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Relevant bibliographies by topics / Islam; Islamic political thought

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Academic literature on the topic 'Islam; Islamic political thought'

Author: Grafiati

Published: 4 June 2021

Last updated: 11 February 2022

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Journal articles on the topic "Islam; Islamic political thought"

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Sonn, Tamara. "Political Authority in Classical Islamic Thought." American Journal of Islam and Society 13, no. 3 (October 1, 1996): 309–24. http://dx.doi.org/10.35632/ajis.v13i3.2312.

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Unlike Christianity, where normative thought is expressed in theologicalwritings, in Islam normative thought is expressed in legal tradition.According to this tradition, the purpose of Islamic society is to submit toGod‘s will, which is expressed clearly through revelation: Human beingsare to create a just society. As political activity is essential for the creationand maintenance of social justice, all political activity is essentially religiousactivity in Islam. Thus, the discussion of political activity is highlydeveloped and wide-ranging in Islamic legal texts. In this paper, I focus ondiscussions of the source of political authority in the ideal Islamic state.Among contempomy commentators on Islam, it has become popularto claim that there is no separation of religion and politics in Islam. Thisclaim, combined with the rejection of secularism by many contemporaryMuslim activists, has led some observers to assume that Islam espouses akind of theocracy. However, this is not the case; the term “nomocracy” ismore suitable to describe Islamic political theory. A theocracy is a stategoverned by God/gods or those who claim to act on divine authority. Anommcy, by contrast, is a state governed by a codified system of laws.The ideal Islamic state is one governed by individuals or bodies bound byIslamic law.’In this context, classical Islamic legal theory implicitly distinguishesbetween those empowered to interpret the law (the legislative and judicialbranches) and those empowered to make sure the law is being followed(the executive branch). Executive political power-with its coerciveauthority-ideally would concern itself with safeguarding Islamic law.But because it is subject to abuse, the formulators of Islam’s classical theoryof political authority considered it an unreliable repository of religious ...

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Iqbal, Moch. "APA KABAR PEMBAHARUAN PEMIKIRAN ISLAM? (Meneropong Pembaharuan Pemikiran Islam Post Cak Nur - Gus Dur)." EL-AFKAR : Jurnal Pemikiran Keislaman dan Tafsir Hadis 8, no. 1 (June 3, 2019): 25. http://dx.doi.org/10.29300/jpkth.v8i1.2027.

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In the 1990s the world of Islamic thought was very crowded and dynamic. There are some Islamic thinkers of the country who are very interested in producing discourses on Islamic thought. Some of them were (alm) Nurcholis Madjid and (alm) Abdurrahman Wahid (Gus Dur). Although the political realm of the homeland at that time began to warm up, the Islamic thought movement was very dynamic. After the fall of the new Order in 1998, and the death of several Islamic thinkers, the Islamic thought movement seemed to experience congestion. Even now it is quiet from healthy Islamic thinking. All components of thought are absorbed in the ups and downs of the political stage which attracts much attention. the results of this paper show that the political stage turned out to be more attractive to the generation of Islamic intellectuals post Cak Nur - Gus Dur.

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Emalia, Imas. "Usaha Mochammad Natsir di Bidang Pendidikan dalam Memajukan Ummat Islam Indonesia 1950-1960." Buletin Al-Turas 21, no. 2 (January 28, 2020): 283–94. http://dx.doi.org/10.15408/bat.v21i2.3843.

