Islam And Democracy Research Articles

ইসলামী গণতন্ত্র ও প্রচলিত গণতন্ত্র: প্রেক্ষিত 24 এর জুলাই [Islamic Democracy and Conventional Democracy: The Perspective of July 2024

Abstract Every freedom-loving person wishes to live independently and peacefully in their own country. No one wishes for political violence, chaos, or instability. Yet, leaders who are deeply entrenched in the greed for power often resort to unethical tactics to gain or cling to power, establishing a reign of terror and disorder across the nation. While the lack of accountability or the inaction of the judiciary is frequently cited as the primary cause, in truth, multiple factors are involved including moral decay and the prioritization of personal interests over national welfare. Although modern democracies claim to uphold the noble ideal that "there is no discrimination among people; all human beings are equal," in practice, most democratic states continue to be plagued by selfish pursuits of personal gain hidden behind the mask of power. As a result, despite the existence of policies and regulations on paper that are meant to serve public interest, citizens often receive no tangible benefits from the democratic process beyond the formal ritual of electing representatives at fixed intervals. In some cases, even the right to criticize or remove elected representatives for failing to uphold democratic ideals is taken away from the people. In contrast, the Islamic system of governance, especially during the era of the Rightly Guided Caliphs (Khulafāʾ al-Rāshidūn), was characterized by the full implementation of democratic values, including the public's right to critique their rulers. Consequently, the principles of Islamic democracy continue to stand as exemplary and worthy of emulation for all nations. The abandonment of these ideals has led to severe political instability in various countries. As a result, oppressed populations rise in protest against their rulers. The July Revolution of 2024 in Bangladesh was essentially a struggle of a deprived population demanding their rights. Years of deviation from democratic ideals by the ruling class including the suppression of freedom of speech and the closing of avenues for public criticism forced the oppressed people to break free from the chains of exploitation and take to the streets in protest. Eventually, the authoritarian government was compelled to relinquish power. Even though the downfall of the autocracy came through a mass uprising, the aspirations of the people remained unchanged. Once a population experiences the taste of empowerment, they yearn to relive it. The newly formed government, in turn, adopted people-centric and welfare-oriented measures to restore political stability by fulfilling public demands and ensuring just rights essentially reflecting the teachings of Islamic democracy. Therefore, following Islamic principles of governance could be an effective tool for establishing peace and outlining a true democratic framework — not just in Bangladesh, but in other parts of the world facing ongoing violence and political unrest.

Comparing Concepts of Shura – Insights for a Further Deparochialization of Democracy

Abstract In 2020, Melissa Williams proposed that Western democracy should undergo a process of deparochialization. This inquiry contributes to this effort by comparing different concepts of Shura from Islamic thought, deriving from a Quranic principle. Despite the extensive debate surrounding Islamic democracy, systematic comparisons of various concepts of Shura within the framework of Comparative Political Theory are scarce. To address this gap in the literature, this paper focuses on three Islamic authors with different backgrounds: Rachid Ghannouchi, Murad Hofmann, and Fathi Osman. The paper first reconstructs the Quranic tenets of Shura and their respective concepts. Secondly, it compares the three concepts by highlighting their similarities and differences. Finally, it evaluates how these comparative insights contribute to the deparochialization of democracy. The analysis concludes that deparochialization not only challenges parochial aspects of Western democracy but also highlights the enduring value of certain democratic principles in shaping a more inclusive, globalized understanding of democracy.

The Principles of Democracy from an Islamic Perspective and Its Review in the Qur'an

Democracy from an Islamic perspective remains an ongoing debate among Muslim intellectuals. This research formulates the principles of democracy from an Islamic perspective and reviews them in the Quran. Issues related to Islam and democracy are still a matter of debate among Muslim intellectuals; some reject democracy with Islam because it is seen as contradictory, and some support Islam and democracy because it is in line with the concept of Shura. Therefore, it is necessary to understand the principles of democracy in Islam and the exorcism of democracy itself. The method used in this study is a qualitative literature review concerning primary data sources obtained from Google Scholars, especially those that discuss democracy in Islam. The findings show that Islam is not anti-democracy because the principles and principles in Islamic teachings support democracy. Democracy in Islam has principles that differ from democracy in the West. Among them are the principle of deliberation, the principle of equality, the principle of power as a mandate, and the principle of people's obedience. Democracy is vital in Islamic education, namely in respecting human values and developing creativity. This study concludes that democracy in Islam is not merely about a political system but also about the values of justice and the well-being of the ummah. This research implies the necessity of integrating Islamic values into modern democratic practices to align with Islamic teachings while maintaining the universal principles of democracy.

ISLAM AND DEMOCRACY: ANALYZING THE ROLE OF MAQASID AL-SHARI’AH WITHIN NORMATIVIST, ACCULTURALIST, AND NEO-NORMATIVIST PERSPECTIVES

This paper delves into the intricate relationship between Islam and democracy, focusing on the role of Maqasid al-Shari’ah in shaping Islamic political thought. It explores how this framework, emphasizing the core objectives of Islamic law, intersects with democratic values and principles. The study begins with a historical overview of Islamic political thought, tracing the evolution of the Maqasid al-Shari’ah and its integration into various Islamic political models through history. It then examines the perspectives of three primary schools of thought in Islamic political theory: the normativists, who advocate for a traditional interpretation of Islamic texts; the acculturalists, who emphasize the adaptation of Islamic principles to contemporary contexts; and the neo-normativists, who seek a reevaluation of classical Islamic interpretations in light of modern challenges. The paper further analyzes the compatibility of Maqasid al-Shari’ah with democratic principles, discussing its application in modern Islamic states and the challenges and criticisms it faces. A comparative analysis between Islamic and Western democratic models is conducted, highlighting the influence of Maqasid al-Shari’ah on democratic practices in Muslim countries and its role in cross-cultural and interfaith dialogues. The paper concludes with a discussion on contemporary challenges and future directions, focusing on the political, social, and economic challenges in Muslim democracies, the role of education and public discourse, and recommendations for future research. This study contributes to a deeper understanding of the dynamic relationship between Islamic jurisprudence and modern governance, offering insights into how Islamic principles can be harmonized with democratic ideals in a rapidly changing world.

