Islam And Democracy Research Articles

Paying Tribute: Returning to the Story of the “Qur‘ān of ‘Uthmān

Objectives: The Qur’an occupies a central position in a religious and philosophical system that has had a significant and emblematic impact on human history, influencing Arabic studies worldwide. Such is particularly true for Russian Arabic studies, where the '‘Uthmanic Qur’an', with copies in Saint Petersburg and Uzbekistan, has played a crucial role. This study aims to honour our teachers and the Arab community of Qashqadarya, who continue to preserve their language and culture. Methodology: Synthetic, Comparative. Findings: The history of these manuscripts spans over twelve centuries, providing rich material linked to the fate of human lineages, nations, cities, peoples, and Islamic civilisation since its emergence in the Arabian Peninsula in the 7th century until the triumph of Islam. This Islam endured against the communist regime in the Islamic republics of the Soviet Union. The Russian School of Arabic Studies survived the 1917 Revolution due to its concentration on research areas that were of particular importance at the time. These included the study of Arabic sources on the history of the USSR territories and the living Arabic dialects used in the Central Asian republics. Such led to the publication of significant works on the language, ethnography, and history of the Arabs of Qashqadarya, whose ancestors brought the '‘Uthmanic Qur’an' from the Arabian Peninsula via the Silk Road to their land in Uzbekistan. Originality: Today, advanced research techniques must be used to study and analyse the '‘Uthmanic Qur’an' manuscript and reconstruct the origin, culture, and dialects of the Arab population in Qashqadarya, Uzbekistan. These include DNA analysis and modern linguistic methods based on big data and artificial intelligence technology.

On Muslim Democracy: Essays and Dialogues

Rached Ghannouchi and Andrew F. March, On Muslim Democracy: Essays and Dialogues. Oxford University Press, New York City, 2023. 248 pp. ISBN 9780197666876. The compatibility of Islam and democracy is an old theme. The concept of Shura or, consultation, for example, is often invoked by many as one of the finest examples of democratic dialogue on how a leader could be elected after the demise of Prophet Muhammad. The Messenger of Islam himself is often seen as a democrat. After all, he often made decisions through deliberate consultations. Then again, how could the Prophet not have made any decisions in any way or form that is democratic when he led eighty out of a total of eighty-seven military expeditions during his role as the Messenger of Islam. Why then the need to explain time and again that Islam is compatible to democracy? Why can't it be taken as an article of faith for the lack of a better word?

Contemporary Islamic Politics in Tunisia: The Journey of Islamic Democracy Post-Arab Spring

This study aimed to examine contemporary Islamic politics in Tunisia, specifically the democratic system Post-Arab Spring. The political struggle of Muslim countries triggered the Arab Spring movement, with Tunisia pioneering a Jasmine Revolution from 2010-2011 to obtain global attention. Furthermore, the investigation constitutes a literature review to analyze contemporary Islamic politics in Tunisia, specifically Post-Arab Spring. The influence of Islamic politics is an important issue, specifically in strengthening demands for democracy by analyzing the struggle in Tunisia. Therefore, this study provides the main focus of state democracy, which is a phenomenon of historical studies and political struggles. The analysis process is carried out in four stages, namely source finding, criticism, interpretation, and writing. The results show that there is a harmonious coexistence between Islam and democracy in Tunisia compared to other countries in the Middle East. The principles of democracy are evident in the organization of elections, freedom of speech, religious tolerance, and recognition of gender equality.

Islam-West Relations: Clash or Cooperation?

The theme of Islam-West relations in this paper explores several findings from academic studies, utilizing a literary study approach aimed at elucidating the 'roots' of conflict and the factors influencing the occurrence of conflict in Islam-West relations. Findings from an in-depth analysis of several current literatures describe the historicity and the impact analysis of the Crusades as the root of the issues underlying the confrontation and clash (conflict) in Islam-West relations. Furthermore, the most influential factors in shaping Western stereotypes of Islam are attributed to misunderstandings in the application of the 'sacred concept' of democracy and the interpretation of the 'evil doctrine' of Jihad, as well as the mention of "soft terrorism" regarding the Muslim migration process to Europe. Subsequently, it presents several criticisms, rebuttals, refinements, and rejections of the clash of civilizations thesis. Finally, it prepares a conceptual framework regarding Indonesia's strategic position and role as the world's largest Muslim democracy in the context of issues related to Islam-West relations.

