Search results for 'Islam and politics' (try it on Scholar)

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  1. Badarul Islam (2009). Educational Foundation of Islam: It's Comparison with Western Educational Philosophies. Adam Publishers & Distributors.score: 140.0
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  2. Identity Politics (2007). Chapter Ten Agents of Change: Theology, Culture and Identity Politics Ibrahim Abraham. In Julie Connolly, Michael Leach & Lucas Walsh (eds.), Recognition in Politics: Theory, Policy and Practice. Cambridge Scholars. 175.score: 100.0
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  3. Kyle Wallace (2011). Turkish Politics: Between Europe and Islam. Constellations 2 (2):108-117.score: 49.0
    Since the inception of Turkey as an independent state, the country has based itself on Western modes of governance, with secularism being a hallmark of the nation. In recent years, Islamic parties have made inroads in government, causing consternation among the old guard and allies in Europe. Much of the modern arguments against Turkey's inclusion in the EU rely on psuedo-Orientalist ideas; Turkey is somehow so different and alien from "European" culture that they simply do not belong in the EU. (...)
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  4. J. Casanova (2012). The Politics of Nativism: Islam in Europe, Catholicism in the United States. Philosophy and Social Criticism 38 (4-5):485-495.score: 48.0
    The politics of nativism directed at Catholic immigrants in 19th-century America offer a fruitful comparative perspective through which to analyze the discourse and the politics of Islam in contemporary Europe. Anti-Catholic nativism constituted a peculiar North American version of the larger and more generalized phenomenon of anti-immigrant populist xenophobic politics which one finds in many countries and in different historical contexts. What is usually designated as Islamo-phobia in contemporary Europe, however, manifests striking resemblances with the original (...)
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  5. Ann K. S. Lambton (1981). State and Government in Medieval Islam: An Introduction to the Study of Islamic Political Theory: The Jurists. Oxford University Press.score: 45.0
    I RELIGION AND POLITICS: THE LAW Islam, like Judaism and Christianity, believes in the divine origin of government. It follows, therefore, that political ...
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  6. Ronald L. Nettler, Mohamed Mahmoud & John Cooper (eds.) (2000). Islam and Modernity: Muslim Intellectuals Respond. I. B. Tauris.score: 45.0
    This book brings together the ideas of a number of contemporary modernist and liberal Muslim thinkers, exposing an important intellectual current in Islamic thought which will be new to many Western readers. Responding to the challenges brought by colonialism and modernization, the contributors propose new conceptions and interpretations of Islam consonant with the age. Although their specific concerns and emphases vary, they all reconsider the relation between religion and politics and the incorporation of modern Western ideas.
     
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  7. F. Dallmayr (2011). Whither Democracy? Religion, Politics and Islam. Philosophy and Social Criticism 37 (4):437-448.score: 42.0
    The question raised by the article is: can democracy be religious and, if so, how? Can religious faith be reconciled with modern democratic political institutions? The article takes its departure from the biblical admonition to believers to be ‘the salt of the earth’ — a phrase that militates against both world dominion and world denial. In its long history, Islam (like Christianity) has been sorely tempted by the lure of worldly power and domination. Nor is this temptation entirely a (...)
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  8. N. Gole (2011). The Public Visibility of Islam and European Politics of Resentment: The Minarets-Mosques Debate. Philosophy and Social Criticism 37 (4):383-392.score: 42.0
    The public visibility of Islam reveals new political stakes in European democracies around issues of immigration and citizenship. By focusing on the societal debates and the controversies around the construction of mosques and minarets, this article explores the ways in which Islamic difference is manifested, perceived and framed in public life. The ‘visibility’ of Islam in public is conceptualized as a form of agency, a manifestation of religious difference that cannot be thought independent of the materiality of culture, (...)
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  9. Ronald L. Nettler (2000). Mohamed Talbi's Ideas on Islam and Politics: A Conception of Islam for the Modern World. In Ronald L. Nettler, Mohamed Mahmoud & John Cooper (eds.), Islam and Modernity: Muslim Intellectuals Respond. I. B. Tauris.score: 39.0
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  10. Cemil Aydin (2004). The Politics of Conceptualizing Islam and the West. Ethics and International Affairs 18 (3):89–96.score: 36.0
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  11. Farhad Kazemi (forthcoming). Gender, Islam, and Politics. Social Research.score: 36.0
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  12. Barbara Degorge (2000). Millennial Islam in Africa: Sufi Politics in the Sudan. The European Legacy 5 (2):195-206.score: 36.0
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  13. Nancy Tapper (1985). M. Heper and R. Israeli (Eds.). Islam and Politics in the Modern Middle East. Pp. 131. (London & Sydney: Croom Helm, 1984.) £13.95. [REVIEW] Religious Studies 21 (3):434-436.score: 36.0
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  14. Asgharali Engineer (2011). The Prophet of Non-Violence: Spirit of Peace, Compassion & Universality in Islam. Vitasta Pub..score: 36.0
    Section 1. Introduction. The prophet of non-violence -- section 2. Women in Islam. Women in the light of hadith -- Violence against women and religion -- section 3. War and peace in Islam. Theory of war and peace in Islam -- Centrality of jihad in post Qurʼanic period -- Jihad? But what about other verses in the Qurʼan? -- Islam, democracy and violence -- A critical look at Qurʼanic verses on war and violence -- section 4. (...)
     
