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Journal articles on the topic 'Islamic political power'

Author: Grafiati

Published: 4 June 2021

Last updated: 9 February 2022

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1

Nasr, Seyyed Vali Reza. "Islamic Opposition to the Islamic State: The Jamaʿat-i Islami, 1977–88". International Journal of Middle East Studies 25, № 2 (1993): 261–83. http://dx.doi.org/10.1017/s0020743800058529.

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Islamic revivalism is often believed to be solely committed to the Islamization of society, viewing politics as merely an instrument in the struggle to realize its aim. The record of Islamic revivalist movements—as exemplified by one of the oldest and most influential of them, the Jamaʿat-i Islami, or Islamic party of Pakistan—however, brings this presumption into question. The nature of the linkage between Islamic revivalism as a particular interpretive reading of Islam and politics is more complicated than is generally believed. Political interests, albeit still within an Islamic framework,

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Westfall, Aubrey, Özge Çelik Russell, Bozena Welborne, and Sarah Tobin. "Islamic Headcovering and Political Engagement: The Power of Social Networks." Politics and Religion 10, no. 1 (2017): 3–30. http://dx.doi.org/10.1017/s1755048316000754.

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AbstractThis article explores the relationship between headcovering and women's political participation through an original online survey of 1,917 Muslim-American women. As a visible marker of religious group identity, wearing the headscarf can orient the integration of Muslim women into the American political system via its impact on the openness of their associational life. Our survey respondents who cover are more likely to form insular, strong ties with predominantly Muslim friend networks, which decreased their likelihood of voting and affiliating with a political party. Interestingly, fr

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Dadoo, Yousuf. "Power-sharing Islam?" American Journal of Islam and Society 11, no. 3 (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 princ

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Sachs, Jeffrey Adam. "Seeing Like an Islamic State:Shari‘aand Political Power in Sudan." Law & Society Review 52, no. 3 (2018): 630–51. http://dx.doi.org/10.1111/lasr.12352.

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Muhammad Hifdil Islam. "Islamic Law in Indonesia." Asy-Syari’ah : Jurnal Hukum Islam 4, no. 1 (2018): 31–50. http://dx.doi.org/10.36835/assyariah.v4i1.100.

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Introduction The enforcement of Islamic law in Indonesia has experienced ups and downs along with the political laws imposed by state power. Even behind all that, is rooted in the socio-cultural forces that interact in the political decision-making process. Nevertheless, Islamic law has progressed continuously. both through political infrastructure and political superstructure with the support of the socio-cultural force. Keywords: Islamic Law, Indonesia

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Romli, Lili. "Electoral Power Structure of Islamic Parties in Reform Era Indonesia." Politik Indonesia: Indonesian Political Science Review 5, no. 2 (2020): 192–213. http://dx.doi.org/10.15294/ipsr.v5i2.22865.

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The Islamic political parties in the Reform era grew up exceeding the period of Parliamentary Democracy. In the electoral competition during the Reform era, Islamic political parties did not receive adequate votes. The votes won by Islamic parties tend to go down from election to election. There are several factors that have caused the Islamic party to fail to win the support of Muslim votes. First, Islamic parties are fragmented and internal conflict. Second, Muslim voters do a change in ideological orientation which no chooses an Islamic party but a nationalist party. Third, nationalist part

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Nursyamsu, Nursyamsu. "Perkembangan Politik Islam Kontemporer." PALAPA 5, no. 2 (2017): 167–82. http://dx.doi.org/10.36088/palapa.v5i2.53.

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This article talks about Islam and politics are two interesting words to be discussed Islamic literatures. Many of the modern Islamic thinkers and modern neo, which tries to give an explanation of the relationship between Islam and politics. Religious and political discourse, particularly power management (religio-political power) has actually been growing since the middle of the century.In this article will discuss the contemporary Islamic thinkers view sperti Jamaluddin AlAfghani, Rashid Rhido, al-Maududi, Hasan Al-Bana etc.Besides, in this article see the political developments in the Islam

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Dokhanchi, Milad. "The Problem of the Islamic State." Sociology of Islam 8, no. 1 (2020): 80–109. http://dx.doi.org/10.1163/22131418-00801001.