The Political and Historical Identity of the North African Mediterranean Region: A Case Study: Tunisia

The paper outlines the importance of historical identity in the Southern Mediterranean region through a case study of Tunisia. It explores Tunisia’s political development up until the fall of the Ben Ali regime in January 2011, and its influence on the post-Arab spring period of constitutionalism of the new democratic government system. The theoretical framework of this paper involves a strategic approach to transition, emphasizing the influence of the historical relationship between religion (Islam) and politics on the role of the Islamic party in transition. The influence of the historical relationship between the military and politics on the role of the military in transition is also evaluated. These transition actors are chosen for a deeper investigation because of their historically negative image in Arab societies. In line with all available data, this article shows that the pre-independence ‘twin tolerations’ between the State and religious citizens as well as the civilian control over the military positively influenced Tunisia’s contemporary democratic development. Post-independence Bourguiba’s ‘state-controlled Islam’ and Ben Ali’s ‘zero tolerance’ towards Islamists, somewhat paradoxically, contributed to the reaffirmation of Tunisian Islamic values and Ennahda’s concept of Muslim democracy. The political and economically marginalized position of the military determined its promotional role in the democratic transition. Applying the single case study as comparison method developed by Landman and Linz-Stepan, we came to the conclusion that, due to the positive role of Ennahda and the military, Tunisia achieved a successful democratic transition even though its democracy is not yet fully consolidated.

Ennahda’s Muslim democracy in post-Arab spring Tunisia: Synthesizing political thought and practice

This article explores the interplay between political thought and practice within Tunisia?s Ennahda party, first during its period in opposition, then after it took power in 2011, and finally in the aftermath of the 2021 coup. We trace the genealogy of political thought within the party from the point of its foundation. In doing so, we explore the gradual evolution of party ideology, from a da?wa-based belief system between 1969 and 1981, to Islamic democracy between 1981 and 2011, to ?Muslim democracy? after the 2011 uprising. We examine this ideological evolution through the framework of three key elements: (i) Islam, (ii) Tunisia?s changing socio-political context, and (iii) the broader universal episteme. As we show, a significant turning point came in 2016, with the separation of the da?wa from party politics, which revealed a burgeoning state/party conceptualization of politics. However, the 2021 coup challenged Ennahda?s concept of Muslim democracy, as well as all aspects of the party?s own sense of continuity as a significant socio-political actor, such as its institutional structure, leadership, membership, social base, political strategy, and ideology. Ennahda is now confronted by an authoritarian resurgence, which aims at containing the party, and at delegitimizing its participation within nation-state structures. Empirical evidence, based on content-analytical evaluations of personal interviews as well as the media?s coverage of Ennahda, shows that the party?s representatives are increasingly focusing on organizational reform in order to deal with the ramifications of the 2021 coup. Their aim seems to be to democratize both Ennahda and the Tunisian state itself.

Revisiting post-Islamism a decade after the Arab Spring

The Arab Spring uprisings marked a watershed moment in regional politics, significantly impacting Islamist movements in terms of strategies, ideologies, and organizational structures. Accordingly, this paper examines whether these dramatic events strengthened or weakened the post-Islamist evolution of traditional political Islam movements, focusing on the Egyptian Muslim Brotherhood (E-MB) and the Tunisian Ennahda Movement Party (EMP) as case studies. The proposed hypothesis is that the Arab Spring has variably influenced Islamists. In Egypt, it initially weakened the post-Islamist turn of the E-MB. However, owing to the 2013 coup and subsequent repression, the E-MB was politically excluded and weakened, creating a vacuum that was filled by various forms of less political or non-ideological forms of Islamic activism. The Tunisian Islamists had a different story. The Arab Spring seems to have strengthened their transition to post-Islamism. In its tenth conference, the EMP declared its exit from political Islam, adopting the new concept of Muslim Democracy. Even after the presidential takeover in July 2021, which resulted in the political exclusion of the EMP, the Work and Achievement party that defected from it maintained clear post-Islamist features.

