...step in the socio-political life, defining the political structure of society, moral and cultural values and even economic life. The simplest example of relation between religion and politics is when the government becomes the center of religion. That means the governor or leader is proclaimed as God. For example Roman empire, people worship to the Emperor. Another example of relation between politics and religion is the subordination of the political power to religious structures. All political power belong to the chief representative of the religion. For instance, Pope in Vatican or Dalai Lama in Tibet. Synthia- Christianity Laura- Buddhism Buddhism- one of the ancient religions. The fate of Buddhism in various countries was different: in one it was superseded by other religions, in others, on the contrary, has strengthened, but in both cases its influence on various aspects of social life was great. It manifested itself in political doctrines, and culture. In Kampuchea was widespread situation“king as a God" so Buddhism performs certain functions, then the higher Buddhist monks actively participated in the political struggle Buddhism and democracy: the legitimation of mixed regimes and opposition protest On the background of the Buddhist revival could not appear new ideology and organization, synthesizing Buddhism and the democratic (party and electoral) politics. The twentieth century has given rise to this new phenomenon as "political monasticism", which...
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...of conflict in the modern world? Huntington argues that religion is at the heart of identity politics in terms of creating culture and therefore the religious revival seen in some places (especially the Islamic world). This is one of the main factors that brought about the clash of civilisation. However, it is important to consider all the other factors that have contributed to conflict in the modern world as some people argue that religion can in fact unite members. In the modern world today, religion has played a vital role in the cause of conflict. According to Huntington, Islamic fundamentalists do not accept the principles of Western cultures. Fundamentalists believe certain principles are recognised as essential truths that have unchallengeable and overriding authority. Fundamentalists believe the teachings of the western value contradict the teachings of the Qur’an as interpreted by Islamic extremists and it is this that causes a clash between Islam and west. For example, the Islamic world invaded Paris only very recently due its secular rules and regulations that overshadowed and mocked the Islamic teachings. Furthermore, religion has undoubtedly been a huge factor in emphasising feelings of ethnic nationalism. This has been evident in India with an upsurge in both Hindu and Sikh nationalism. Hindu political party’s have made several attempts to make Indian national identity linked to Hinduism in the expense of Islam and Sikhism whilst radical Sikhs have called for...
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...Ch. 19 The Iranian Revolution and the Revival of Islam The chapter started by describing how influential the Iranian Revolution turned out to be. Not only to of course the Iranians which saw the overthrow of the American installed Shah, and a radical change in laws which saw a change from secular to Islamic codes but also to Islamic states worldwide. There were many in the position of leadership that did not welcome the success of the revolution. Those nations that did have problem were primarily the conservative monarchs both religious and secular; these officials did not want the emergence of a militant Islamic Republic. Another nation that had problems with the change was the United States. After the Shah was deposed the United States...
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...Al-Mawardi Introduction: Abul Hasan Ali bin Muhammad bin Habib-al-Mawardi is the first writer on political theory in the history of Islam. Except Ibn-e-Khaldoon, all the jurists, thrologists and political philosophers who have followed him, down to our own days, have hardly made any improvement upon his thoughts. He was born in 974 AD and died in 1058 AD. Al-Mawardi was regarded as one of the versatile and most learned jurists of his age, and his opinions laid emphasis in the world of law and jurisprudence. He belonged to the orthodox Shafi’te school of jurisprudence and still we find traces of the pure rationalism. Like other Muslims he received the traditional education, and he wrote on many topics besides law, like, a Commentary on the Quran, a treatise on prophecy and several works on Ethics. As far his legal writings, it is noteworthy that “Government and administration, at all levels, were his principal concerns.” Al-Mawardi started his career as a professor of law and jurisprudence at Basra and Baghdad, and later on he was appointed as Qazi-ul-Quzat of Baghdad by a-Qaim, Abbasid Caliph and he was also conferred an honorific title of Aqdal-Quat or the Supreme Justice. But he declined to accept this offer of appointment because he said there were far abler people who deserved the title much more than himself. It is related that he did not publish any of his works in his lifetime. When a friend asked why he kept his books back he replied that it was because he felt...
