Governance according to the Shari'a can only be realized and guaranteed by a government based upon it. An Islamic government ensures the application of the Shari'a thereby preserving the moral order upon which the integrity of the community of believers depends. Contemporary The following beliefs provide the ideological framework for Islamic reform movements: · Islam is a total way of life. Therefore religion is integral to politics, state and society. · The political, military, and economic weaknesses of the world of Islam are due to having strayed from Islam and followed western, secular and materialistic ideologies and values.
Faced with these apparent contradictions, many analysts in the West have decided that fundamentalism defies all generalization. Instead they have tried to center discussion on its supposed “diversity.” For this purpose, they seek to establish systems of classification by which to sort out fundamentalist movements and leaders. The basic classification appears in much different terminological appearance, in gradations of subtlety. “We need to be careful of that emotive label, `fundamentalism’, and distinguish, as Muslims do, between revivalists, who choose to take the practice of their religion most devoutly, and fanatics or extremists, who use this devotion for political ends.”  Fundamentalist Islam remains an enigma precisely because it has baffled all attempts to divide it into tidy categories. “Revivalist” becomes “extremist” (and vice versa) with such rapidity and frequency, that the actual classification of any movement or leader has little prognostic power.
Although the western culture is in support of Muslims showing a genuine concern for their human rights and civil liberties, their interference is quite harmless. Muslims don’t like to abstain from electing their own Islamic parties. Telling them not to elect Islamic parties is the same as telling them to give up on Islam and adopt an... ... middle of paper ... ... (accessed September 21, 2011). Einfeld, Jan. “Chapter 1.” In Can Democracy Succeed in the Middle East. Detroit: Greenhaven Press, 2003.
In fact, a large literature and media publications have developed over the last century on this heated discourse of democracy versus Islam. While many argue that Islam has all the ingredients of modern state and democratic society, many other reject the phenomena “modernism” and “democracy” as a whole because of their “foreign nature”—alien to “Islamic values”. For Islamists and modernists, the motivation for such effort to either embrace or reject democracy often is to remove suspicion about the nature and goals of Islamic movements and Islamic revivalism or resurgence. But before diving into this discourse, one needs to understand the definition and origins of “democracy.” Although purely a Western ideology in its origin, there is no consensus on the definition of “democracy” as a political system. The Oxford English Dictionary describes democracy as: “A system of government by the whole population or all the eligible members of a state, typically through elected representatives” (“democracy, n.”).
This paper will demonstrate the compatibility and importance of religion with public policy by highlighting the wealth of common objectives that the two share, placing a key emphasis on the interdependence of Islam and Middle Eastern life. It will also explore the high-quality treatment extended to minorities in Middle Eastern states while drawing parallels with Western societies and discussing the incompatibility of Islam and the Universal Declaration Of Human Rights. In stating that religion should be detached from public policy the implication is that governments should be secular. This however is not possible in an area such as the Middle East as Muslims not only perceive Islam as a... ... middle of paper ... ...12 November 2010. British Broadcasting Corporation.
Salman Rushdie ("Yes, This is About Islam," New York Times 11/2/01) and Jonathan Ebel ("Territory is Not Mind," Sightings 11/15/01) both make some useful points in the process of taking up the question, but somehow leave standing the president's fundamental misconception that a religion has an essence. Surely it is not fair to say that September 11 is "about" Islam. Violent hatred and intolerance can be adduced in too many corners of the religious world to imagine that it comes, simply, from the doctrines of one holy book or another. At the same time, it is difficult for me to blame Salman Rushdie, especially, for perceiving something within Islam today that is prone to violence. His non-violent, literary attack on Islam was, after all, taken by some Muslims to justify very real threats to his life.
Over the last century, the Middle East has been the location of ethnic rivalry, political and economic instability, religious conflict, territorial dispute and war. Much of this tension in the Middle East comes from the various interpretations of Islam and how the religion should be applied to politics and society. Over the last ten years, the United States and their allies have pushed to promote democracy in the Middle East. However, they too have many obstacles they must overcome. They face problems such as the compatibility of Islamic law and democracy, the issue of women’s rights, and there is always the problem of how to go about implementing a democratic reform in these countries.
The reformation of Islam by its religious authorities and will yield a more passive interpretation of Islam, therefor deterring Islamic extremism and producing a more diplomatic faith. Although Islam has made substantial progress, many would argue that Islam is incapable of change. Understanding Islam’s past is imperative to understanding its future. Since its inception, Islam has been a vio... ... middle of paper ... ...g a steady religion. The reforming of Islam will alter the philosophies The Taliban, AL Qaeda, and others who still devastate and injure under the dated teachings of the Koran and make the ferocity of the Muslim faith obsolete.
Due to violent acts by radical Islamic terrorist groups, the Western world has grappled with defining the Quranic term Jihad. The World Trade Center attacks on 9/11 have only exacerbated their confusion. It is important to understand what the word “Jihad” means before one can analyze how it being interpreted or misrepresented by the west. In Islam, Jihad refers to a duty that muslims must fulfill, or a religious duty. It could also mean the fight against someone’s negative emotions as referred to in the Oxford Islamic Studies or it could mean the struggle against nonbelievers.
There is a desire for a single society consisting of Muslim’s that the key in the path to economic and modern development for Southeast Asia. Daniels’ chapters focus in on specifically how the UMNO has influence Malayan’s into practising the faith wholeheartedly, because of the special benefits that they acquire from it. However, the negative effects of the Malayan unity are heavily portrayed in governmental elections. Malay rights organizations, PERKASA, emerged as opponents of UMNO. These groups focus on strengthening citizenship requirements with the intentions to exclude groups that are not of Islamic practicing faith.