Modernization as the Basis for Democracy in Indonesia

The role of Islamic modernization as the basis of democracy in Indonesia. Against the backdrop of sensitive ethnic, linguistic, religious and geographic diversity, this country requires a wise approach to maintain unity and integrity. The author links democracy with the modernization of Islam, discusses the history of democracy in Islam, especially during the time of the Prophet Muhammad SAW, and links it to the concept of the caliphate. In the context of Indonesian democracy, research highlights restrictions on government action, tolerance, equality before the law, free elections, freedom of political parties, respect for people's rights, and respect for minority rights. This research criticizes the view that democracy only succeeds after an era of authoritarianism, while trying to raise public awareness about their role in maintaining democracy. The research discusses the risks of political Islamization in the democratic party in Indonesia. This is highlighted as a challenge to the modernization of Islam, where Islamic political parties are often misunderstood as sources of radicalism. However, research emphasizes that the modernization of Islam as a pillar of democracy must be directed at tolerance, social justice, and a positive relationship between Islamic religion and politics, without ignoring the risk of political Islamization which could damage democracy. This research concludes that Indonesia needs a democratic approach based on Islamic modernization to achieve unity, tolerance and social justice. However, it is necessary to avoid the politicization of Islam which has the potential to damage stability and democracy.

Ideas, Politics, and The Making of Muslim Democracy: An Historical Trajectory in Indonesia

Debates regarding the compatibility of Islam and democracy have thrived, with a focus on political moderation and post-Islamism to explain changes among Islamist groups. However, there’s been little exploration into the historical evolution of their ideologies and political preferences in religious politics. This study examines the role of ideas and politics within Muslim organizations, political parties, and the state in Indonesia. It emphasizes the mechanisms behind both ideology and political motivations, showing how political Islam adopted pragmatic behaviour before entering democratic politics. The interaction between the ideological renewals of Muslim thinkers in the 1970s and changes in the state’s institutional arrangement under the New Order drove Islamic transformation. Political institutions shape Islamic political ideas and their manifestation, influencing cultural identity, political mobilization, and negotiation of group claims. Muslim leadership acts as agents in defining religious interests based on institutional markers.

Islam and Good Governance A Political Philosophy of Ihsan (by M. A. Muqtedar Khan)

Muhammad Abdul Muqtedar Khan is a professor of Indian origin in the Department of Political Science and International Relations at the University of Delaware. He is known as a well-established author who has published several notable works, such as American Muslims: Bridging Faith and Freedom and Islamic Democratic Discourse: Theory, Debates, and Philosophical Perspectives. In 2019, he wrote his latest book of an interdisciplinary nature: Islam and Good Governance: A Political Philosophy of Ihsan, where social sciences, humanities and theology intersect.

Visi Deradikalisme Dalam Pendidikan Agama Islam Tentang Demokrasi di Universitas Samudra

This article discusses Islamic Religious Education at Samudera University as an instrument of deradicalism. The aim of this article is to reveal the vision of deradicalism in the topic of democracy taught in Islamic religious education. Primary data is in the form of Islamic Religious Education modules and interviews with course lecturers. Data analysis uses qualitative descriptive methods and hermeneutic, historical, political, and Islamic theological approaches. The findings of this article show that Samudera University has a mission to support regional and national development, and Islamic religious education is an instrument of deradicalism. It was also found that deradicalism on the topic of democracy includes criticism of views that reject democracy in Islam; exploration of meaning, history, and values ​​in democracy; reveals the understanding that supports democracy in Islam, and the relevance of democracy to the history of classical Islamic political praxis. Based on these findings, it is concluded that Islamic religious education regarding democracy at Ocean University not only has a vision of deradicalism, but also functions to build harmony between religious beliefs and empirical social problems.