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This article proposes a theoretical model that contextualizes areas of contention and may even offer a resolution to a major debate in the Muslim world and the Western academy on the relation between Islam, secularism and the nation-state. Drawing on the works of scholars such as Ibn Khaldun, Kropotkin, Weber, Clastres, Barclay, Deleuze and Guattari, Crone and Foucault, this article theorizes an alternative organizational system to that of State-form. This organization, called Tribe-form, is politically comprehensive in its own accord and contains political rule, conceptions of power and socia

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Qodarsasi, Umi, and Abdul Ghofur. "The Dynamics of Islamic Political Parties Amid Indonesian Multicultural Society." POLITEA 3, no. 1 (2020): 35. http://dx.doi.org/10.21043/politea.v3i1.7288.

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<p class="06IsiAbstrak">Islam is not limited to religion that only talks about God. Islam has a comprehensive concept in all aspects of life, one of the aspect is politics (siyasa) that discusses the concept of the state, the exercise of power, who deserves to exercise power, how much power they can have, and the characteristics and objectives of Islamic politics itself. Political party is a superstructure in a political system that carries out several strategic functions, including political socialization, political recruitment, political articulation and aggregation of interests. Polit

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10

Sonn, Tamara. "Political Authority in Classical Islamic Thought." American Journal of Islam and Society 13, no. 3 (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 ondis

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Hofmann, Murad Wilfried. "Governing under Islam and the Islamic Political System." American Journal of Islam and Society 18, no. 3 (2001): 1–15. http://dx.doi.org/10.35632/ajis.v18i3.2003.

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This article elicits some positive and normative bases of Islamicgovernance. It argues that the Islamic state should be a republic sincethe prophet was “selected be God and the four rightly-guided caliphswere “elected”, thus a case is made for a republican spirit which shouldbe integral to any just state. Also, the article argues that there should bea division of power, not only between government and judiciary, butalso, between the government and the religious establishment. Lastly, itconcludes with thirteen features deemed essential to the establishmentof an Islamic state.

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Thaib, Erwin Jusuf. "Komunikasi Politik Ditinjau dari Perspektif Ilmu Komunikasi, Ilmu Politik dan Komunikasi Islam." Farabi 16, no. 1 (2019): 1–18. http://dx.doi.org/10.30603/jf.v16i1.1030.

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This article discusses political communication from three perspectives, namely the perspective of communication science, political science, and Islamic communication. The study in this article was carried out by descriptive analysis with the relevant literacy study approach. The results of this study indicate that from the perspective of communication science, political communication is seen from two aspects, namely the mechanistic communication aspect which is based on the Lasswell's theory, namely communicators convey messages to certain audiences through a medium with certain effects. The s

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Izudin, Ahmad. "Revealing the Orientation of the Post-Reformation Islamic Student Movement in Indonesia." Politika: Jurnal Ilmu Politik 12, no. 1 (2021): 11–24. http://dx.doi.org/10.14710/politika.12.1.2021.11-24.

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This article explains the traces of the post-reformation Islamic student movement. The movement is still considered as the power of civil society to conduct democratization, but its tendency does not lead to social transformation. Sidney Tarrow (1996) used a theory of collective behavior reference in social movements to discuss this issue. This article is based on a qualitative research method. The data were collected by using Focus Group Discussion, interview, documentation, and literature review. This study finds out that an orientation shifting of the Islamic student movement, which is inte

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Ahyar, Muzayyin. "ALMAWARDI DAN KONSEP KHILAFAH ISLAMIYYAH: RELEVANSI SISTEM POLITIK ISLAM KLASIK DAN POLITIK MODERN." Al-A'raf : Jurnal Pemikiran Islam dan Filsafat 15, no. 1 (2018): 1. http://dx.doi.org/10.22515/ajpif.v15i1.1123.

