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Journal articles on the topic 'Islam and secularism – Iran'

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Published: 4 June 2021

Last updated: 28 July 2025

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1

Parray, Tauseef Ahmad. "Islam, Secularism, and Liberal Democracy." American Journal of Islam and Society 27, no. 3 (2010): 95–98. http://dx.doi.org/10.35632/ajis.v27i3.1307.

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Islam, Secularism, and Liberal Democracy analyzes the theoretical relationshipbetween religion and democracy, specifically Islam’s relationshipwith liberal democracy. It discusses the relationship between Islam,Muslim-majority societies (viz., Iran, Turkey, and Indonesia), and liberaldemocracy in a way that advances theory and practice regarding their relationsand this relationship is the immediate focus of this study, and the conclusionshave a much broader applicability in illuminating the theoreticalrelationship between religion, secularism, and democracy in general, and incontributing to th

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2

Sarihan, Ali. "The Ascendancy of Secular Trends in Iran." Religions 16, no. 5 (2025): 592. https://doi.org/10.3390/rel16050592.

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In 1979, Ayatollah Khomeini spearheaded the Islamic Revolution, toppling the secular Shah regime, a move that resonated with millions of people. Fast-forward to 2025, there has been a notable rise in secularism in Iran, even among 1979’s religious clerics. Currently, 73% of Iranians support the idea of separating Islam from the state and advocating for a secular government. As a result, there have been widespread anti-Islamist regime and pro-democratic protests during different periods, such as 2009–2010, 2017–2018, 2019–2020, and 2022–2023. The most recent development in 2024 was the victory

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Dar, Showkat Ahmad. "Naser Ghobadzadeh, Religious Secularity: A Theological Challenge to the Islamic State." ICR Journal 7, no. 1 (2016): 144–46. http://dx.doi.org/10.52282/icr.v7i1.294.

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This book is an important - though controversial - addition to the discourse surrounding Islamic political thought. It traces its lineage to the debate advocating a separation of religion and politics. By putting this politico-religious discourse into a new oxymoronic term, ‘religious secularity’, the author attempts to construct another theological challenge to the concept of an Islamic state. Hailing from Iran, Dr. Naser Ghobadzadeh (currently a Research Fellow at the Institute for Social Justice, the Australian Catholic University), examines Islamic politico-religious discourse in the conte

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Dastmalchian, Amir. "Political Islam, Iran, and the Enlightenment: Philosophies of Hope and Despair." American Journal of Islam and Society 28, no. 3 (2011): 148–50. http://dx.doi.org/10.35632/ajis.v28i3.1246.

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Political Islam, Iran, and the Enlightenment is Mirsepassi’s latest treatisethat focuses on the Iranian intellectual and political climate. Mirsepassiis concerned to show the German and French intellectual influences of Islamistintellectuals as they search for an appropriate response to modernity.With Iran taken as a case study, Mirsepassi’s discussion is intended to underminethose analyses of Muslim political aspirations which deem theseaspirations to be inherently anti-Western. Comprising an introduction andseven chapters, Mirsepassi’s work speaks to those researchers in a range ofsociopolit

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Zaidi, Ali Hassan. "Reason, Freedom and Democracy in Islam." American Journal of Islam and Society 21, no. 1 (2004): 102–4. http://dx.doi.org/10.35632/ajis.v21i1.1815.

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While the public role of intellectuals in North America, and perhaps in theWest more generally, is declining, one may hazard to say that their roleremains significant in the Muslim world, judging by the number of intellectualswho have been censored in Muslim societies. Iran, in particular,has a strong tradition of public intellectuals, the latest of whom isAbdolkarim Soroush, a vocal critic of the post-revolutionary clericalregime. An official in the early years of post-revolutionary Iran, he hassubsequently been harassed and censored for arguing that secularism is the best way to guard agains

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Madaninejad, Banafsheh. "Religious Secularity." American Journal of Islam and Society 33, no. 3 (2016): 99–101. http://dx.doi.org/10.35632/ajis.v33i3.920.

