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This book explains how Islamism works. Islamism, whether Sunni or Shi`i, is the most existential threat to the human race in the 21st century. It is the ideology of hate, discrimination, and intolerance. It is the emblem of homophobia, misogyny, and bigotry. It can be compared to communism and fascism of the 20th century in terms of damage to human society. Every component of communism and fascism incorporated in Islamism is wrapped with religiosity and entwined with this new reading of Islam.
This book offers a comparative and cross-cultural history of Islamic reform and European colonialism as both dependent and independent factors in shaping the multiple ways of becoming modern in Indonesia and Malaya during the first half of the twentieth century.
This is the first English-language survey of Pakistan’s socio-economic evolution. Mohammad Qadeer gives an essential overview of social and cultural transformation in Pakistan since independence, which is crucial to understanding Pakistan’s likely future direction. Pakistan examines how tradition and family life continue to contribute long term stability, and explores the areas where very rapid changes are taking place: large population increase, urbanization, economic development, and the nature of civil society and the state. It offers an insightful view into Pakistan, exploring the wide range of ethnic groups, the countryside, religion and community, and popular culture and national identity. It concludes by discussing the likely future social development in Pakistan, captivating students and academics interested in Pakistan and multiculturalism. Qadeer’s impressive work is a comprehensive examination of social and cultural forces in Pakistani society, and is an important resource for anyone wanting to understand contemporary Pakistan.
Despite their close geographic and cultural ties, Indonesia and Malaysia have dramatically different Islamic education, with that in Indonesia being relatively decentralized and discursively diverse, while that in Malaysia is centralized and discursively restricted. The book explores the nature of the Islamic education systems in Indonesia and Malaysia and the different approaches taken by these states in managing these systems. The book argues that the post-colonial state in Malaysia has been more successful in centralising its control over Islamic education, and more concerned with promoting a restrictive orthodoxy, compared to the post-colonial state in Indonesia. This is due to three factors: the ideological makeup of the state institutions that oversee Islamic education; patterns of societal Islamisation that have prompted different responses from the states; and control of resources by the central government that influences centre-periphery relations. Informed by the theoretical works of state-in-society relations and historical institutionalism, this book shows that the three aforementioned factors can help a state to minimize influence from the society and exert its dominance, in this case by centralising control over Islamic education. Specifically, they help us understand the markedly different landscapes of Islamic education in Malaysia and Indonesia. It will be of interest to academics in the field of Southeast Asian Studies, Asian Education and Comparative Education.
Analyzes Muslim countries' contemporary problems, particularly violence, authoritarianism, and underdevelopment, comparing their historical levels of development with Western Europe.
The relationship between the Islamic Republic of Iran and the Western World is fraught with challenges and tensions. In order to generate the capacity for greater engagement and dialogue, there is a need for the West to better understand the complex ideological developments that are central to Iran. Majid Mohammadi charts the central concepts and nuances of the ideological map of post-revolutionary Iran, and examines the rise and development of Shi'i Islamism. He recognizes that the Islamic Republic of Iran and Iranian political discourse are the outcome of contesting perspectives and ideologies: identity-oriented, socialist, nationalist, authoritarian, Shari'a, scripturalist, mystical, militarist and fascist. This is a comprehensive, comparative contribution to one of today's most important topics: that of the relationship between Political Islam and the West.
Modern states increasingly seek to regulate religious expression, practice and discourse. This is profoundly evident at many levels of Islamic policy interaction: from debates about the banning of the Muslim face-veil in Europe to civic re-education programmes for Muslim citizens in China. Governance of Islam in Pakistan provides a systematic account of how interactions between multiple public and private bodies direct the regulation and standardisation of Islam in one of the largest Muslim-majority states in the world. Analysis centres on the institutional development of the Council of Islamic Ideology, a constitutional body tasked with issuing advice to the executive and legislature about the compatibility of laws with Islamic principles. Based on archival material that has been subject to little scholarly attention, and interviews with Council members and staff of other state bodies, Sarah Holz proposes governance as an analytical framework to study the negotiation of religious expression, practice and discourse. In contrast to the established Islamisation narrative which generally labels such religious institutions as mere rubberstamps in the process of policy-making, the study of governance offers an alternative approach that enables examination of the dynamic competition and cooperation among multiple actors. Through collective interaction the Council and other relevant bodies are active players in the governance of Islam. Insights gained from analysis of the ideational, structural and functional evolution of the Council offers a Global South perspective on liberal democratic ideas about the functionality of the modern state and its institutional structure. Issues of economic, cultural and local/international political influence bear strongly in governance analysis. Engagement with the governance policy tool has applicability across the social sciences, but is particularly relevant for South Asian/Near and Middle East Studies.
"The aim of this book is to encourage mutual understanding between the Islamic and Western worlds. The majority of Muslims are peaceable, law-abiding citizens. However, Muslim fundamentalists, described here as ""Islamists"", presents a challenge to the valu"
This handbook explores the ways in which Islam, as one of the fastest growing religions, has become a global faith for both Muslims and non-Muslims in Southeast Asia with its universality, inclusivity, and shared features with other Islamic expressions and manifestations. It offers an up-to-date, wide-ranging, comprehensive, concise, and readable introduction to the field of Islam in Southeast Asia. With specific themes of pertinent contemporary relevance, the contributions by experts in the field provide fresh insights into the roles of states, societies, scholars, social movements, political parties, economic institutions, sacred sites, and other forces that structured the faith over many centuries. The handbook is structured in three parts: Muslim Global Circulations Marginal Narratives Refashioning Pieties This handbook stands out as a single and synergistic reference work that explores the ebb and flow of Islam seeking to decenter many existing assumptions about it in Southeast Asia. It will be an indispensable resource for scholars, students, and policymakers working on Islam, Muslims, and their interactions with other communities in a plural setting.
The twentieth century saw the rapid rise of groups of Muslims who use Islam as an ideological weapon for their political ends. This is commonly referred to in scholarly and media writings as Islamism, and its proponents are designated as ‘Islamists’, not Muslims, in order to stress that they are attributing an ideological dimension to Islam. There are many Islam-oriented groups, but, as might be expected, the use of scriptural language is a common characteristic of their rhetoric. For instance, they all use scriptural references as an immutable source of authority in the social, ethical and political spheres. While they do not always share the same strategies and goals, these groups nevertheless resort to the same sources of authority and deploy similar terms of reference. Unlike some Islam oriented parties, the Party of Justice and Development (PJD) in Morocco does not focus on commonly used precepts such as madawiyya (a return to Islamic principles), shumuliyya (a comprehensive application of Islam in all spheres of life) and al da’awa al nidaliyya (a call for struggle to bring about the Islamization of both state and society). Over recent decades, there has been an increasing presence of mass Islam-oriented movements and parties with an important role in national politics. The PJD represents a good regional sample for measuring the impact of different internal politics and political contexts on Islam-oriented political movements and parties' ideological orientations and political communication in Morocco. This book explores the PJD’s political ideologies since its re-emergence under its current name, and investigates the factors which shape its political ideologies. In addition, it examines the party’s political communication, and uncovers its use of communication technology, particularly the Internet, in its political advertising strategies.