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The long debate on the relevance of the concept of Islamic caliphate government to the modern political concept has been occurring among scholars up to nowadays. This situation leads to an important question about, to what extent the relevance/irrelevance of an Islamic political concept, when it is contextualized to the modern political conditions? This article aims to explore the source of Islamic political thought from the Classical Muslim intellectual; Almawardi and its contextualization to the modern political concepts. Through an in-depth literature study by using the political institutio

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Ali, Sheikh R. "Religion and Political Power." American Journal of Islam and Society 7, no. 2 (1990): 261–62. http://dx.doi.org/10.35632/ajis.v7i2.2796.

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The upheaval in contemporary world politics reveals a renewed interestin religion; similarly, the current anarchy in rehgious thought and institutionsoften demonstrates a not-so-subtle interest in politics. Hence, for politicalscientists, among others, new studies of religion and politics are alwayswelcome. Except for two essays in this volume, all were presented in 1986at a seminar on “Religion and Nationalism: held under the auspices of theNational Endowment for the Humanities at the University of California, SantaBarbara. The two essays mentioned, those of Alexandre Benningsen andStephen Fe

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Alwan, Batool Hussein, and Shoroq Ayad Khudair. "Cross-border Islamic identity: Turkish foreign policy under the Justice and Development Party government." Tikrit Journal For Political Science, no. 19 (May 24, 2020): 147. http://dx.doi.org/10.25130/poltic.v0i19.215.

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This study attempts to investigate a contemporary identity model that was not familiar with modern Islamic thought, which is an Islamic identity that transcends national borders. More precisely, it is a metaphor for a suprano-geopolitical investment in the identity field, rooted in modern Islamic history. Yes, the Islamic history in general had abounded with this type of investment, as its literature abounded with the global Islamic nation’s discourse, but the effectiveness of access across national borders and the ability to override the latter is a reality that necessitated an axiom in the p

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Marhaban, Marhaban. "Islamic Utopianism and Political Reality: Ali Hasjmy Reconsidered." ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin 22, no. 1 (2021): 103. http://dx.doi.org/10.14421/esensia.v22i1.2702.

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This article describes the political philosophy of Ali Hasjmy in formulating the ideal Islamic state. Hasjmy is an intellectual who has produced many works in the topics of politics, literature, and culture that are very useful for the progress and welfare of the Acehnese people and the Indonesian nation in general. The main source of this research is the work and writings of Hasjmy which are directly oriented to politics and the concept of the state. By using analytical content, this article shows several premises on Hasjmy’s utopian visions, which are; First, Muslims should not be anti-polit

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Yushina, Svetlana Vladimirovna. "Political Theology as One of the Phenomena of Modern Islamic Power Concept." UNIVERSITY NEWS. NORTH-CAUCASIAN REGION. SOCIAL SCIENCES SERIES 4 (2015): 18–21. http://dx.doi.org/10.18522/0321-3056-2015-4-18-21.

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Mahardika, Ahmad Gelora, and Sun Fatayati. "Perubahan Perilaku Pemilih (Voting Behaviour) Partai Politik Islam Dalam Sejarah Kofigurasi Politik Indonesia." Jurnal Pemikiran Keislaman 30, no. 2 (2019): 241–54. http://dx.doi.org/10.33367/tribakti.v30i2.720.

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This paper aims to examine the phenomenon of the decline of voters in Islamic ideology in Indonesia. Indonesian history notes that Islamic Political Parties have triumphed in political circles with their ability to impose fierce debates against nationalist groups and religions other than Islam when discussing constitutional changes. The endless debate then forced President Soekarno to issue a presidential decree. The sweet history of Islamic Political Parties began to decline when the regime of the New Order government fused authoritatively and caused no more unity of opinion in the Islamic pa

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Ghofur, Abdul. "PERGULATAN HUKUM DAN POLITIK DALAM LEGISLASI UU NO. 21 TAHUN 2008 TENTANG PERBANKAN SYARI’AH." Al-Ahkam 23, no. 1 (2013): 57. http://dx.doi.org/10.21580/ahkam.2013.23.1.73.