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Naser Ghobadzadeh’s Religious Secularity presumes that Muslim thinkers nolonger consider an Islamic state as the desired political system. This aversionto a theocratic state is perhaps felt most by those Iranian reformist thinkerswho have had to operate in such a state since the 1979 Islamic revolution. Theauthor claims that in its place, the Muslim world has devised a new theoreticalcategory called “religious secularity,” which allows for a religiously secularstate to, at least theoretically, present itself as an alternative to an Islamic one.He defines this religiously secular attitude as on

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Abdolmohammadi, Pejman. "Remarks on the Origins of Secularism and Nationalism in Iran." Eurasian Studies 13, no. 1-2 (2015): 153–79. http://dx.doi.org/10.1163/24685623-12340008.

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Mirzā Fatḥʿalī Āḫūndzāde (1812-1878) is one of the most important thinkers and intellectuals of the 19th century in Iran. He started to develop a critical perception of political Islam, giving rise to a new current of thought based on Persian nationalism, secularism and constitutionalism. This article, after a brief introduction of the political and historical context of the 19th century, will analyse the political thought of Āḫūndzāde, highlighting some fundamental elements of his ideas and reflections such as enlightenment, nationalism, constitutionalism, the relationship between religion an

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Dr. Fouad J. Kadhem. "Shi’a Islam and Religious Secularism Sayyed al-Sistani and the Civil State in Iraq." مجلة المعهد, no. 1 (August 4, 2023): 283–94. http://dx.doi.org/10.61353/ma.0000283.

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Introduction Over the last two decades or so, great amount of discussion raised regarding secularism. While Europeans and Western people in general took secularism for granted, the case is still vague and unresolved for most, if not all of Muslims. Although it is one of the most popular yet debatable issues in the Arab and Islamic discourse, secularism seems to have been one of less agreed ideas. Dozens of books published, ranging from attacking this Western disease to praising it as the last hope for humanity.

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Monshipouri, Mahmood. "Political Science." American Journal of Islam and Society 14, no. 4 (1997): 99–101. http://dx.doi.org/10.35632/ajis.v14i4.2222.

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Adopting an issue-oriented approach toward understanding Islamic andWestern political thought, Professor Abdul Rashid Moten places these two tradition'swithin historical and contemporary contexts. Moten's book thereby providesa comparative analysis of key issues, including Islamic research methodology,Islamic law, Islamic political and social order, strategies and tactics ofvarious Islamic movements, and the link between Islam and politics.In chapter 1, Moten examines the secular domination of Muslim thought andculture, arguing that secularism was imported into the Muslim world throughthe effo

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Soltani, Ebrahim K. "Conventional Secularism and the Humanization of Islam: Theory and practice of religious politics in Iran." Journal of the Middle East and Africa 9, no. 2 (2018): 195–211. http://dx.doi.org/10.1080/21520844.2018.1499910.

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Ahmad, Refat Sayed. "Religion and the state in Turkey and Iran: a comparative overview†." Contemporary Arab Affairs 7, no. 1 (2014): 36–53. http://dx.doi.org/10.1080/17550912.2014.880281.

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The question of the relationship between religion and the state in the Islamic world is as old as Islam itself. The experiences of Turkey and Iran during the past 30 years qualify among the most instructive applications of the relationship. In these two cases, the interaction between the systems of governance, on the one hand, and the Islamic cultural and legislative heritage, on the other, represents a common factor, whereas they differ in terms of the doctrinal reference on which each of these experiences is based. They also differ in perspective, application mechanisms and their relations w

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Gonabad, Reza Abedi, Ebrahim Fayaz, and Ahmad Naderi. "Review of Discourse Components of Islamic Republic of Iran in the Middle East." Journal of Politics and Law 10, no. 5 (2017): 105. http://dx.doi.org/10.5539/jpl.v10n5p105.

