of Islamic ethical traditions even further. Each group has asserted that the essence of Islam lies in jurisprudence (fiqh), and both have tended to imagine this legal heritage on the model of Western positive law, according to which law is authorized, codified, and enforced by a leviathan state. “Reification of Shariah and equating of Islam and Shariah has a rather emaciating effect on Islam,” Khan rightly argues. It leads its proponents to overlook “the depth and heights of Islamic faith, mysticism, philosophy or even emotions such as divine love (Muhabba)” (13). As the sociologist of Islamic law, Sami Zubaida, has similarly observed, in all these developments one sees evidence, not of a traditionalist reassertion of Muslim values, but a “triumph of Western models” of religion and state (Zubaida 2003:135). To counteract these impoverishing trends, Khan presents a far-reaching analysis that “seeks to move away from the now failed vision of Islamic states without demanding radical secularization” (2). He does so by positioning himself squarely within the ethical and mystical legacy of the Qur’an and traditions of the Prophet. As the book’s title makes clear, the key to this effort of religious recovery is “the cosmology of Ihsan and the worldview of Al-Tasawwuf, the science of Islamic mysticism” (1-2). For Islamist activists whose models of Islam have more to do with contemporary identity politics than a deep reading of Islamic traditions, Khan’s foregrounding of Ihsan may seem unfamiliar or baffling. But one of the many achievements of this book is the skill with which it plumbs the depth of scripture, classical commentaries, and tasawwuf practices to recover and confirm the ethic that lies at their heart. “The Quran promises that God is with those who do beautiful things,” the author reminds us (Khan 2019:1). The concept of Ihsan appears 191 times in 175 verses in the Quran (110). The concept is given its richest elaboration, Khan explains, in the famous hadith of the Angel Gabriel. This tradition recounts that when Gabriel appeared before the Prophet he asked, “What is Ihsan?” Both Gabriel’s question and the Prophet’s response make clear that Ihsan is an ideal at the center of the Qur’an and Sunna of the Prophet, and that it enjoins “perfection, goodness, to better, to do beautiful things and to do righteous deeds” (3). It is this cosmological ethic that Khan argues must be restored and implemented “to develop a political philosophy … that emphasizes love over law” (2). In its expansive exploration of Islamic ethics and civilization, Khan’s Islam and Good Governance will remind some readers of the late Shahab Ahmed’s remarkable book, What is Islam? The Importance of Being Islamic (Ahmed 2016). Both are works of impressive range and spiritual depth. But whereas Ahmed stood in the humanities wing of Islamic studies, Khan is an intellectual polymath who moves easily across the Islamic sciences, social theory, and comparative politics. He brings the full weight of his effort to conclusion with policy recommendations for how “to combine Sufism with political theory” (6), and to do so in a way that recommends specific “Islamic principles that encourage good governance, and politics in pursuit of goodness” (8).
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