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...phase of internal convulsion and uncertainty marked by political instability, economic under-development and deprivation, scientific and technological backwardness, and cultural dislocation. The situation for the Muslim world is further aggravated because of the multifarious challenges confronting it on the external front. The need of the hour is for the Muslim intelligentsia and leaders to realise the gravity of the situation and present to their compatriots well-considered views on overcoming the political, economic, social and cultural hindrances blocking the way to progress, prosperity and internal stability. The present condition of the Muslim world needs to be analysed in correct historical perspective. The Muslim civilisation, which had been in the vanguard of human intellectual and economic progress for several centuries after its birth, started showing signs of slackening around the seventeenth century A. D. Muslim scholars lost the appetite for intellectual enquiry. Instead of opening new horizons for intellectual growth, they simply became the followers of dogmas inherited from the past. The Muslim civilisation thus lost the vitality and dynamism which had characterised its earlier periods when it was at the zenith of its glory. This loss of intellectual vigour and development resulted in stagnation in political, economic, cultural, scientific, industrial and technological fields putting the Islamic civilisation at a disadvantage vis-à-vis the Western nations...
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...One of the most divisive social issues that still continues to divide the modern Arab world is over the wearing of the veil and whether it should be a requirement or should be able to worn freely . Liberal Islamic believers see the veil as … “is the uniform of oppression”(Islam Unveiled) and used for political purposes. While more conservative Islamic believers see the veil as “a new form of political liberation”(Islam Unveiled) from Western influences. The traditional Islamic head veil is a religious visual representation of the individualistic identity battle that the Arab people still struggle with. Not only does the veil controversy complicate individual identity, but it also complicates the definition of Arab identity. Through these particular women wearing the veil, we are not just able to...
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...government. While Nasser was controlling the state of Egypt it was still a secular state, leaving the minority religions under somewhat stable state under the constitution of Egypt. Nasser kept the state secular such as having an one-party system which prevented religious groups like the Muslim Brotherhood from an opportunity to voice their political views. This made the Arab Socialist Union the sole party in parliament under the Nasser era. After the death of Gamal Abdel Nasser in 1970, there was a huge shift once Anwar Sadat seized control as being the secretary of the former Prime Minister Nasser. Anwar Sadat drafted a new constitution, which included the principles of Sharia into the Egyptian constitution. The state changed from being a secular state to becoming a religious state. Anwar Sadat abolished certain views of Nasser, which he did not agree with. He abolished the one party rule, which gave an opportunity to Islamic groups such as the Muslim Brotherhood to influence their ideas politically. Thus, I will analyze Sadat’s ideas for implementing the Sharia into the 1971 constitution with limitations of structuralism triggering the revival of interest in the role of idea in policy analysis. An Ideational Approach is weak to consider viewing the dilemma next to Rational Choice Theory. Anwar Sadat implemented the principles of Sharia...
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...the Two-Nation Theory. This theory held that there were two nations, Hindus and Muslims living in the territory of the Sub-continent. Sir Syed Ahmad Khan was the first exponent of the Two-Nation Theory in the modern era. He believed that India was a continent and not a country, and that among the vast population of different races and different creeds, Hindus and Muslims were the two major nations on the basis of nationality, religion, way-of-life, customs, traditions, culture and historical conditions. The politicization of the Muslim community came about as a consequence of three developments: Various efforts towards Islamic reform and revival during the late 19th and early 20th centuries. The impact of Hindu-based nationalism. The democratization of the government of British India. While the antecedents of Muslim nationalism in India go back to the early Islamic conquests of the Sub-continent, organizationally it stems from the demands presented...