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With the victory of the Islamic Revolution, some shift in paradigm or the shift of discourse is observed in Iran. Islamic Republic System of Iran that was replaced instead of Pahlavi Regime took different discourse, behavior and function practically in addition to domestic policy at the level of foreign policy at the level of the Middle East or West of Asia and North of Africa and this approach was definitely different from the past. The discourse had a central indication of jurisprudential political Islam as the social and political protest against national Iranian radical otherness, western

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Wani, Gowhar Quadir. "Islam and Democracy after the Arab Spring." American Journal of Islam and Society 36, no. 1 (2019): 91–94. http://dx.doi.org/10.35632/ajis.v36i1.860.

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The debate on Islam and democracy is one of the most heated in academia,engaging both Muslims and non-Muslims, normative and analytic approaches.It also takes place on two levels: political-theoretical determinationsof the compatibility or incompatibility between Islam and democracy,and empirical discussions over how much Muslims (or Muslim societies)have modernized or resisted modernization. These debates have yieldeda vast literature, to which the present book under review is a significantaddition. It presents an overview of the historical developments regardingIslam and democracy and antici

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Gahan, Jairan. "The Sovereign and the Sensible." Comparative Studies of South Asia, Africa and the Middle East 41, no. 2 (2021): 222–35. http://dx.doi.org/10.1215/1089201x-9127102.

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Abstract This article investigates the history of the formation of the red-light district of Tehran in 1922, to tackle larger questions about the genealogy of the constitutional Islamic state in Iran in the twentieth century. Through an engagement with the Islamic local campaign against prostitution and the state's subsequent sovereign decision to form the district, this article demonstrates how Islamic public sensibilities moved to the forefront of analytics of governance, under postconstitutional state formations (1911–). This revisionist narrative remaps the force of religion in Tehran, a c

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Powell, Russell. "Evolving Views of Islamic Law in Turkey." Journal of Law and Religion 28, no. 2 (2013): 467–87. http://dx.doi.org/10.1017/s0748081400000114.

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The tradition of Kemalist secularism (laiklik) in Turkey is often cited to distinguish Turkey as an exceptional case among predominantly Muslim countries. While it is true that the Turkish Constitution, laws, and legal opinions approach the relationship between the state and religion very differently than those of Iran, Saudi Arabia, Egypt, or even Indonesia, it would be wrong to underestimate the role that religion plays in the formation of Turkish legal norms, including citizen understanding of those norms. There is a wealth of literature describing the nature of Turkish secularism and its e

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Fazalbhoy, Nasteen. "Islam, Politics and Social Movements." American Journal of Islam and Society 9, no. 3 (1992): 416–17. http://dx.doi.org/10.35632/ajis.v9i3.2579.

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This book contains thirteen well-researched case studies on social movements in North Africa, India, the Middle East, and Iran. Each movement differs,as the issues and concerns vary according to area. This diversity is mademanageable by a neat categorization taking into account geography, periodization,and problematics, for example, and by the editors' clear explanation,in the first part of the book, of how the articles are arranged. In the second partare articles by Von Sivers, Clancy-Smith, Colonna, and Voll. Each authoranalyzes resistance and millenarian movements in precolonial (i.e., nine

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Siavoshi, Sussan. "Foucault in Iran." American Journal of Islam and Society 34, no. 2 (2017): 114–17. http://dx.doi.org/10.35632/ajis.v34i2.779.

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To report history in the making, Michel Foucault travelled to Tehran in 1978.He had a commission from Corriere della sera, the prestigious Italian newspaper,to write a series of articles about the unfolding revolutionary process.He landed in Tehran two days after “Black Friday,” during which the armywas believed to have massacred 5,000 people. Foucault was impressed by thecourage of the undeterred protestors who kept pouring into the streets in defiance of a powerful regime. These articles, sympathetic to the movement andits leading force, Shi’a Islam, received a scornful response from his sec

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Masterton, Rebecca. "Medina in Birmingham; Najaf in Brent." American Journal of Islam and Society 33, no. 1 (2016): 121–25. http://dx.doi.org/10.35632/ajis.v33i1.887.

