There are several historical reasons for the astonishing spread of Islam throughout Arabia and beyond after Muhammad’s death in 632 AD. These factors basically depended in degree of which Islamic leader, empire, or dynasty was in power. Although the religious sincerity and zeal of the Islamic powers varied greatly, some reflection of the Muslim’s religious belief in past was needed to internally stabilize the Islamic world. The ways in which Islam spread was due to ingenuity of the Islamic powers and regular reliance of Islamic leaders on the religious principles established by the Prophet as well as the early Caliphs. The spread of Islam would not have occurred without Prophet Muhammad, the founder of Islamic religion, who succeeded to win support for his spiritual and political status within Arabia in the early seventh century.
There is nothing in the Qur’an or Sharia that actually directly confirms that these three aspects of Islamic society are exactly as we in the West perceive. The problem is that the way that Muslims interpret their scriptures is contrary and even offensive to the West and its common ideologies. Lastly, the criticism and influence from the West toward Islamic culture, in addition to historical colonialization, only intensifies their rejection of the West and its criticism, and actually seems to make the problems concerning Democracy, women, and human rights even worse. Bibliography Esposito, John L. 1980 Islam and Development: Religioni and Sociopolitical Change Syracuse University Press: Syracuse. Macionis, John J.
3. Abdelwahhab El-Affendi, Who Needs an Islamic State? (London: Grey Seal, 1991), p. 87. 4. Imam Ruhollah Khomeini, Islam and Revolution: Writings and Declarations of Imam Khomeini, trans.
To many, Europe fulfilled the prophecy of secular democracy as a stable and fixed point of reference to promote the transformation of other societies. We did not expect Europe to be transformed and shaped by its encounter with the issues related with Islam. The experience of Muslims in Europe as guests in a host country does not help to frame the two-way change that is already underway, shaping both Muslims and Europeans, and reducing the differences between them. It is those social groups and generations that are in Europe, without hope for return, distanced from the national origins of their parents, shaped by new life experiences, languag... ... middle of paper ... ...ord Review of Education, 27, (4), 515-527. Ismail, Salwa.
This paper contends the view that the so-called ‘Constitution of Medina’ has purported significance insofar as providing political prescription or provision for the creation of a Muslim state or government. This approach posits that a contextual understanding of the conditions underpinning the document’s creation, support the argument that the Qur’an omits overt provisions for any such form of government or state. This paper will first examine the context of the debate, whilst alluding to the nature of Mohammad’s prophetic mission in order to principally establish the inherent lack of overt political ambition and position of Mohammad, thus dismissing claims of overt political prescription being present in the earliest formation of Islam. This approach will then examine the contextual significance of the ‘Constitution of Medina’, in order to discharge the notion that the community established in Medina reflects an Islamic ideal of which Muslims can, or should, aspire towards. This paper will then finally examine the nature of the Quran as it relates to issues of governance and political concerns, in order to fully illuminate the inherent lack of political ethos within, and the lack of overt provisions for the creation of a Muslim state or government.
(2004). “Muslim Legal Pluralism in England” in Muslim Laws, Politics and Society in Modern Nation States, pp 49–81. Zweigert, K and H.Kotz (1987), “An Introduction to Comparative Law”, Chapter 28 ‘The Far Eastern Family’ Clarendon Press.
Bernard Lewis approaches it on a limited scale as he shows the democratic system as wh... ... middle of paper ... ...er, I also believe that this would result in an unjust Islamic state. I personally believe that one cannot measure how religious a person is. It is between them and their God, and be it politicians or leaders, we are unable to do justice to what the Qur’an regulates are right and wrong. We are flawed, thus any system we create will have those flaws within. It would simply be a secular political system in which all people are treated as equals, which is unjust as each individual has their own relationship with Allah.
Kugle, Scott. Alan. 2001. "Framed, Blamed and Renamed: The Recasting of Islamic Jurisprudence in Colonial South Asia". Modern Asian Studies.
Jan 1995. p17 Gerges, Fawaz A. "Islam and Muslims in the Mind of America: Influences on the Making of US Policy", Journal of Palestine Studies. Vol XXVI, no2. Winter 1997, p68-77. Hernandez, Debra Gersh.