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This study intends to analyze the historical background of the enactment of Law No. 21 of 2008 concerning Islamic Banking in the perspective of relationship between law and political power. This study are considered attractive in the context of Indonesia as a state law that the majority of the population is Muslim, which is ethically Islamic law becomes an important part in the law development. Politically, the Indonesian government also has a historical background of the harmonious relationship with the Islamic forces. Determination of law No. 21 of 2008 concerning Sharia banking is not free

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21

Stiles, E. "Law and Power in the Islamic World." Comparative Studies of South Asia, Africa and the Middle East 28, no. 1 (2008): 212–13. http://dx.doi.org/10.1215/1089201x-2007-066.

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ZAMAN, MUHAMMAD QASIM. "Political Power, Religious Authority, and the Caliphate in Eighteenth-Century Indian Islamic Thought." Journal of the Royal Asiatic Society 30, no. 2 (2020): 313–40. http://dx.doi.org/10.1017/s135618632000022x.

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AbstractThis article examines how Shah Wali Allah of Delhi (d. 1762), one of the most prominent scholars of eighteenth-century India whose thought has continued to be influential in many Muslim circles to the present day, conceptualized the interplay of political power and religious authority. Though several of Wali Allah's numerous writings have received considerable scholarly attention, this aspect of his political and religious thought has, oddly, been much neglected. A close reading of Wali Allah's writings reveals him to be keenly interested not just in the immediately relevant issues of

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Safi, Louay M. "The Islamic State." American Journal of Islam and Society 8, no. 2 (1991): 221–34. http://dx.doi.org/10.35632/ajis.v8i2.2622.

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IntroductionThe purpose of this paper is to delineate the basic elements involvedin the concept of the Islamic state and to clarify the basis and scope of politicalpower. More specifically, discussions will focus on the purpose of the Islamicstate, the source of political legitimacy, and the scope of state power. I willcontend that a clear distinction should be made between the role and purposeof the state and those of the ummah, for only through the separation of theresponsibilities and objectives of the two can the injunctions of the Shari‘ahand the principles of revelation be properly obser

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Curtis IV, Edward. "Ode to Islamic Studies." Bulletin for the Study of Religion 43, no. 4 (2014): 21–25. http://dx.doi.org/10.1558/bsor.v43i4.21.

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Islamic studies is more than a specialized field of academic study; it is a series of discourses that play important educational, social, and political roles in multiple settings both within and beyond the academy. No one party, especially not its chief academic practitioners, controls its scope or outcomes. Offering outlines multiple examples of institutional growth and discursive strength, this essay contends that any narrow definition of the field, especially polemical ones, ignores the power, the allure, and the danger of Islamic studies--and its centrality to contests over what it means t

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Freedman, Amy L. "Political Viability, Contestation and Power: Islam and Politics in Indonesia and Malaysia." Politics and Religion 2, no. 1 (2009): 100–127. http://dx.doi.org/10.1017/s1755048309000054.

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AbstractThis article explores the impact of Muslim organizations and Muslim political parties in Indonesia and Malaysia and their relationship to democracy. Questions addressed are as follows: How does the political system (broadly described) facilitate or constrain the goals of various Muslim organizations (both groups in society and political parties)? What roles do these Muslim organizations play in impacting politics and where (or in what areas of) in the political process are they most effective? Under what circumstances have Muslim associations and/or parties been a force for (or antagon

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zahid, Anwar, and Ikram M Nelofar. "Political Islam in Perspective." Global Social Sciences Review I, no. I (2016): 1–17. http://dx.doi.org/10.31703/gssr.2016(i-i).01.

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The paper critically evaluates the notion that political Islam is a threat to world peace. The argument is developed in the light of Islamic history and fundamentals of Islam and the research is based on primary and secondary sources. There was a time when magical influence of Muslims in every field of life (socio-economic, Political scientific) was conspicuous. For instance, Al Farabi's books influenced platonic theories. Similarly influence of Sufism on the works of William James, Goethe, August Comte, Nietzsche, Voltaire and Rousseau also cannot be over looked. Muslims taught geology, geogr

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Bonnefoy, Laurent. "Islamic Peril." American Journal of Islam and Society 21, no. 3 (2004): 147–49. http://dx.doi.org/10.35632/ajis.v21i3.1777.