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Medina in Birmingham; Najaf in Brent: Inside British Islam by Innes Bowenseeks to explain to a mainly non-Muslim readership the complexities and nuancesof different Muslim groups that have come to live in Britain since the1950s. The book aims to be “a guide to the ideological differences, organisationalstructures and international links of the main Islamic groups active inBritain today” needed in order partly to counter the perception that Muslimsform one homogenous mass. It follows in the tradition of ethnographic worksbegun in the colonial period, that were produced in order to inform the Br

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Md, Maruf Hasan1* MD MIJBAUDDIN2 SAYFUL ISLAM3. "AN ANALYSIS OF THE VIEWS OF SCHOLARS ON METHODOLOGY OF ISLAMIC THOUGHT." ISRG Journal of Arts Humanities & Social Sciences (ISRGJAHSS) 1, no. 5 (2023): 8–14. https://doi.org/10.5281/zenodo.8307559.

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In the age of artificial intelligence, Muslims are still fighting among themselves for different internal issues. Midde eastern countries like Libya, Iraq, Palestine, Yemen are still in unstable condition. However, we have noticed the major shift in Islamic thought in Muslim Academia. Ziauddin Sardar called it paradigm shift from Islamization of Knowledge to Integration of knowledge. It is like Secularization of Islam like Syrian philosopher Muhammad Sharur presented in his works. It was necessary to protect the Muslim narratives after 9/11 to define if Islam is promoting tolerance. This artic

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Ryan, Michael. "PEERING THROUGH THE DIVIDE: RELIGION'S DAMAGING INFLUENCE ON POLITICAL SYSTEMS." Journal of Legal Studies, Humanities and Political Sciences 10, no. 3 (2023): 39–47. https://doi.org/10.5281/zenodo.8239158.

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Religion's intricate relationship with politics in the modern world defies conventional expectations of marginalization under the sway of secularism or modernity. Rather, the interplay between religion and politics persists as a dynamic force, shaping societies and political landscapes across the globe. This study delves into the nuanced connections between religion and politics, highlighting diverse instances where this relationship has evolved, transformed, and retained its significance.<strong> </strong>Drawing on a range of global case studies, this research reveals the intricate natur

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Ryan., Michael. "PEERING THROUGH THE DIVIDE: RELIGION'S DAMAGING INFLUENCE ON POLITICAL SYSTEMS." Journal of Legal Studies, Humanities and Political Sciences 10, no. 3 (2023): 39–47. https://doi.org/10.5281/zenodo.8239366.

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Religion's intricate relationship with politics in the modern world defies conventional expectations of marginalization under the sway of secularism or modernity. Rather, the interplay between religion and politics persists as a dynamic force, shaping societies and political landscapes across the globe. This study delves into the nuanced connections between religion and politics, highlighting diverse instances where this relationship has evolved, transformed, and retained its significance.<strong> </strong>Drawing on a range of global case studies, this research reveals the intricate natur

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Ridgeon, Lloyd. "Ahmad Qābel, Religious Secularity and Velāyat-e Faqih in Iran." Religions 13, no. 5 (2022): 422. http://dx.doi.org/10.3390/rel13050422.

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Religious secularity and Islam have not often been considered in the West as comfortable bedfellows, yet the Islamic revolution in Iran in 1979 questioned assumptions about the appropriateness of separate spheres for religion and politics. However, within a decade of the revolution, theoretical and intellectual shifts were visible in the Iranian seminaries, and alternative views about the doctrine of velāyat-e faqih (guardianship of the jurists) which twinned religion and politics together, were being discussed. Such shifts transformed the doctrine from one which had a divine mandate to one th

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Hazza, Thaer Najrs, and Anmar Mahmoud Khalaf. "Religion and state in Erdogan's mind." Tikrit Journal For Political Science 3, no. 12 (2019): 130. http://dx.doi.org/10.25130/poltic.v3i12.8.