Disposition of Islamic Education Against the Principles of Democracy

The development of education in society requires a lively atmosphere so that good results can be obtained. Democratic education is thought to be the solution. Through a literature search, the research concludes: that the conception of Islam brought by the Messenger of Allah is something that does not conflict with democracy. However, the principles he offers have their own conception of democracy, whose conception is more beautiful than the conception of Western scientists' ideas. As for the principles of Islamic education which is the nature of Islamic democracy, it can be found in various principles, namely the tradition of free and right thinking (ijtihad); equality (al-musawwa), deliberation (shura), loyalty (bai'at); and parliament (majlis). In its implementation, the principles of democracy must be based on the principles of justice ('adl), truth (haqq), and freedom (hurriyyah). These principles can be practiced in educational activities so that Islamic education democracy is the implementation of Islamic democratic principles in Islamic education

Untouchability, caste, and the electorate: Revisiting legacies of the Poona Pact in Pakistan

Soon after partition, Pakistan proposed separate electorates for religious minorities, including the Scheduled Castes (SC), with hopes of establishing an Islamic democracy. This article analyses the Pakistani state’s efforts to give distinct electorates to SC, which resulted in the retention of caste as a constitutional category, primarily among ‘Hindus’. It also looks on East Pakistani politicians' unwillingness to bridge political divides in the early years of Pakistan's history. By drawing on fresh archival sources, this exploration sheds insight on the shift/transformation in East Pakistan’s conceptualisation of the nation immediately following the partition. It argues that the colonial classifications of majority, minority, caste and SC were maintained by the post-colonial state for nation-building programmes and power politics. East Pakistani leaders, on the other hand, repudiated this continuity as they sought to oppose West Pakistan's political dominance. This article also demonstrates that there is a historical discontinuity between the post-partition and the contemporary politics of the Scheduled Castes in Pakistan.

After Sovereignty: From a Hegemonic to Agonistic Islamic Political Thought

The phenomenon of “Muslim Democracy” has been analyzed by scholars for a number of years, at least since the mid-1990s. The standard view about Muslim Democracy is that (perhaps like its European counterpart Christian Democracy) it represents a nonideological, or postideological, pragmatic approach to electoral politics. The purpose of this article is to advance two primary arguments. The first is that the turn to Muslim Democracy as an ideology and practice should first be understood as a way of thinking about politics that breaks with the sovereigntist imaginary that dominated modern Islamic political thought. Second, Muslim Democrats do not forswear the use of democratic means to advance goals derived from religious commitment as part of their recognition of pluralism and constitutional democracy. Their attitude toward politics should thus be seen as a form of agonistic pluralism. This article thus proposes an interpretation of Muslim Democracy as post-sovereigntist agonistic political Islam.

Rached Ghannouchi and his Political Discourses between Tunisian and Global Islamism

Abstract Rached Ghannouchi and his Islamic movement Ennahda had received a popular mandate to write a post-revolution constitution for Tunisia. However, Ghannouchi preferred national consensus over using his party’s political strength. Ennahda relinquished power in 2014 and announced to abandon religious activism in 2016. The paper explains Ghannouchi’s politics of Islam, which he now calls, “Muslim Democracy (Ghannouchi, 2016),” and his thoughts on key modern political concepts. Ghannouchi, instead of a Sharia state, advanced the agenda of Dawla Madniya or Civilian State (Zidan, 2014). Ghannouchi, in his pre-uprising writings, has widely discussed ‘state,’ ‘secularism,’ ‘democracy,’ ‘civilization,’ and fundamental human rights. Ghannouchi sought national consensus by sharing a common viewpoint for Tunisia’s transition from dictatorship to a civilian state. The article analyses Ghannouchi’s writings and his opinion on key Islamic issues on which he differs from contemporary Islamic groups of Egypt, Pakistan, Iran, or elsewhere.

Islamic Democracy or Secular? Some Aspects of Democracy Practiced in Indonesia

Indonesia is one of the largest democratic countries in the world, especially in the way of elections with its unique system. However, Indonesia is notable for its largest population of Islamic society which could influence its policy. In this regard, this study aims to analyse the democratic application in Indonesia with an Islamic democracy or secular democracy by using democracy indicators including the election process, civil liberties, government function, and political culture. This study was conducted with a qualitative explorative method while both primary and secondary data were conceived. This study results illustrate that the Indonesian state does not implement an Islamic democratic system because there is no Islamic constitution that applies in it, however, due to the existence of a majority Muslim society somehow influences some of the policies that apply therefore that it cannot be claimed to be a completely secular democracy. Nevertheless, the future of the democratic system in Indonesia will be determined by the results of the general election in 2024