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  15. Joshua R. Furnal (2014). Religion and Politics: Islam and Muslim Civilization (Second Edition). By Jan‐Erik Lane & Hamadi Redissi. Pp. 354, Ashgate 2009, £35.00. [REVIEW] Heythrop Journal 55 (3):520-521.score: 36.0
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  16. Liberation Of Man, From Subjection To, Than Whom There & Creator Of All (2002). Islam and Politics. In John D. Caputo (ed.), The Religious. Blackwell.score: 36.0
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  17. C. Muzafar (2000). Islam: Justice and Politics. Journal of Dharma 25 (3-4):260-280.score: 36.0
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  18. Jean-Louis Triaud (2003). Barbara CALLAWAY Et Lucy CREEVEY, The Heritage of Islam. Women, Religion and Politics in West Africa, Boulder Et Londres, Lynne Rienner Publishers, 1994, 221 P. [REVIEW] Clio 6.score: 36.0
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  19. Mehmet Karabela (2013). The Dream in Islam: From Qur'anic Tradition to Jihadist Inspiration. [REVIEW] Political Studies Review 11 (2):232-233.score: 34.0
  20. Eleanor Abdella Doumato & Gregory Starrett (eds.) (2007). Teaching Islam: Textbooks and Religion in the Middle East. Lynne Rienner Publishers.score: 33.0
     
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  21. Imtiyaz Yusuf, Ismaʼ Al-Faruqi & R. il (eds.) (2012). Islam and Knowledge: Al Faruqi's Concept of Religion in Islamic Thought: Essays in Honor of Isma'il Al Faruqi. I.B. Tauris.score: 33.0
  22. Imtiyaz Yusuf & Ismaʼil R. Al-Faruqi (eds.) (2012). Islam and Knowledge: Al Faruqi's Concept of Religion in Islamic Thought: Essays in Honor of Isma'il Al Faruqi. I.B. Tauris.score: 33.0
  23. Muhsin Mahdi (2001). Alfarabi and the Foundation of Islamic Political Philosophy. University of Chicago Press.score: 30.0
    In this work, Muhsin Mahdi--widely regarded as the preeminent scholar of Islamic political thought--distills more than four decades of research to offer an authoritative analysis of the work of Alfarabi, the founder of Islamic political philosophy. Mahdi, who also brought to light writings of Alfarabi that had long been presumed lost or were not even known, presents this great thinker as his contemporaries would have seen him: as a philosopher who sought to lay the foundations for a new understanding of (...)
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  24. Antony Black (2008). The West and Islam: Religion and Political Thought in World History. OUP Oxford.score: 30.0
    This comparative history of political thought examines what the Western and Islamic approaches to politics had in common and where they diverged. The book considers how various ancient and medieval thought-patterns did or did not lead to modern developments; and how sacred monarchy, the legitimacy of the state, and the role of the people were looked upon in each culture. The author focuses on the period from the rise of Islam to the European Reformation, but his analysis extends (...)
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  25. Afshin Ellian (2008). Monotheism as a Political Problem: Political Islam and the Attack on Religious Equality and Freedom. Telos 2008 (145):87-102.score: 30.0
    The relation between religion and politics is a legal-philosophical theme that has once again come to the foreground, due primarily to the terrorist attacks of 9/11 and the ensuing international debate on the nature of Islam. Yet every discussion of Islam encounters the resistance of political correctness, which exercises an enormous pressure on academic freedom, often resulting in self-censorship. Philosophy does not have as its primary goal the establishment of world peace. Instead, it begins by asking questions (...)
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  26. Nader Hashemi (2014). Rethinking Religion and Political Legitimacy Across the Islam–West Divide. Philosophy and Social Criticism 40 (4-5):439-447.score: 30.0
    The relationship between religion and politics is a bone of political contention and a source of deep confusion across the Islam–West divide. When most western liberals cast their gaze on Muslim societies today, what they see is deeply disconcerting. From their perspective there is simply too much religion in public life in the Arab-Islamic world, which raises serious questions for them about the prospects for democracy in this part of the world. This article critically explores the relationship between (...)
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  27. Hamadi Redissi (2014). The Decline of Political Islam's Legitimacy The Tunisian Case. Philosophy and Social Criticism 40 (4-5):381-390.score: 30.0
    The ‘rise’ and ‘decline’ refer to the rationale behind Islamic attractiveness and its rejection. What I intend to write is a narrative based on theoretical intuitions and empirical facts very different from Olivier Roy’s thesis on the ‘failure’ of political Islam (1992) and Asef Bayat’s post-Islamism (1996). My theoretical intuition is that political Islam has for years at best taken advantage of a long-term series of failures. First, there is the failure of modernization, of secularity and of national (...)
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  28. Erwin Isak Jakob Rosenthal (1958/1985). Political Thought in Medieval Islam: An Introductory Outline. Greenwood Press.score: 30.0
     