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Abstrak Artikel ini dimaksudkan sebagai usaha merekonstruksi sejarah pemikiran dari seorang sosok politikus terkenal yang lembut, tegas, dan islami, yakni Mochammad Natsir. Pemikirannya tentang pendidikan adalah sebagai perjuangannya dalam memperhatikan nasib rakyat Indonesia, terutama ummat Islam. Tulisan ini hanya menyoroti Pemikiran Mochammad Natsir tentang pendidikan, pemikirannya ini selain lewat dakwah, berpolitik, juga lewat tulisan-tulisan baik berupa buku, atau pemberitaan-pemberitaan dan artikel-artikel dalam surat kabar, terutama harian Abadi, yaitu surat kabar harian milik Partai Islam Masyumi. Dengan menganalisa artikel dan pemberitaan yang terdapat dalam surat kabar harian Abadi milik Partai Masyumi antara tahun 1950-1960 tentang konsep pendididkan Islam dari Mochammad Natsir. Sebagai pemimpin politik Islam, Mochammad Natsir secara maksimal telah memberikan seluruh tenaga dan pikirannya demi kepentingan ummat Islam di Indonesia dan seluruh bangsa Indonesia. Mochammad Natsir, menggagas konsep dakwah Islam bukan sekedar menyampaikan ajaran Islam, tetapi amar ma’ruf nahi munkar yang di dalamnya mengandung tiga unsur utama yaitu amal perbuatan lisan, aktualisasi ajaran Islam dengan karya nyata, dan kepribadian yang terpuji sebagai sokogurunya.---Abstract This study aims to reconstruct the history of thought of a well-known, gentle, decisive, and islamic politician figure, Mochammad Natsir. His thoughts on Islamic education is his struggle to pay attention to the fate of Indonesian people, especially Muslims. This study highlights Mochammad Natsir’s thought on education through da’wah (the preaching of Islam), his political enggagement, and his writings in the form of books, news, as well as articles in newspapers, especially daily newspaper owned by Partai Islam Masyumi (Islamic Party Masyumi) between 1950-1960. As Islamic political figure, Mochammad Natsir has optimally contributed his energy and thought to the Muslim community in Indonesia especially, and Indonesian people generally. Mochammad Natsir thinks that Islamic preaching is not merely delivering Islamic teachings, but also amar ma’ruf nahi munkar which consists of three primary elements, namely verbal deeds, the actualization of the Islamic teachings with the real work, and commendable personality as the pillar. According to him, Muslim has to be free from poverty, suffer, ignorance, illiterate, blind heart, and oppresion. Therefore, they have to refer to the Koran and hadith in social life.

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Jamil, M. Mukhsin. "REVITALISASI ISLAM KULTURAL." Walisongo: Jurnal Penelitian Sosial Keagamaan 21, no. 2 (December 15, 2013): 271. http://dx.doi.org/10.21580/ws.2013.21.2.245.

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<p class="IIABSBARU1">This research aim to explore one of Islamic movements in Indonesia after reformation of 1998. By using qualitative method, it is clear that the demarcation betweeen Islamic tradisionalism and Islamic modernism fluided culturally. Although at the same time polarization both become more political, which is made Indonesian Islamic mainstream loosed elan vital as sosial and cultural movement. There is the contradictory trends in the dynamic of Islamic thought and movement introduced by Islamc minority groups. In one side the trends are multiculturalism, anti coruption movement and appreciation to the local cultures which is ignorenced before by Islamic movement in Indonesia. In other side, political oriented in many Islamic movement is stronger. The dominant of traditional constructions of Islamic polical thought of sunni (fiqh al-siyasah) influenced to the Islamic movement to state orientation at same time ignored the society with their problem and cultural expression. The cultural Islam proposed new understanding to Islamic traditions with hermeneutic and remove the locus of movement forum political Islam to civil Islam.</p><p class="IKa-ABSTRAK">***</p>Penelitian ini bertujuan untuk menjelajahi salah satu gerakan Islam di Indonesia setelah reformasi 1998. Dengan menggunakan metode kualitatif, akan menjadi jelas demarkasi antara Islam tradisional dan Islam modernis secara kultural. Meski polarisasi kedua kelompok keagamaan itu kerap bernuansa lebih politis, sehingga menghilangkan <em>elan vital</em> Islam Indonesia sebagai gerakan sosial dan budaya. Tetapi ada tren kontradiktif dalam dinamika pemikiran dan gerakan Islam yang dilakukan oleh kelompok minoritas Islam. Di satu sisi trennya adalah multikulturalisme, gerakan anti korupsi, dan apresiasi terhadap budaya lokal yang telah dikembangkan oleh gerakan Islam sebelumnya. Di sisi lain, orientasi politik kelompok keagamaan juga semakin meningkat. Dominasi pemikiran politik tradisional Sunni turut mempengaruhi pola gerakan Islam kepada negara dan pada saat yang sama mengabaikan masyarakat dengan problem kebudayaan mereka. Islam kultural mencoba untuk meniupkan pemahaman baru dalam tradisi Islam dengan hermeneutika dan menggeser arah gerakan Islam politik kepada Islam sipil.