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If there are events that confirm Samuel Huntington's argument about the clash of civilizations and Bernard Lewis's thesis on Islam, such as the establishment of the Islamic state in Iran, and the events of September 11, what all these people condone is that Islamist movements are not always an extension of fundamentalism In countries such as Turkey and Indonesia, social movements helped bring in democracy, after decades of authoritarian rule by secularist regimes backed by the army. Religious groups in these countries have participated in the transition to democracy. In Turkey, Islamist groups

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Nugroho, Anjar, and Tulus Warsito Surwandano. "Ali Shari’ati’s revolutionary Islamic thought and its relevance to the contemporary socio-political transformation." Indonesian Journal of Islam and Muslim Societies 7, no. 2 (2017): 251. http://dx.doi.org/10.18326/ijims.v7i2.251-276.

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Ali Shari’ati emerged as an enlightened intellectual figure in the phenomenonof the authoritarian and oppressive power of the Syah Pahlavi regime. Shari’atiappeared as a pioneer of radical ideas about Islam and the revolution whichstemmed from the Shi’a teachings that had been grafted into the revolutionary tradition of the Third World and Marxism. Shari’ati succeeded in establishing a revolutionary Islamic ideology that became the basis of the mass collective consciousness against the regime of the Syah. In Shari’ati’s thought, Islam is an emancipatory ideology and liberation. The progressive

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Ali, Mikhail. "Islamic Fundamentalism and the Doctrine of Jihad." American Journal of Islam and Society 21, no. 3 (2004): 162–64. http://dx.doi.org/10.35632/ajis.v21i3.1783.

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A. J. Abraham, a professor at CUNY and the New York Institute of Technology,as well as a scholar of Near and Middle Eastern History, accuratelystates that the “Islamic Tendency” has been a significant phenomenonin contemporary times and has “attracted a great deal of negative attention”(p. 2). This compendium packages two prior works: The Warriors of God:Jihad (Holy War) and the Fundamentalists of Islam and a monograph entitledKhoumani and Islamic Fundamentalism: Contributions of IslamicSciences to Modern Civilization. The former is based largely on thesismaterial coauthored with George I. Had

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Fox, Ashley M., Sana Abdelkarim Alzwawi, and Dina Refki. "Islamism, Secularism and the Woman Question in the Aftermath of the Arab Spring: Evidence from the Arab Barometer." Politics and Governance 4, no. 4 (2016): 40–57. http://dx.doi.org/10.17645/pag.v4i4.767.

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The uprisings that led to regime change during the early period of the Arab Spring were initially inclusive and pluralistic in nature, with men and women from every political and religious orientation engaging actively in political activities on the street and in virtual spaces. While there was an opening of political space for women and the inclusion of demands of marginalized groups in the activists’ agenda, the struggle to reimagine national identities that balance Islamic roots and secular yearnings is still ongoing in many countries in the region. This paper seeks to deepen understanding

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Jing, Yanchun, Jiangang Zhu, and Yongjing Han. "Secularity and Transformation of the Faith-Based Community: Ethnography of the Religious Charity of Baha’i in Macau." Religions 11, no. 12 (2020): 652. http://dx.doi.org/10.3390/rel11120652.

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Since the 1970s, religious charities in Chinese communities have gradually become public and rational, transforming from previously raising donations for the temples or disaster relief. Even in mainland China, Buddhism, Christianity, and Islam all began to enter the secular society after the 1980s and gradually merged into local public life by providing public welfare. Little attention has been paid to Baha’i, which originated in Iran in the middle of the 19th century and has become one of the most rapidly expanding new religions in the world. Based upon the ethnography of a Baha’i group in Ma

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Esposito, John L. "Moderate Muslims." American Journal of Islamic Social Sciences 22, no. 3 (2005): 11–20. http://dx.doi.org/10.35632/ajiss.v22i3.465.