Localised impacts on Islamist political mobilisation in Indonesia: Evidence from three sub-provincial units

What explains the regionally varying electoral outcomes of Islamist parties in Indonesia, the world's largest Muslim democracy? By employing a three-stage approach inspired by Evan Lieberman's nested analysis, this article aims to gain a better understanding of how adaptability to local political contexts matters in determining the vote share of the Islamist Prosperous Justice Party (PKS) at the sub-provincial level. It uncovers that PKS’ electoral mobilisation in non-Javanese regions depends more on whether the party leverages a strong predisposition towards personal votes underpinned by pre-existing clientelistic ties. In contrast, the PKS support base in Java tends to be embedded in specific milieus shaped by deep-seated sociocultural cleavages. The findings thus not only demonstrate the limitations of programmatic, institutionalised parties like PKS in the Indonesian context, but also resonate with a larger body of broader literature on politics in the Muslim world, indicating strategic considerations of local political conditions as an important factor in electoral support for political Islam.

Education and Voter Response to Principled Trade-Offs in Muslim Democracies

We contribute to the policy trade-offs literature by focusing on a principled trade-off that juxtaposes a widely desired objective with a moral belief and by examining how education conditions voters’ responses to this trade-off. Through survey experiments in Indonesia and Tunisia, we examine how voters respond to a liberal initiative to relax alcohol restrictions to raise revenue for social security and a conservative initiative to tighten alcohol restrictions even if it decreases social security revenue. We find that voters opposed the liberal initiative and that more educated voters supported the conservative initiative more than their less educated counterparts. These findings highlight the powerful constraints of moral beliefs even in the context of a trade-off with a common good and support the socialization perspective of education that portrays education as an institution that socializes individuals in the society’s dominant values—whether liberal or conservative—as opposed to simply a force for liberalization.

Demokrasi Dalam Pendidikan Islam

This paper discusses democracy in Islamic education, this paper aims to know in depth about the definition of democracy, democracy in Islamic education, Problems of Islamic education democracy, Islamic education democracy solutions , Implementation of Islamic education democracy. Democracy regarding education where many problems often occur, one of which is a problem that often occurs in the world of education according to the observations of researchers, such as: schools, especially teachers, are often a reference of many things that are not desired by the community. When children are dependent on watching television, it is the school that is targeted because it is considered not to provide maximum media education. When there are frequent brawls, it is the school that is most highlighted because schools lack value education. When people are not familiar with technology, schools are also the focus because of lack of attention to the times, and there are many examples of other problems. The purpose of this study is to know the concept of democracy in Islam and to explain democratic education according to Islam. The research method used is a basic theoretical method that uses data from materials, namely library research, where the author reads and studies books or literature related to the problem under study. Democratic principles in Islamic Education are: There is freedom for educators and students, where freedom here includes: freedom to work, freedom to develop potential and freedom of opinion. Equality towards learners in Islamic education. Because, Islam provides equal opportunities for all learners to get an education or learn. Respect for individual dignity in Islamic education.

MAKNA SYURA’ DALAM AL-QUR’AN DAN RELEVANSINYA TERHADAP PRINSIP–PRINSIP DEMOKRASI

Syura as part of the face of Islamic democracy. Its position as a representation of the Eastern civilization system has clashed with the dynamics of the times. Democracy is a dynamic system while Syura is still struggling with its classic face. The fact is that syura is considered a product of the past and cannot accept the developments of the times, especially when compared to democracy today. Often the meaning of syura is taken from classical interpretations that are considered irrelevant to the principles of democracy today. So what is the true interpretation of syura? Can the syura interpretations in the Qur'an give birth to a representative concept? And what is the relevance of the syura interpretations to the principles of democracy? Comparatively, the need for an in-depth process to find answers to this problem. This study shows that syura is the activity of exchanging ideas and asking for good opinions from fellow stakeholders or with more trustworthy parties. Syura emphasizes the existence of maslahah and the obligation to carry out the duties of each individual. When compared to syura in classical and contemporary interpretation, the classical interpretation includes a broader understanding because it is strengthened by other supporting evidence. It is necessary to trace classical to contemporary interpretations in order to give birth to a complete concept.