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Hashmi, Sohail H. "Political Islam." American Journal of Islam and Society 11, no. 2 (July 1, 1994): 260–63. http://dx.doi.org/10.35632/ajis.v11i2.2431.

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This volume surveys the complex roles Islamic ideologies play in thepolitics of the Muslim world. The authors are distinguished scholars inIslamic history, philosophy, and law as well as specialists in the sociologyand politics of various Muslim countries. Despite their varied disciplinarybackgrounds and the vastness of their subject, the book features aremarkable degree of interconnection and does not sacrifice the analyticalspecificity needed for each essay.The volume's fourteen articles ate grouped into six broad categories:History of Islamic Political Theory and Practice. These essays offer twointerpretive histories of the evolution and cutrent status of Islam's role inthe political sphere. Ira Lapidus argues that Islamic political theory hasbeen governed by two paradigms, each grounded in a separate vision ofthe Islamic "golden age." The first paradigm is the "seamless" Islamicethos, a holistic conception of law, politics, and personal morality thatexisted at M a d i i under the Prophet and his four immediate politicalsuccessots. Even though this period lasted for barely four decades, it continuesto serve as the vision of the Islamic ideal, especially for the recurrentrevivalist movements and thinkes who have based their appealsupon this "first golden age." The second paradigm is chatactenzed by diffemtiatedreligious and secular institutions. Despite attempts by medievaljurists to maintain the theoretical church-state unity, Islamic Societies developedtacit and clearly articulated spheres of religious and secularauthority. This made it possible for the early Islamic empires to absorband then live with non-Islamic traditions and peoples (i.e., Persians andTurks). This "second golden age" is epitomized by the Ottoman Empire,which nxognized Islam as the "official" religion and whose ruler was acceptedas the titular caliph. Nevertheless, the fusion of teligion andpolitics was never complete, as reflected in the emergence of distinctly"religious" institutions parallel to those of the state.Modem Muslim states, Lapidus argues, are proof of the triumph ofthe second over the first paradigm. "Modern states can be seen as anexpression of the historical separation of state and Islam .... All hope ofsalvation has been concentrated in the nonstate realm, in the religio-civilcommunity, and in personal piety" (p. 23). As a result, states are notviewed by their own people, by and large, as the bearers of their religious ...

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Rohman, Fathor, M. Hilali Basya, and Sopa Sopa. "Islam and State: A Study on Al-Mawardi and An-Nabhani’s thought and its Compatibility in Indonesian Context." Hayula: Indonesian Journal of Multidisciplinary Islamic Studies 5, no. 2 (July 30, 2021): 243–60. http://dx.doi.org/10.21009/005.02.06.