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At the junction of history, international relations, political science, andcommunication studies, Karim H. Karim’s Islamic Peril provides seriousand in-depth research on the media coverage of violence involving Muslimindividuals and groups. This updated edition of the book, first published in2000, adds a preface and an afterword that briefly account for 9/11 and itsaftermath. While studying the construction of Islam as the primary “Other”in Canada’s main print media since the beginning of the 1980s, the authorargues that the numerous (mis)representations and stereotypes of Muslimsare based on

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Sapronova, Marina A. "Issues of the Islamic form of Government in the Works of Abbasi Madani and his Political Activities." Minbar. Islamic Studies 11, no. 1 (2018): 52–62. http://dx.doi.org/10.31162/2618-9569-2018-11-1-52-62.

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Abstract: following the events of the Arab Spring, theoretical issues of government are attracting growing interest in the social and political sphere in the Islamic East. Islamic concepts are being adopted and extensively used in a race for power by various political forces. In this connection, the experience of countries that have passed through the “Islamic boom” is of particular interest. The currently outlawed political party, Islamic Salvation Front, and its founder, Abbassi Madani, the outstanding theoretician of the concept of the Islamic Golden Age, who developed and presented to Alge

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Diwan, Kristin. "Clerical associations in Qatar and the United Arab Emirates: soft power competition in Islamic politics." International Affairs 97, no. 4 (2021): 945–63. http://dx.doi.org/10.1093/ia/iiab083.

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Abstract In the wake of the 2011 Arab uprisings, the wealthy Gulf states of Qatar and the United Arab Emirates began hosting and establishing associations of influential Islamic scholars. These clerical associations, the Doha-based International Union for Muslim Scholars (IUMS) and the Abu Dhabi-based Muslim Council of Elders (MCE) and associated peace initiatives, have afforded a platform for more credibly entering into religious and political debates, for cultivating new networks of influence among Muslim publics, and engaging non-Islamic countries and organizations. Drawing upon interviews

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Zelenev, Evgeny I., and Leonid Issaev. "Jihad as a Form of Political Protest: Genesis and Current Status." Iran and the Caucasus 24, no. 3 (2020): 325–42. http://dx.doi.org/10.1163/1573384x-20200306.

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This article presents the evolution of the concepts of jihād from the minimalist and maximalist approaches. In the present article one can find two conceptions: the conception of liminality and the conception of re-Islamisation. Liminality is a form of structural crisis that appears as a result of the split within the Islamic spiritual elite and Muslim community itself. The period of liminality is characterised by political and social instability, crisis of social and individual forms of self-identification and sharp cognitive dissonance among many ordinary believers who conduct their own sear

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Schumm, Walter R. "A Re-Analysis of Price's “Islam and Human Rights: A Case of Deceptive First Appearances”." Psychological Reports 93, no. 3_suppl (2003): 1335–38. http://dx.doi.org/10.2466/pr0.2003.93.3f.1335.

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Daniel Price in his analysis of Islamic Political Culture and Human Rights concluded that “… government rooted in Islam does not facilitate the abuse of human rights.” A re-analysis of his data for 23 Islamic governments demonstrates otherwise. There is a significant trend ( p < .03), despite the low statistical power available in only 23 cases, for an inverted quadratic relationship between Islamic Political Culture and Human Rights. Among the nations scoring low on Islamic Political Culture, the correlation between the two variables is –.01 (ns); among those scoring high on Islamic Politi

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Firdaus, Muhammad. "Islam Indonesia: Diskursus Islam Kultural dan Islam Politik." JURNAL INDO-ISLAMIKA 9, no. 2 (2020): 190–203. http://dx.doi.org/10.15408/idi.v9i2.17512.

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This study discusses two faces of Islam regarding its relationship with the state, namely cultural Islam and political Islam. Cultual Islam believes that to spread Islamic values does not have to take power, but can also pay attention to the grassroots, by preaching to the community, establishing educational, health and economic institutions. Whereas cultural Islam is more power-oriented, they believe that with that power it can be easy to apply Islamic teachings, and some even want to change the shape of the country into an Islamic state. Some political Islamists participate in parties, and s

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Polosin, Vyacheslav S. "Religious myths and legitimation of Power." Minbar. Islamic Studies 11, no. 2 (2018): 339–49. http://dx.doi.org/10.31162/2618-9569-2018-11-2-339-349.

