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Esposito and DeLong-Bas distinguish four attitudes toward Islam and democracy prominent among Muslims today: [35] Advocacy of democratic ideas, often accompanied by a belief that they are compatible with Islam, which can play a public role within a democratic system, as exemplified by many protestors who took part in the Arab Spring uprisings;
Political aspects of Islam are derived from the Islamic religion, which is based on the Quran, ḥadīth literature, and sunnah (accounts of the sayings and living habits attributed to the Islamic prophet Muhammad), [1] [2] and elements of political movements and tendencies followed by Muslims or Islamic states throughout the history of Islam. [3]
Martin Kramer was one of the first experts to start using the term political Islam in 1980. In 2003, he stated that political Islam can also be seen as tautology because nowhere in the Muslim world is a religion separated from politics. [5] [6] Some experts use terms like Islamism, pointing out the same set of occurrences or they confuse both ...
Islamic modernism is a movement that has been described as "the first Muslim ideological response to the Western cultural challenge", [Note 1] attempting to reconcile the Islamic faith with values perceived as modern such as democracy, civil rights, rationality, equality, and progress. [2]
The religio-political ideology of Islamism (also often called political Islam or Islamic fundamentalism) [1] which has "arguably altered the Middle East more than any trend since the modern states gained independence", redefining "politics and even borders" (according to at least one observer (author Robin Wright), [2] is active in many countries around the world.
Islamic Government (Persian: حکومت اسلامی, romanized: Ḥokūmat-i Eslāmī), [2] or Islamic Government: Jurist's Guardianship (Persian: حکومت اسلامی ولایت فقیه, romanized: Ḥokūmat-i Eslāmī Wilāyat-i Faqīh) [3] is a book by the Iranian Shi'i Muslim cleric, Islamic jurist and revolutionary, Ayatollah Ruhollah Khomeini.
This is a list of political parties espousing Islam as its main identity without principal adherence to the particular ideology of political Islam, or taking a theological position of wasat which advocates for politico-religious centrism, Islamic democracy, Third Way, progressivism and liberalism.
However, after much wrangling, it failed to agree, with the principal issue being the role of Islam in the new state. In July 1958, army chief-of-staff Abdul Haris Nasution suggested returning to the 1945 Constitution. The army organised demonstrations in favour of this, and the idea gained popularity with a number of political parties.