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Even though study concerning Islam and politics has been conducted by many researchers, few of them investigating about compatibility of Islamic political thoughts, which originated from the classical and medieval periods that have been influencing Islamic political movements and thoughts in Indonesia, with Indonesian context. Thoughts of Imam al-Mawardi (lived in the 12th Century) and Taqiyuddin al-Nabhani (lived in the 20th Century) are some of them that should be mentioned in this regard. Islamic political thoughts of al-Mawardi become the main reference for Sunni Muslims who are majority in Indonesia, while Islamic political thought of al-Nabhani become the main guidance of HTI (Hizbut Tahrir Indonesia) movement of which its members and followers are many in Indonesia. This article investigates about the political thoughts of al-Mawardi and al-Nabhani concerning the relationship between Islam and state as well as their compatibility with Indonesian context. This study uses the library research in which its primary resources are books written by al-Mawardi entitled Al-Ahkam al-Sulthaniyah and al-Nabhani entitled Ad-Daulah al-Islamiyah. By utilizing qualitative content analysis, data were collected and analyzed. This article argues that the Islamic political thought of al-Mawardi has been adopted by majority of Indonesian Sunni Muslims with some adjustments with Indonesian context, so that his thoughts become compatible with the concept of modern nation-state of Indonesia. On the other side, Islamic political thought of al-Nabhani which developed within a spirit of resistance to Western (European) colonialism has been adopted and campaigned by HTI without adjustment with Indonesian context. This causes al-Nabhani’s thought clashes with the concept of modern nation-state of Indonesia.

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Aminuddin, M. Faishal, and Romel Masykuri. "Genealogi dan Transformasi Ideologi Partai berbasis Islam di Indonesia Pasca Orde Baru." ISLAMICA: Jurnal Studi Keislaman 10, no. 1 (August 29, 2016): 27. http://dx.doi.org/10.15642/islamica.2015.10.1.27-55.

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<p>Study of political Islam did not paid attention to observing the patterns of thought and its transformation in political organization. Even though some studies conducted and brought analysis with case study against specific in their respective political parties. This article departs from the question of how the genealogy of political Islam thought and how it transformed into Islamic-base political parties in democratic Indonesia? The unit of analysis of this study is Islamic-based parties, having a main support base from Islamic religious organizations and had seat in parliament since 1999 election. This study reveals an important finding that Islamic-based parties had been undertakes adaptation and transforming political Islam doctrinaire with more flexible. This is proven through the tracing of consistency between values, platform and the party's work program either in parliament or the public. This study combines historical discursive approach and genealogy as an analytical framework.</p>

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Parray, Tauseef Ahmad. "Encyclopaedic Works on Islamic Political Thought and Movements in the Twenty-first Century." American Journal of Islam and Society 32, no. 4 (October 1, 2015): 85–96. http://dx.doi.org/10.35632/ajis.v32i4.1013.

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Books Reviewed: Gerhard Bowering, et. al., eds., The Princeton Encyclopediaof Islamic Political Thought (Princeton and Oxford: Princeton UniversityPress, 2013); John L. Esposito and Emad El-Din Shahin, eds., The OxfordHandbook of Islam and Politics (New York: Oxford University Press, 2013);Emad El-Din Shahin, ed., Oxford Encyclopedia of Islam and Politics, 2 vols.(Oxford: Oxford University Press, 2014).During last two decades or so, many encyclopedias have been published onIslam and its history – classical to contemporary – with a modern approach,among them Richard Martin’s two-volume Encyclopedia of Islam and theMuslim World 1 and John L. Esposito’s Oxford Encyclopedia of the ModernIslamic World.2 Other encyclopedic works focus on specific eras, like JosefMeri’s Medieval Islamic Civilization.3 One more category is that of Islam andpolitics, political Islam, and/or the various facets, complexities, and intricaciesof Islamic movements. This essay focuses on three works that discuss thethemes and issues that fall in this last category.The Princeton Encyclopedia of Islamic Political Thought (EIPT)4 is awide-ranging one-volume publication, as well as the first encyclopedia andreference work on Islamic political thought. It includes articles ranging fromthe classical to the contemporary periods and incorporates the eras from theProphet’s time to the present. Written by prominent scholars and specialistsin the field, The Oxford Handbook of Islam and Politics (OHIP)5 is a singlevolumesourcebook that provides a comprehensive analysis of “whatwe knowand where we are in the study of political Islam,” thereby enabling scholars,students, and policymakers “to appreciate the interaction of Islam and politicsand the multiple and diverse roles of Islamic movements” both regionally andglobally (p. 2; italics mine). By analyzing Islam and politics through a detailedand profound study, the two-volume Oxford Encyclopedia of Islam and ...