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The article deals with the superstitions and biased opinion regarding the State and its structre. The superstitions are usually used by the society both to legitimize the political regime and to represent politicians as heroes in the popular opinion. In the article are analyzed methods which enable the religious thinking to shape popular ideas about the state and its government. The author also enlightens the role of political elite in creating the rulers’ image. The article also comprises an analysis of Islamic influence in the geopolitical context.

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Murphy, Maurice J., and Jan M. Smolarski. "Religion and CSR: An Islamic “Political” Model of Corporate Governance." Business & Society 59, no. 5 (2018): 823–54. http://dx.doi.org/10.1177/0007650317749222.

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This article examines the political perspective of corporate social responsibility from the standpoint of normative Islam. We argue that large firms within Muslim majority countries have the moral obligation to assist governments in addressing challenges related to sustainable socioeconomic development and in advancing human rights. In substantiating our argument, we draw upon the Islamic business ethics, stakeholder theory, and corporate governance literatures, as well as the concepts of Maqasid al Shariah (the objectives of Islamic law) and fard al ‘ayn (obligation upon all individuals withi

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Rasekhi, Abdollah. "Modern Universities and Establishment: The Interactions of Islamic Azad University and Iran’s Power Centers." Contemporary Review of the Middle East 6, no. 2 (2019): 191–208. http://dx.doi.org/10.1177/2347798919832709.

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To examine the ways in which the Islamic Azad University interacts with the power centers in order to cooperate, constructivist school and power-knowledge theory have been used as a theoretical framework. In this research, scientific cooperation is emphasized instead of commercialization of scientific researches in Iran and in the Islamic Azad University. The role of the university is to organize cultural frameworks and to introduce them to the system for planning. Islamic Azad University pursues the interests of power centers to strengthen the system, expand knowledge and promote cultural val

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Mukhetdinov, D. V. "Democracy from the Point of View of Islamic Political Ethics: Khaled Abou El Fadl’s Doctrine." Islam in the modern world 16, no. 1 (2020): 27–42. http://dx.doi.org/10.22311/2074-1529-2020-16-1-27-42.

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This paper focuses on the analysis of the Islamic thinker Kh. A. ElFadl’s political and legal conception. This conception assesses the potential of the Islamic tradition for the legitimization of democracy. We indicates that El-Fadl’s concept is not another ‘Islamic democracy’ project, but an analysis of the relationship between democratic ethos and Islamic political values. It is demonstrated that an adequate understanding of this relationship requires a comprehension of Qur’anic anthropology — the idea of human call, in particular. The logical transition from acceptance of God’s sovereignty

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TOJIDINOV, F. Q. "THE CONCEPT OF GOVERNMENT IN THE EARLY WORKS OF ABU HASAN AL-MAWARDI." Islam in the modern world 15, no. 2 (2019): 89–104. http://dx.doi.org/10.22311/2074-1529-2019-15-2-89-104.

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The relationship of politics to religion is a characteristic feature of Islam. The rules of divine law have to be unswervingly respected in all matters related to social, economic and political problems, or at least should not contradict the essence of Islamic principles. But despite this, the political doctrine of Islam — the caliphate, being the main medieval Muslim political thought, still caused many controversies due to the lack of regulations on the nature of power in the Qur’an and Sunnah. Many scholars of the Islamic world, understanding the origins of the problem, tried in every way t

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Kholifah, Siti. "Capital Exchange between Islamic Boarding Schools and Political Parties in the 2019 Election." Wawasan: Jurnal Ilmiah Agama dan Sosial Budaya 5, no. 1 (2020): 43–56. http://dx.doi.org/10.15575/jw.v5i1.7562.