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The DebateQuestion 1: Various commentators have frequently invoked the importance of moderate Muslims and the role that they can play in fighting extremism in the Muslim world. But it is not clear who is a moderate Muslim. The recent cancellation of Tariq Ramadan’s visa to the United States, the raids on several American Muslim organizations, and the near marginalization of mainstream American Muslims in North America pose the following question: If moderate Muslims are critical to an American victory in the war on terror, then why does the American government frequently take steps that underm

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Esposito, John L. "Moderate Muslims." American Journal of Islam and Society 22, no. 3 (2005): 11–20. http://dx.doi.org/10.35632/ajis.v22i3.465.

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The DebateQuestion 1: Various commentators have frequently invoked the importance of moderate Muslims and the role that they can play in fighting extremism in the Muslim world. But it is not clear who is a moderate Muslim. The recent cancellation of Tariq Ramadan’s visa to the United States, the raids on several American Muslim organizations, and the near marginalization of mainstream American Muslims in North America pose the following question: If moderate Muslims are critical to an American victory in the war on terror, then why does the American government frequently take steps that underm

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Ahmad, Irfan. "Drinking Secularism." Religion and Society 15, no. 1 (2024): 23–46. https://doi.org/10.3167/arrs.2024.150103.

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Abstract In this 2023 Roy Rappaport lecture, I take up Shahab Ahmed's What is Islam? as a point of entry to inquire into larger themes and questions—salient, hidden, to-be-pursued—in the study of religion and Islam. While Ahmed's book has been hailed as “a new way of looking at Islam,” I demonstrate how his definitional enterprise is unoriginal because the problématique of Islamic orthodoxy it is tied to belongs to the long-standing Orientalist objectification of Islam. The first section summarizes Ahmed's thesis. Taking the question of alcohol and Islam—one among six questions his book is org

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Johnston, David L. "Secularism Confronts Islam." American Journal of Islam and Society 26, no. 2 (2009): 110–12. http://dx.doi.org/10.35632/ajis.v26i2.1394.

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This work by a leading French Islamicist is both an analysis of Islam, secularism,and society in Europe, as well as a prescription for its leaders on howto “correct” their wrongheaded policies with regard to their Muslim minoritiesbased on this analysis. This might seem unduly arrogant on OlivierRoy’s part, but his past landmark books do seem to commend the perspicacityof his views on the subject, and most of all, The Failure of Political Islam(Harvard University Press: 1994) and Globalized Islam: The Search for theNew Umma (Hurst: 2004).On one level, Roy is focused on France: how one might be

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Meirison, Meirison. "Kurds, Islam, and Secularism." MADANIA: JURNAL KAJIAN KEISLAMAN 23, no. 1 (2019): 47. http://dx.doi.org/10.29300/madania.v23i1.1720.

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Andresen, Joshua. "Deconstruction, Secularism, and Islam." Philosophy Today 56, no. 4 (2012): 375–92. http://dx.doi.org/10.5840/philtoday20125641.

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Borovalı, Murat, and Cemil Boyraz. "Turkish secularism and Islam." Philosophy & Social Criticism 40, no. 4-5 (2014): 479–88. http://dx.doi.org/10.1177/0191453714522476.

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In this article, recent attempts by the Justice and Development Party (AKP) to address the problems of Alevi citizens in Turkey are analysed. After briefly outlining the sources of Alevi revitalization in the 1990s, the article critically discusses different aspects of the Alevi Opening process. It concludes by arguing that the Alevi question reveals many aspects of the problematic nature of secularism in Turkey.

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MacKenzie, Julie. "Review: Secularism Confronts Islam." Media International Australia 127, no. 1 (2008): 199–200. http://dx.doi.org/10.1177/1329878x0812700134.