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Dadoo, Yousuf. "Power-sharing Islam?" American Journal of Islam and Society 11, no. 3 (October 1, 1994): 435–40. http://dx.doi.org/10.35632/ajis.v11i3.2421.

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This work has ventured to fill a vast gap in contemporary Islamicpolitical thought. By relating relevant basic and secondary sources to contemporarycontexts in different countries, it has attempted to determinethe extent of harmony and discord between Islamic political theory andcurrent praxis. Being the first English-language publication on this subjectinevitably raises the expectations about its scholarly merit.The first paragraph of the introduction highlights the anomalousconsequences of democratization in the Muslim world: reconciliation insome and heightened adversity in others. In principle, democracy can bereconciled with Islamic political thought. The editor then gives an historicaloutline of misconceptions toward the role of democracy in Islamicpolitics, which began with the Crusades and were reaffirmed during theIranian revolution of 1979. Turning to the twentieth century, revivalism,which often has explicit political motivations, could be easily traced tothe collapse of the Islamic caliphate. It has always welcomed ...

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Putra, Ahmad. "ALUR TRANSMISSION OF RELIGIOUS KNOWLEDGE AND ISLAMIC THOUGHT DALAM ISLAMIC THOUGHT; AN INTRODUCTION KARYA ABDULLAH SAEED TERBITAN ROUTLEDGE 2006." Islam Transformatif : Journal of Islamic Studies 3, no. 1 (November 13, 2019): 73. http://dx.doi.org/10.30983/it.v3i1.1602.

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<p><em>This paper describes the fundamental teachings of the Prophet Muhammad, the development of religious knowledge, and the social and political context that shaped the intellectual tradition of Islam. Abdullah Saeed, in the transmission of spiritual experience and Islamic thought, introduced the basic teachings of Islam. The emergence of Islam is closely related to the history of its birthplace, the city of Mecca. Besides, Abdullah Saeed also discussed the beginning of the development of religious knowledge, which was immediately explained by the Qur'an and the emergence of sects that influenced the course of change towards truth. Each of these sects and sects has its doctrine, and if there is anything against it, there is undoubtedly a separate assessment of the differences that are believed. Several groups with various theological or religio-political orientations emerged. Among them are Kharijis (khawarij), Shia, Qadaris (qadariyya), Mu‘tazilis (mu‘tazila), Jabris (jabriyya) and Murji'is (murji'a).</em></p>

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Dissertations / Theses on the topic "Islam; Islamic political thought"

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Kahani-Hopkins, Vered. "Political debates amongst British Muslims." Thesis, University of Dundee, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.364967.

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Lapidot, Anat. "Islam and nationalism a study of contemporary Islamic political thought in Turkey, 1980-1990 /." Thesis, Boston Spa, U.K. : British Library Document Supply Centre, 1995. http://ethos.bl.uk/OrderDetails.do?did=1&uin=uk.bl.ethos.307865.

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Araghchi, Seyed Abbas. "The evolution of the concept of political participation in twentieth-century Islamic political thought." Thesis, Online version, 1996. http://ethos.bl.uk/OrderDetails.do?did=1&uin=uk.bl.ethos.296718.

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Khatab, Sayed. "The Concept of Jahiliyyah in the thought of Sayyid Qutb /." Connect to thesis, 2002. http://eprints.unimelb.edu.au/archive/00000744.