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...Political Islam is playing a major rule now in the current political scene; so it is important to analyze how it rose in Egypt and how it has been shaped over the years. The political Islam is mainly a set of ideologies that holds the belief that Islam can be a political ideology as much as it is a religion. Although Islamic thinkers have always emphasized the enforcement of the Islamic law (Sharia) as the main reference of the state’s political and social ideologies, they never agreed on the exact means and degree of enforcing it. This difference of course dates back to the early times of Islam when different interpretations lead to a schism in the guided Caliphate called the Great Fitna which results we have to bear with until today. As the Islamic Thinker Mohamed Abdu suggested the Holy text is “alive” in the sense that its interpretations differ greatly depending on the background of the interpreter, these different interpretations lead to the forging of different schools of thought and Madhabs. And as political Islam is directly derived from Islamic teachings and has been affected by the differences in interpretations, Political Islam has never been united under one banner. The Ex Egyptians presidents Gamal Abd El Nasser and Anwar El Sadat had their different ways in dealing with the Islamists and of course helped in shaping political Islam in Egypt. Before Gamal Abd El Nasser, Egypt’s second president, Islamist groups were largely concerned with seeking independence from...
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...literature and culture. One of the major differences between the Carolingian, Macedonian and Islamic Renaissances, were the people that were allowed to participate in learning the arts. In the Islamic Renaissance the Muslims built schools called madrasas that were attached to Mosques, only males were allowed to attend and it consisted of mostly the upper and middle class; but they did have some scholarships that was given out to others of the lower class. The Macedonian Renaissance also just allowed male students, but it was only the upper class that was allowed to attend, they did not extend the right to learn to the middle or lower class this enable “the scholarly elite thrive again.” (Hunt Page 274) When it came to the Carolingian Renaissance male and female were both allowed as well as all class of people, upper, middle and lower, believing that all that could learn should learn “Carolingians were thinking about the importance of religious education for more than small elite.” (Hunt Page 287) Thinking that if everyone learned it would strengthen the kingdom. The Macedonian rulers wanted to educate the upper class and encourage learning about Roman ways and traditions in order to make the kingdom like it was in ancient Rome. They wanted to be able to obtain the dominance that the Romans once accomplished. Their renaissance period lasted longer than the Carolingian and the Islamic they seemed more adapted of fighting off opposing forces. “Military victories brought new...
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...Courtney Holmes March 5, 2014 HIS 276- Dr. Kalinga Test one Mansa Kankan Musa ascended the throne in 1312 and ultimately revived Mali. He was well known for stimulating Mali in many different ways. Before Mansa Musa’s accession to the throne, Mali was in a period of political instability. He ruled for approximately twenty-five years, which brought wealth and consistency to Mali. This ultimately expanded the empire. Mansa Musa gave away so many gifts of gold that the value of gold fell and did not recover for about twelve years. Although he spent his money generously, he did a lot to strengthen the economy of Mali. This included establishing communications with certain areas, strengthening trade, encouraging new eating habits, and promoting a sense of unity. To strengthen trade in Mali, Mansa Musa created strategic bonds with Morocco and Egypt. Both of these places were important because of their locations along trade routes. By communication with these areas, he solidified these trade routes. Timbuktu also became an important part of the trans-Saharan trade, as well. He also encouraged new eating habits to increase food sources. One example is the unconventional eating of crocodiles. Mansa Musa promoted a sense of unity by encouraging the knowledge of Islam. One of the major aspects of Mansa Musa’s rule was his lavish hajj to Mecca in 1324. This pilgrimage promoted Islam, which strengthened and encouraged education through the Quran. Upon his return, Mansa Musa brought with...
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...The Clash of Civilizations? by Samuel P. Huntington (SAMUEL P. HUNTINGTON is the Eaton Professor of the Science of Government and Director of the John M. Olin Institute for Strategic Studies at Harvard University. This article is the product of the Olin Institute's project on "The Changing Security Environment and American National Interests”. THE NEXT PATTERN OF CONFLICT WORLD POLITICS IS entering a new phase, and intellectuals have not hesitated to proliferate visions of what it will be -- the end of history, the return of traditional rivalries between nation states, and the decline of the nation state from the conflicting pulls of tribalism and globalism, among others. Each of these visions catches aspects of the emerging reality. Yet they all miss a crucial, indeed a central, aspect of what global politics is likely to be in the coming years. It is my hypothesis that the fundamental source of conflict in this new world will not be primarily ideological or primarily economic. The great divisions among humankind and the dominating source of conflict will be cultural. Nation states will remain the most powerful actors in world affairs, but the principal conflicts of global politics will occur between nations and groups of different civilizations. The clash of civilizations will be the battle lines of the future. Conflict between civilizations will be the latest phase of the evolution of conflict in the modern world. For a century and a half after the emergence of the...