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Keyman, E. Fuat. "Modernity, Secularism and Islam." Theory, Culture & Society 24, no. 2 (2007): 215–34. http://dx.doi.org/10.1177/0263276407075008.

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Amanj Ali Othman. "Political Islam and Secularism (Turkey as a Model)." Tikrit Journal For Political Science 4, no. 33 (2023): 277–96. http://dx.doi.org/10.25130/tjfps.v4i33.283.

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    The study explores the intersection of "political Islam" and secularism, with a particular focus on Turkey as a model. Influenced by its historical legacy and cultural diversity, Turkey's social and political landscape provides a compelling case study for understanding the complex dynamics between political Islam and secularism. This introduction highlights the importance of studying this topic, defines the problem of the study, summarizes the purpose of the study, describes the approach taken, and gives an overview of the structure of the study. The study ado

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Youssef, EL-ASSIJI. "Islam, Secularism, and the Muslim Dilemma: A thematic Review of Islam and Secularism, Sayed Muhammad Naquib Al-Attas." Ijtihad Journal for Islamic and Arabic Studies 1, no. 2 (2024): 347–54. https://doi.org/10.5281/zenodo.14585108.

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Through al-Attas’s lens, Secularism and Islam are poles apart, for the origins thereof expressly vary. Secularism, in its very essence, is opposed to Tawheed as it does not conform with the Islamic worldview of ruling by that which God has ordained, claiming its backwardness and seeking judgment from others rather than Him. In other words, “Allah hath not assigned unto any man two hearts within his body”: one Islamic and another secular! This invokes al-Attas’s quote:” Christianity is Christianity and Islam is Islam”. Hence, one can either be a Muslim or a S

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Küçükcan, Talip. "Secularism Confronts Islam: Olivier Roy." Digest of Middle East Studies 18, no. 1 (2009): 144–46. http://dx.doi.org/10.1111/j.1949-3606.2009.tb00122.x.

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Nuraeni, Heni Ani, Ni'ami Kamila Hirmah, and Fiqra Sabil Jannah. "Islam, Education, and Secularism: A Literature Review." Bestari 20, no. 2 (2024): 81. https://doi.org/10.36667/bestari.v20i2.1536.

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Secularism is nothing more than an ethical system that teaches about the principles of life about what, how, and where humans live or how humans should behave in everyday life. Secularism teaches man to raise the standard of life that is beneficial by seeking good in the world through human abilities without reference to religion or doctrine. The primary purpose of this understanding of secularism is to separate worldly affairs from God's in all aspects of life, especially in the context of Education. This secularism has been widespread in Indonesia for a long time, since the arrival of the Du

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Ghannouchi, Rached. "The state and religion in the fundamentals of Islam and contemporary interpretation." Contemporary Arab Affairs 6, no. 2 (2013): 164–71. http://dx.doi.org/10.1080/17550912.2013.783184.

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From a historical perspective, there has always existed a distinction between the state and religion in Islam, yet no separation. Moreover, there are many types of secularism and many interpretations in Islam. The elite in Tunisia adopts the French type of secularism whereby a most complete separation between the state and religion exists. The case advanced here is that a large part of the unfolding discussions and debates in the context of the ongoing struggle is based on an ambiguous understanding of secularism and Islam. Secularism is not an atheist philosophy, but a series of arrangements

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Iftikhar, Ifra, Irem Sultana, and Rao Shahid Mahmood Khan. "Exploring the Idea of Secularism among Media Students." Global Mass Communication Review V, no. III (2020): 73–83. http://dx.doi.org/10.31703/gmcr.2020(v-iii).06.

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Secularism is the most misunderstood and misconstrued term. The study analyses the comprehension of the concept of secularism in the minds of youth in Pakistan. A brief survey was conducted among 200 media students in a public university, and four focus groups were conducted to explore their understanding of secularism and its relationship with Islam. The survey was comprised of straight forward three items asking for unambiguous responses. The findings revealed that secularism, by any definition, and are not an unambiguous notion for the youth in Pakistan despite the fact that contemporary Mu

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Mazrui, Ali A. "Islam in a More Conservative Western World." American Journal of Islam and Society 13, no. 2 (1996): 246–49. http://dx.doi.org/10.35632/ajis.v13i2.2317.