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Šrámek, Ondřej. "Compatibility of Western and Islamic Models of Democracy: A Comparative Analysis." Doctoral thesis, Vysoká škola ekonomická v Praze, 2004. http://www.nusl.cz/ntk/nusl-77113.

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The thesis looks at compatibility of Islam and democracy in a new way. The main method is analysis of political ideologies. A number of models of democracy are identified in both the Western and Islamic context. These are then originally compared in a framework of classification by the source of political sovereignty and political action.

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Misra, Amalendu. "Perception of Islam in Indian nationalist thought." Thesis, University of Hull, 1999. http://hydra.hull.ac.uk/resources/hull:8003.

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Melayu, Hasnul Arifin. "Islam and politics in the thought of Tjokroaminoto." Thesis, McGill University, 2000. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=33304.

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Hadji Oemar Said Tjokroaminoto (1882--1934) was one of the leading Indonesian Muslim political figures in the early twentieth century. He was one of the prominent leaders in Sarekat Islam. Beginning in 1912, when he firstly joined Sarekat Islam, Tjokroaminoto devoted alt of his attention to the development of this organization as well as to the political movement in general at that time. This thesis deals with a number of Tjokroaminoto's conceptions of Islam and politics, which reflect his involvement in the political discourses of his time, especially with Communist and secular nationalist groups. His life and his works as well as the political conditions of his time are discussed in order to trace the sources that inspired his vision. In his political ideas, Tjokroaminoto expressed his conceptions of the worth of Indonesian people, socialism and education, as well as the way in which all these ideas are interrelated. His ideas on Islam, which are mainly inspired by his aspiration to create a united Indonesian Muslim community, were highly influential and provided a relatively early definition as to what political Islam should encompass. These ideas are more clearly expressed in his conceptions of the separation between Islam and politics, nationalism, pan-Islamism and the Ummah. Finally, his discussion of Islam and politics marked a new stage in the self-awareness of Indonesians. As such, his ideas were of key importance to the formulation of the movement's goals and its strategies.

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Rahim-Barakzoy, Sultana. ""Islam is the blackman's religion" syncretizing Islam with black nationalist thought to fulfill the religio-political agenda of the Nation of Islam /." Morgantown, W. Va. : [West Virginia University Libraries], 2005. https://etd.wvu.edu/etd/controller.jsp?moduleName=documentdata&jsp%5FetdId=3979.

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Crawford, Oliver. "The political thought of Tan Malaka." Thesis, University of Cambridge, 2019. https://www.repository.cam.ac.uk/handle/1810/287945.

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In the course of a fairly brief lifetime, lasting only a little over fifty years (1897-1949), Tan Malaka was variously a schoolteacher, the chair of the Indonesian Communist Party (PKI), a Comintern agent, a political exile, and a revolutionary leader. He travelled the world, living for spells in the Netherlands, Germany, Russia, China, the Philippines, Singapore, and Thailand. Tan Malaka's colourful life and political career have attracted comment from historians, but there has not yet been an in-depth treatment of his ideas, even though he produced a large corpus of writings and was acknowledged to be among the foremost political intellects of his generation in Indonesia. This thesis is an analysis and contextualization of Tan Malaka's political thought. It places his writings within a series of contemporary debates: on the nature of the Indonesian past and the country's potential for revolution; on imperialism and the post-colonial future of Asia; on the relationship between Islam, capitalism, and Communism; on the reformation of Indonesian thinking; and on the appropriate strategy and goals for the Indonesian revolution. These debates, and Tan Malaka's interventions within them, reveal that Indonesia during the 'national awakening' period (1900-50) was the scene of great intellectual innovation, where foreign and indigenous concepts were fused, adapted and reworked. Tan Malaka's writings provide a particularly vivid example of this, combining as they do the concepts and language of Marxism, Islamic morality, and Minangkabau custom, sometimes in tension, in other places flowing together without apparent strain. Tan Malaka was not unique in this respect, as the thesis shows, which suggests that late- colonial Indonesia provides promising terrain for the 'global turn' in intellectual history, that seeks to understand the circulation, interaction and transformation of ideas across national and cultural boundaries, especially in the non-Western world.