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  29. Mostapha Benhenda (2011). Liberal Democracy and Political Islam: The Search for Common Ground. Politics, Philosophy and Economics 10 (1):88-115.score: 28.0
    We seek to establish a dialogue between democratic and Islamic normative political theories. To that aim, we show that the conception of democracy underlying a prominent Islamic political model is procedural. We distinguish proceduralism from a liberal conception of democracy. Then, we explain how bringing together Islamic political theory and democracy alters the meaning of the latter. In other words, we show that democracy within Islam often means democracy within Islamic limits.
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  30. Zainal Abidin Bagir (2012). Practice and the Agenda of “Islam and Science”. Zygon 47 (2):354-366.score: 27.0
    Abstract When speaking about Islam and contemporary issues in science, Guessoum's Islam's Quantum Question shares many characterizations with Barbourian science and religion discourse. The focus is on theological responses to particular scientific theories. In this article I suggest an expansion of the discourse by looking at how science meets religion (as well as other local system of knowledge) in practice, in particular events such as natural disaster, when they are called upon as sources of meaning making. The encounter (...)
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  31. Joseph M. Schwartz (2004). Misreading Islamist Terrorism: The "War Against Terrorism" and Just-War Theory. Metaphilosophy 35 (3):273-302.score: 24.0
  32. T. Kuran (2013). The Political Consequences of Islam's Economic Legacy. Philosophy and Social Criticism 39 (4-5):395-405.score: 24.0
    Several of the Middle East’s traditional economic institutions hampered its political development by limiting checks on executive power, preventing the formation of organized and durable opposition movements, and keeping civil society weak. They include Islam’s original tax system, which failed to protect property rights; the waqf, whose rigidity hampered the development of civil society; and private commercial enterprises, whose small scales and short lives blocked the development of private coalitions able to bargain with the state. These institutions contributed to (...)
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  33. Safdar Ahmed (2013). Reform and Modernity in Islam: The Philosophical, Cultural and Political Discourses Among Muslim Reformers. Distributed in the United States and Canada Exclusively by Palgrave Macmillan.score: 24.0
    Ahmed uncovers new historiographical perspectives by critically examining the work of prominent intellectuals, such as Muhammad Abduh, Qasim Amin and Abdul A'la Maududi.
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  34. Naser Ghobadzadeh (2013). Religious Secularity: A Vision for Revisionist Political Islam. Philosophy and Social Criticism 39 (10):0191453713507014.score: 24.0
    Despite its promises, the Islamic state of Iran has systematically prioritized political considerations over religious precepts, inadvertently generating a reformist religious discourse that challenges the very foundations of the Islamic state. This article conceptualizes the religious secularity discourse and the paradoxes ingrained in the Islamic state. The religious secularity discourse rejects the notion that Islamic holy texts offer a blueprint for governance and calls for the secular democratic state to realize the core principle of Islam: justice [Adl]. Towards this (...)
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  35. Jurgen Slembrouck (ed.) (2010). Onze Waarden?: Welke Toekomst Voor Het Humanisme? Upa, University Press Antwerp.score: 24.0
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  36. Suhaylah Zayn al-ʻĀbidīn Ḥammād (2005). Al-Irhāb: Asbābuh-- Ahdāfuh-- Manābiʻuh-- ʻilājuh. Markaz Al-Rāyah Lil-Tanmiyah Al-Fikrīyah.score: 24.0
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  37. Faḍl Allāh Muḥammad Ismāʻīl (2004). Ḥuqūq Al-Insān: Bayna Al-Fikr Al-Gharbī Wa-Al-Fikr Al-Islāmī. Maktabat Bustān Al-Maʻrifah.score: 24.0
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  38. Muḥammad Taqī Jaʻfarī (2005). Positive Mysticism. Allameh Jafari Institute.score: 24.0
     