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My findings are tentative and subject to further research. This presentationrests on three paradoxes of great relevance to Muslims in the West.The first paradox is that, from the point of views of Muslims in the West,western secularism might be good news and western materialism might bebad news. In other words, western secularism is perhaps a blessing in disguisefor Muslims, whereas western materialism is a curse. The secondparadox is that recent Republican, rather than Democratic, foreign policyhas been more friendly to Muslims, wherea Democratic, rather thenRepublican, domestic policies are

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Firmonasari, Aprilia, Wening Udasmoro, and Yohanes Tri Mastoyo. "Understanding Secularism and National Identity in French Political Discourses." Jurnal Humaniora 32, no. 2 (2020): 135. http://dx.doi.org/10.22146/jh.55450.

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The concept of secularism or laicité is expressed in political discourses in various ways by the French presidential candidates in the 2017 campaign. Both candidates, Emmanuel Macron (EM) and Marine Le Pen (MLP) used specific forms and lingual expressions to explain secularism and national identity, especially those related to ‘Islam’, ‘immigration’ and ‘terrorism’. This study uses critical discourse analysis linked to their parties’ ideologies based on identity, activities, goals, norms, and values. In the discourses presented by EM and MLP, Islam is associated with religion, Muslims, jihad,

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Ahmed, Zahid Shahab. "Islam and the Politics of Secularism in Pakistan." Religions 14, no. 3 (2023): 416. http://dx.doi.org/10.3390/rel14030416.

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In terms of their political and ideological success, Pakistani Islamists have had several ups and downs since Pakistan became the Islamic Republic in 1956. Islamists strive to safeguard the Islamic state’s status quo while simultaneously expanding the reach of Sharia. Despite insignificant electoral victories, Islamists have largely been able to dictate national identity policies to civilian and military governments. A major hurdle to the promotion of pluralism in Pakistan is noticeable through persistent opposition to secularism by major political actors. Despite different political ideologie

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Khamami, Akhmad Rizqon. "KELOMPOK ISLAM NURCU DAN NEGARA: PENERIMAAN MUSLIM ATAS SEKULARISME." Dinamika Penelitian: Media Komunikasi Penelitian Sosial Keagamaan 23, no. 01 (2023): 40–68. http://dx.doi.org/10.21274/dinamika.2023.23.01.40-68.

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This article explores the Nurcu's response to the implementation of secularization in the Republic of Turkey in the 20th century. The implementation of secularism in Turkey brought about three groups: Kemalists, Islamists, and Nurcu. While the Kemalists became the main proponents of secularism, and the Islamists strongly rejected it, a third group emerged, that is the Nurcu. The Nurcu is an association of followers of the teachings of Said Nursi, a Turkish scholar and thinker. This article assumes that the Nurcu accepts secularism, and actually supports it. They believe that secularization is

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Stan, Lavinia. "Democracy, Islam, and Secularism in Turkey." European Legacy 19, no. 4 (2014): 529–30. http://dx.doi.org/10.1080/10848770.2014.927244.

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Gunter, M. M. "Democracy, Islam, and Secularism in Turkey." Journal of Church and State 55, no. 2 (2013): 343–45. http://dx.doi.org/10.1093/jcs/cst008.

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Al, Serhun. "Democracy, Islam, and Secularism in Turkey." British Journal of Middle Eastern Studies 40, no. 3 (2013): 352–53. http://dx.doi.org/10.1080/13530194.2013.808921.

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Roy, Olivier. "Secularism and Islam: The Theological Predicament." International Spectator 48, no. 1 (2013): 5–19. http://dx.doi.org/10.1080/03932729.2013.759365.

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