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Tamimi, Azzam. "Islam and the transition to democracy prospects and obstacles : a study of the political thought of Rachid Ghannouchi." Thesis, University of Westminster, 1998. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.263936.

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Books on the topic "Islam; Islamic political thought"

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Crone, Patricia. Medieval Islamic political thought. Edinburgh: Edinburgh University Press, 2004.

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Contemporary Islamic political thought: A study of eleven Islamic thinkers. Kuala Lumpur, Malaysia: International Islamic University Malaysia, 2005.

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The Princeton encyclopedia of Islamic political thought. Princeton, N.J: Princeton University Press, 2012.

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Saeed, Abdullah. Islamic political thought and governance: Critical concepts in political science. Milton Park, Abingdon, [England]: Routledge, 2010.

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Islamic political thought: The basic concepts. Edinburgh: Edinburgh University Press, 1987.

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Political thought in medieval Islam: An introductory outline. Westport, Conn: Greenwood Press, 1985.

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The socio-political thought of Shāh Walī Allāh. Islamabad: International Institute of Islamic Thought, 2001.

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Vaezi, Ahmad. Shia political thought. London: Islamic Centre of England, 2004.

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Hasan, Masudul. Reconstruction of political thought in Islam. Lahore, Pakistan: Islamic Publications, 1988.

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Khan, Sarfraz. Muslim reformist political thought: Revivalists, modernists and free will. London: Routledge, 2010.

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Book chapters on the topic "Islam; Islamic political thought"

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Lo, Mbaye. "Freedom in Islamic Political Thought and Justice and Its Islamist Agents." In Political Islam, Justice and Governance, 53–93. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-96328-0_3.

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Ahmad, Irfan. "Genealogy of the Islamic State: Reflections on Maududi's Political thought and Islamism." In Islam, Politics, Anthropology, 138–55. Oxford, UK: Wiley-Blackwell, 2010. http://dx.doi.org/10.1002/9781444324402.ch9.

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Sirry, Mun'im A. "Transformation of Political Islam in Post-Suharto Indonesia." In The Blackwell Companion to Contemporary Islamic Thought, 466–81. Oxford, UK: Blackwell Publishing Ltd, 2007. http://dx.doi.org/10.1002/9780470996188.ch28.

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Kawtharani, Farah W. "Shams al-Din and the Islamic Scene of Lebanon in the Turmoil of the 1970s and 1980s." In Political Thought in Contemporary Shi‘a Islam, 31–60. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-28057-4_2.

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El Ahmadi, Mohsine. "State and Religion in al-Jabri’s Political Thought." In Islam, State, and Modernity, 171–82. New York: Palgrave Macmillan US, 2017. http://dx.doi.org/10.1057/978-1-137-59760-1_9.

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Kawtharani, Farah W. "Where Islam Stands in Civil Government." In Political Thought in Contemporary Shi‘a Islam, 199–221. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-28057-4_7.

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Yücesoy, Hayrettin. "Justification of Political Authority in Medieval Sunni Thought." In Islam, the State, and Political Authority, 9–33. New York: Palgrave Macmillan US, 2011. http://dx.doi.org/10.1057/9781137002020_2.

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Kawtharani, Farah W. "Introduction." In Political Thought in Contemporary Shi‘a Islam, 1–29. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-28057-4_1.

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Kawtharani, Farah W. "The Shi‘i Imamate Doctrine: Historical and Conceptual Developments." In Political Thought in Contemporary Shi‘a Islam, 61–102. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-28057-4_3.

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Kawtharani, Farah W. "Against the Absolutist Government: Shams al-Din’s Critique of Khomeini’s Thesis Wilāyat al-Faqīh." In Political Thought in Contemporary Shi‘a Islam, 103–30. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-28057-4_4.