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This study examines the social practices of Islamic boarding schools in Jombang in the 2019 elections. It aims to analyze the role and capital exchange between Islamic boarding schools in Jombang and political parties. This study is important because the intersection of Islamic boarding schools and politics has been going on since colonial times until now. The political dynamics of Islamic boarding schools cannot be separated from NU because several NU Kiai are in the vortex of local and national politics. In the 2019 presidential election, a Kiai of NU named Kiai Ma’ruf Amin ran as Jokowi’s p

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Mufti, Malik. "The AK Party’s Islamic Realist Political Vision: Theory and Practice." Politics and Governance 2, no. 2 (2014): 28–42. http://dx.doi.org/10.17645/pag.v2i2.48.

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The currently governing Turkish AK Party’s reformist agenda at home and its increasingly assertive policies abroad, like the “soft” and “hard” power elements of its foreign policy, reflect a remarkable coherence and continuity in the political vision of the party leadership. That vision—a contemporary manifestation (sometimes described as “neo-Ottomanism”) of an older tradition of Islamic realism—is explicated through a detailed analysis of the speeches and writings of the main AK Party leaders, as well as of their opponents within the Islamist movement, and correlated with actual policy pract

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Kirdiş, Esen. "Islamic Populism in Turkey." Religions 12, no. 9 (2021): 752. http://dx.doi.org/10.3390/rel12090752.

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In the last two decades, multiple Islamic parties have become incumbent parties and/or joined coalition governments. Such a development brought debate as to whether these parties could moderate into democratic actors à la Christian Democratic Parties in Western Europe, or whether they were aiming at the formation of an Islamist state and society through electoral means. What remains relatively unaddressed in the literature, however, is to what degree Islamic parties truly derive their socio-political agenda from Islam. Hence, this paper will ask, how do Islamic parties utilize Islam? To answer

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Mahfud, Choirul Mahfud. "THE GENEALOGY OF SOCIAL HISTORY OF ISLAMIC EDUCATION POLITICS IN INDONESIA." Al-Tadzkiyyah: Jurnal Pendidikan Islam 10, no. 1 (2019): 1–12. http://dx.doi.org/10.24042/atjpi.v10i1.3855.

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Studying on the politics of Islamic education in Indonesia cannot be separated from historical aspects. This study discusses why and how the history of Islamic education cannot be separated from the birth, growth and development of Islamic education in a country. In the Indonesian context, the political history of Islamic education cannot be separated from the dynamics of Islamic education and power from time to time, starting from the pre-independence period to the present. This article uses qualitative research methods that emphasize the study of documents or texts. That is, the study of the

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Atkin, Muriel. "Token Constitutionalism and Islamic Opposition in Tajikistan." Journal of Persianate Studies 5, no. 2 (2012): 244–72. http://dx.doi.org/10.1163/18747167-12341245.

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Abstract Tajikistan is a predominantly Muslim country where the concept of having a constitution is not controversial, but the content of that constitution is. Roughly seventy years of Soviet rule over the territory that became independent Tajikistan at the end of 1991 introduced constitutions as a norm, although the rights the constitutions appeared to accord did not jibe with political reality. The years of Soviet rule also created an environment hostile to Islam, as a result of which some of Tajikistan’s inhabitants ceased to be believers, while many who continued to practice their faith kn

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Armansyah, Yudi. "Dinamika Perkembangan Islam Politik di Nusantara: Dari Masa Tradisional Hingga Indonesia Modern." FOKUS Jurnal Kajian Keislaman dan Kemasyarakatan 2, no. 1 (2017): 27. http://dx.doi.org/10.29240/jf.v2i1.149.

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Historically, Indonesia was once a political force that counts the world. It was marked by the birth of political forces during the Hindu Buddhist kingdom until the Islamic sultanate. Ironically, the final phase of the power of political Islam, began to decline since the arrival of colonialism, especially the Dutch colonization that fundamentally colonized in 350 years. But it does not necessarily discourage Islam Politics grow and flourish in the archipelago. Even since Indonesia became independent until it changed into the period of the three Order Lama regimes, the Order Baru and Islamic po

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Shikaki, Khalil. "An Islamic Conception of Change." American Journal of Islam and Society 8, no. 3 (1991): 573–79. http://dx.doi.org/10.35632/ajis.v8i3.2618.