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  39. Arif Mohammed Khan (2010). Text and Context: Quran and Contemporary Challenges. Rupa & Co..score: 24.0
     
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  40. Muḥammad Khātamī (2005). La Religion Et la Pensée Prises au Piège de L'Autocratie: Voyage au Cœur de la Pensée Politique des Musulmans Pendant l'Essor Et au Déclin de la Civilisation Islamique. Peeters.score: 24.0
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  41. Nur Serter (2010). Dinde Siyasal İslam Tekeli. Derin Yayınları.score: 24.0
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  42. Hilmi Yavuz (2009). İslamʹın Zihin Tarihi: Bir Müslüman Aydının İslam Üzerine Düşünceleri. Timaş.score: 24.0
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  43. Holger Zapf & Lino Klevesath (eds.) (2012). Staatsverständnisse in der Islamischen Welt. Nomos.score: 24.0
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  44. Ramin Jahanbegloo & Bhikhu Parekh (2011). Talking Politics: Bhikhu Parekh in Conversation with Ramin Jahanbegloo. OUP India.score: 23.0
    The fifth in the series of Ramin Jahanbegloo's interviews of prominent intellectuals who have influenced modern Indian thought, in Talking Politics Jahanbegloo converses with Bhikhu Parekh, one of the leading political philosophers of our time. The book addresses issues encompassing cultural diversity and global ethics to universal moral rights and duties, liberal democracy, and the importance of multiculturalism in the contemporary global scenario. The dialogue flows effortlessly from Parekh's descriptions of his early life in undivided India, his travels in (...)
     
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  45. M. A. Cook (2000). Commanding Right and Forbidding Wrong in Islamic Thought. Cambridge University Press.score: 22.0
    What kind of duty do we have to try to stop other people doing wrong? The question is intelligible in just about any culture, but few of them seek to answer it in a rigorous fashion. The most striking exception is found in the Islamic tradition, where 'commanding right' and 'forbidding wrong' is a central moral tenet already mentioned in the Koran. As an historian of Islam whose research has ranged widely over space and time, Michael Cook is well (...)
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  46. Lasse Thomassen (2011). (Not) Just a Piece of Cloth: "Begum", Recognition and the Politics of Representation. Political Theory 39 (3):325 - 351.score: 22.0
    To understand the politics of recognition, one must conceive of it as a politics of representation. Like representation, recognition proceeds at once in a constative and a performative mode, whereby they bring into being what is simultaneously represented or recognized. This structure has paradoxical implications. The politics of recognition is also a politics of representation in the sense that it always involves questions such as, Which representations are recognized? Whose representations are they? The reverse is also (...)
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  47. Shabbir Akhtar (2007). The Quran and the Secular Mind: A Philosophy of Islam. Routledge.score: 21.0
    This book is concerned with the rationality and plausibility of the Muslim faith and the Quran, and in particular how they can be interogated and understood through western analytical philosophy. It is also explores how Islam can successfully engage with the challenges posed by secular thinking. The Quran and the Secular Mind will be of interest to students and scholars of Islamic philosophy, philosophy of religion, Middle East studies, and political Islam.
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  48. Lenn Evan Goodman (2003). Islamic Humanism. Oxford University Press.score: 21.0
    Tracing the course of thought, action, and expression in the golden age of Islamic civilization, L. E. Goodman's Islamic Humanism paints a vivid panorama that departs strikingly from the all too familiar image of Islamic dogma, authoritarianism, and militancy. Among the poets and philosophers, scientists and historians, ethicists and mystics of Islam, Goodman finds a warm and vital humanism, committed to the pursuit of knowledge and to the cosmopolitan values of generosity, tolerance, and understanding. Drawing on a wide range (...)
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  49. Irene Oh (2007). The Rights of God: Islam, Human Rights, and Comparative Ethics. Georgetown University Press.score: 21.0
    Their treatment of such human rights political participation, freedom of conscience, and religious toleration demonstrate, Oh says, that Islam should have a ...
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  50. Irene Oh (2010). Motherhood in Christianity and Islam: Critiques, Realities, and Possibilities. Journal of Religious Ethics 38 (4):638-653.score: 21.0
    Common experiences of mothering offer profound critiques of maternal ethical norms found in both Christianity and Islam. The familiar responsibilities of caring for children, assumed by the majority of Christian and Muslim women, provide the basis for reassessing sacrificial and selfless love, protesting unjust religious and political systems, and dismantling romanticized notions of childcare. As a distinctive category of women's experience, motherhood may offer valuable perspectives necessary for remedying injustices that afflict mothers and children in particular, as well as (...)
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