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Conference papers on the topic "Islam; Islamic political thought"

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Situmorang, Jubair. "Islamic Political Thought in Indonesia in The Post-Truth Era." 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.26-9-2020.2302605.

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Kadir, Muntasir A., Muhammad Aminullah, and Iskandar Zulkarnaen. "The Thought Pattern of Aceh’s Teungku Dayah in the Development of Islamic Madani." In International Conference on Social Science, Political Science, and Humanities (ICoSPOLHUM 2020). Paris, France: Atlantis Press, 2021. http://dx.doi.org/10.2991/assehr.k.210125.020.

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Chuzaemah, Siti, JM Muslimin, and Hamka Hasan. "The Concept of Nahy Munkar and Islam; Study on Habib Rizieq’s Legal Thought." In Proceedings of the 2nd International Colloquium on Interdisciplinary Islamic Studies (ICIIS) in Conjunction with the 3rd International Conference on Quran and Hadith Studies (ICONQUHAS). EAI, 2020. http://dx.doi.org/10.4108/eai.7-11-2019.2294540.

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Sila, Muhammad Adlin. "In Pursuit of Promoting Moderate Indonesian Islam to the world: Understanding the diversity of Islamic practices in Bima, Sumbawa Island." In Third International Conference on Social and Political Sciences (ICSPS 2017). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/icsps-17.2018.56.

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Reports on the topic "Islam; Islamic political thought"

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HEFNER, Robert. IHSAN ETHICS AND POLITICAL REVITALIZATION Appreciating Muqtedar Khan’s Islam and Good Governance. IIIT, October 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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Mandaville, Peter. Worlding the Inward Dimensions of Islam. IIIT, October 2020. http://dx.doi.org/10.47816/01.003.20.

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Muqtedar Khan’s Islam and Good Governance: A Political Philosophy of Ihsan is, above all, an expression of faith.[1] This does not mean that we should engage it as a confessional text — although it certainly is one at some level — or that it necessitates or assumes a particular faith positionality on the part of its reader. Rather, Khan seeks here to build a vision and conception of Islamic governance that does not depend on compliance with or fidelity to some outward standard — whether that be European political liberalism or madhhabi requirements. Instead, he draws on concepts, values, and virtues commonly associated with Islam’s more inward dimensions to propose a strikingly original political philosophy: one that makes worldly that which has traditionally been kept apart from the world. More specifically, Khan locates the basis of a new kind of Islamic politics within the Qur’anic and Prophetic injunction of ihsan, which implies beautification, excellence, or perfection — conventionally understood as primarily spiritual in nature. However, this is not a politics that concerns itself with domination (the pursuit, retention, and maximization of power); it is neither narrowly focused on building governmental structures that supposedly correspond with divine diktat nor understood as contestation or competition. This is, as the book’s subtitle suggests, a pathway to a philosophy of the political which defines the latter in terms of searching for the Good.

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Safi, Omid. ABOUT US NEWS & EVENTS LIBRARY AEMS RESEARCH PUBLICATIONS THE FAIRFAX INSTITUTE “GOD COMMANDS YOU TO JUSTICE AND LOVE” Islamic Spirituality and the Black-led Freedom Movement. IIIT, October 2020. http://dx.doi.org/10.47816/01.005.20.

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Cornel West, widely seen as one of the most prophetic intellectuals of our generation, has famously said: “Never forget that justice is what love looks like in public.” This teaching, bringing together love and justice, also serves as one that links together the highest aspirations of Islamic spirituality and governance (Ihsan) and justice (‘adl). Within the realm of Islamic thought, Muqtedar Khan has written a thoughtful volume recently on the social and political implications of the key concept in Islamic spirituality, Ihsan.[1] The present essay serves to bring together these two by taking a look at some of the main insights of the Black-led Freedom Movement for Islamic governance and spirituality.

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