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It is always refreshing to witness Muslim scholars debating one of themost important phenomena of the modern Islamic revival: the question ofthe "use of force." There is no doubt that this issue is deeply misunderstoodand indeed misused by Islamists and non-Islamists alike. Any attempt to shedlight on the subject is therefore highly appreciated and welcomed. As Muslimswitness the transformation of the international political and economic systemquestions and expectations are raised regarding its possible impact on theMuslim world. In this context, the article which occasioned this response(AbuS

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Keshavarzian, Arang. "REGIME LOYALTY AND BĀZĀRĪ REPRESENTATION UNDER THE ISLAMIC REPUBLIC OF IRAN: DILEMMAS OF THE SOCIETY OF ISLAMIC COALITION." International Journal of Middle East Studies 41, no. 2 (2009): 246a. http://dx.doi.org/10.1017/s0020743809090965.

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Tracing the political trajectory of the Society of Islamic Coalition Association (SIC) since the Islamic Revolution, this paper explains the party's poor electoral performance and its increasingly apparent divergence from its assumed social base, the bazaar (bāzārī) community. The article argues that SIC organization and behavior are influenced by the experiences of the prerevolutionary era and state institutions of the Islamic republic. SIC's initial position of power was associated with its members' long-standing relations with the founders of the regime. However, this ultimately laid the fo

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Mazouz, Muhammad. "Problematics of political authority within Islam." Contemporary Arab Affairs 6, no. 3 (2013): 341–57. http://dx.doi.org/10.1080/17550912.2013.823012.

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This paper sets out to disentangle what is discernible from the historical record and the evidence from legendary accounts of the spread of Islam by conquest. It argues that rather than by the sword, Islam came to Spain through the development and succession of ideas. The paper further deconstructs the theory of Islamic governance, attributing forms of rule not to Islamic teachings but to prevailing power structures and struggles. It is contended that what is known of specific incidents reaches us through the narration of the incident, rather than by its physical existence. If a serious event

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Hamayotsu, Kikue. "THE POLITICAL ORIGINS OF ISLAMIC COURTS IN DIVIDED SOCIETIES: THE CASE OF MALAYSIA." Journal of Law and Religion 33, no. 2 (2018): 248–70. http://dx.doi.org/10.1017/jlr.2018.24.

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AbstractThe way in which Islamic courts and laws are developed and how religious legal apparatuses shape the relations between—and within—religious communities has been a common source of debate among scholars. This article analyzes the growing institutional power and authority of Islamic courts and judges in Malaysia since the late 1980s to contribute to this theoretical debate. Specifically, it compares two critical phases of institutional development of Islamic courts in Malaysia's largely secular judicial system: the first under the premiership of Mahathir Mohamad before the dismissal of h

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Ali, Jamilludin. "PARTAI ISLAM DI NEGARA MAYORITAS MUSLIM: STUDI PEMILU PERTAMA INDONESIA." MAWA'IZH: JURNAL DAKWAH DAN PENGEMBANGAN SOSIAL KEMANUSIAAN 7, no. 1 (2016): 150–68. http://dx.doi.org/10.32923/maw.v7i1.609.

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The majority of Indonesian's populations are Moslems. The Islamic political elite saw the opportunity to take power by bringing the name of Islam to the political party. That are great opportunities because of the assumption that the majority of Moslems would vote for the Islamic party because Islamic party fighting for the benefit of Islam. However, history proves the Islamic party had never won in the general elections in Indonesia. Election of 1955 is regarded as the first democratic elections in Indonesia. It is fact. Although at that time the Moslems reach 90% of the total populations of

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Hellyer, Hisham A. "Minorities, Muslims and Shari: Some Reflections on Islamic Law and Muslims without Political Power." Islam and Christian–Muslim Relations 18, no. 1 (2007): 85–109. http://dx.doi.org/10.1080/09596410601071147.

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Gemie, Sharif. "The Republic and its Discontents: the Political Dilemmas of the World's Fifteenth Islamic Power." Modern & Contemporary France 14, no. 3 (2006): 375–80. http://dx.doi.org/10.1080/09639480600855138.

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