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...How the Crusades Changed the World HIS/276CA June 23, 2014 How the Crusades Changed the World The Dark Ages were a time of cultural recession for Western Europe. The barbarian invasions during the fifth and sixth centuries had obliterated the Roman Empire in the West. The wisdom of the lost Empire was nothing more than a memory. The Crusades offered endless opportunity and provided exposure the knowledge, culture, and resources that fueled the European progression into the Renaissance; a fortuity that shifted both cultural and religious power in the modern world. By the end of the 10th century, Western Europe was destitute. The inhabitants could not farm their land properly, and soon a cycle of famine, flood, and disease began to dictate the lives of the people. The only surviving institution was the Western Church in Rome. Roman popes soon began to challenge the Byzantine emperors for ultimate control of the church. Tension grew between the two branches of Christianity, which lead to cultural, theological, and irreconcilable differences between the Roman Catholic Church in Western Europe and the Greek Orthodox Church in the Byzantine Empire (Stalcup, 2000). This event, known as the East-West Schism in 1054, was a precursor to the Protestant Reformation (Stalcup, 2000). Meanwhile, a holy war in Spain between Christian Europeans and Muslims terrorized the outskirts of Rome during the tenth and eleventh centuries. Western Europe became very accustomed to religious...
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...Chantal Badie Islamic Extremists English 135-Advanced Composition Devry University Dr. Ralph Monday April 7, 2011 Islamic Extremists Nearly everyone has heard about Islam and the Arab world. In addition, many countries have already faced issues with the Muslim believers. Islam has caused problems, terrorist attacks, anti-democracy all over the world. They were also very successful in sending a message of who they truly are. People who are literally obedient to the Islamic faith are called Islamic Extremists. People, who are of the Islamic faith however desire to survive in peace without tribulations are not considered obedient or dutiful to the Islamic faith, these people are called moderate Muslims. Therefore, the Islamic religious extremists are the major group in Islam who follow the Qur’an word for word and create extreme violence that moderate Muslims do not. Islamic extremism started in Egypt in the late 1920s. During the inter-war years, the country was occupied by the British military. The Nationalist Wafd movement, led by Saad Zaghloul, opposed the presence of the British, as would anyone whose country is being occupied by a foreign military power. (A brief history of Islamic extremism) In 1928, Hassan al-Banna established the term “The Muslim Brotherhood” which was the first Islamist movement. The British government supported the nascent movement in an attempt to counterbalance the Nationalists. In modern Egyptian politics, the Muslim Brotherhood is the largest...
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...Islamic Revivalism Movement Towards The Establishment Of Islamic Banking And Finance In Malaysia Islamic revivalism refers to a revival of the Islamic religion throughout the Islamic world, that began roughly sometime in 1970s and is manifested in greater religious piety, and community feeling, and in a growing adoption of Islamic culture, dress, terminology, separation of the sexes, and values by Muslims. It has been defined by some of the Muslim scholar as the cleansing in an effort to return Islam to its original pure form. One striking example of it is the increase in attendance at the Hajj, the annual pilgrimage to Mecca, which grew from 90,000 in 1926 to 2 million in 1979 (Kepel, Gilles, Jihad: on the Trail of Political Islam, Harvard University Press, 2002) The emergence of the Islamic revivalist movements in Malaysia in 1970 was spawned by the global Islamic resurgence and internal fissures or cracks in the Malay Muslim community. There has been an intensification of Islamic activities since the 1970s which include the establishment of Islamic banking and finance. The process of Islamization in Malaysia started in line with the concept of Islam as Ad-deen, a way of life in this world and the Hereafter, every ibadah commanded by Allah S.W.T. is of benefit in this and the next world. Since the beginning Muslims are obligated to perform the Hajj pilgrimage. And Muslims have to find enough money for the journey to the Holy Land. To avoid riba' (usury) which is haram...
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