Synonym of Democracy in the Quran and the Debate of its Interpretation

This study formulates and aims to examine how the concept of democracy in Islam?; how is the synonym of the word democracy in the Qur'an and the debate of its interpretation? The research in this article is a qualitative descriptive literature study using the Hans-Georg Gadamer analysis approach, where text or discourse is influenced by bildung, census communis, universal considerations, and the subjective tastes of readers or interpreters. The results of this study are (1) democracy in Islam is related to the principle of deliberation for consensus which contains the values of justice, equal rights, trust, freedom, responsibility, tolerance and moderation. Then (2) the word shura becomes synonymous with the word democracy in the Qur'an because it is considered to have values that are in harmony, and not contradictory. The word shura in one perspective is considered not synonymous with democracy, but only means deliberation. This view is influenced by the desire to implement an Islamic caliphate system or an Islamic state, so that for them they consider democracy to be a kufr system. In another perspective, the word shura is synonymous with democracy, because it considers democratic values to be contained in the principle of deliberation. This interpretation is influenced by socio-historical interpreters who are moderate, tolerant, and wise in determining a meaning.

The antinomian framework of Western and non-Western democracies—from theory to application

This article argues in favour of broadening the classical paradigm of democracy that historically emerged in the West. Without disregarding the undiminished significance of the idea of liberal democracy and its deep commitment to universal human rights, the necessity of a new accentuation of the concept of democracy is accepted in view of the observable democratic processes in non-Western societies. This should help to avoid both the blind spots of Eurocentrism and the misperception of countries as democracies that are merely masking their authoritarian or despotic character. The result is a theory of popular sovereignty that seeks to grasp and combine Western and non-Western conceptions of democracy in a balanced way and is based on a genealogical and comparative perspective of the history of political ideas in the global North and South. In a second step, the theory is then tested using a few selected examples (Confucian democracy, Islamic democracy, African democracy).

The Vote Buying among Madurese Muslim; Islamic Law Standpoint

As one of the largest Muslim democracies, Indonesia is facing a significant challenge, one of which is vote-buying among its Muslim voters. It is believed that vote buying is a popular type of bribery practice or so-called risywah. This raises basic questions for this study, namely how the vote buying practice takes place, How the intermediaries or political brokers play their role, and how the practice has been perceived by Islamic scholars. Choosing Madura as the research locus and the 2024 legislative member election event, this study used direct observation and in-depth interviews with various stakeholders consisting of voters, the election committee, the supervisory committee, prospective legislative members, and the winning team. Apart from that, it also used document tracing, including documents from the General Election Commission and online media sources. The study's findings indicate that vote buying was orchestrated by a network of political brokers who shape the behavior of political actors and Muslim voters. It is reinforced by the increasing pragmatism and economic orientation of Muslim voters when choosing representative candidates and political parties. The most popular ones are through the wholesale and retail schemes. Meanwhile, from an Islamic law standpoint, ranging from hadith, and Islamic mass organizations to Islamic scholars, vote buying is undoubtedly agreed its unlawful status despite the belief that it is almost impossible to win an election without committing to vote buying.

Considering Caliphate and Democracy in Islam: A Comparison of The Ottoman Dynasty and The Indonesian State

<p><ins cite="mailto:Author">The Ottoman Dynasty was one of the largest forms of Islamic government in history. This study aims to investigate and understand the comparison between the concept of the caliphate in the Ottoman Dynasty, one of the largest Islamic empires in history, and the form of a modern state with democracy, namely the State of Indonesia. This study uses comparative historical analysis, taken from primary sources, historical records, and scientific literature to trace the evolution of governance in the Ottoman Dynasty and the State of Indonesia. The results of this study indicate that there is no standard form of state practice in Islam. The monarchy system in the form of a caliphate state used by the Ottomans is in line with that conveyed by Ibn Abi Rabi who supports a monarchical form of government. The democratic system in the form of a republican state implemented in Indonesia is identical to the concept of Imamah conveyed by al-Mawardi. Any idea or formulation about state practice is permitted in Islam as long as it does not deviate from the references to the Qur'an and Hadith.</ins></p>

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.

Content and Context in Politics: A Scholars Views on Democracy in Islam

Politics is a set of happenings that are linked with the governance of the people by the people for the people of a nation. Politics as it is an active practice in statements, manifestos, editorials, and philosophical texts, helps draw and redraw conceptual boundaries. To be sure, much of political life consists not in contesting formed concepts or constructing new ones, but in applying agreed-upon and cherished notions in new contexts to render unseen injustices visible or identifying additional examples of virtue, with varying success. Concepts are used in politics and reconfirmed as political concepts when they are mapped onto societal terrains in innovative and controversial ways. This paper aims at defining politics in its content and background in Islamic politics. The research adopted a qualitative approach to carry out this work. Hence, the work concealments the content and framework of politics by some scholars' and Scholars' views on democracy. This work covers how and where Islamic politics started and how politics penetrates Islam. The brief historical background of the Islamic political system, and how democracy infiltrates into Islam had been mentioned, as the scholars’ views on Islam and politics, this work is very important to the researchers, especially who wanted to study Islamic politics.

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?

A Research and Analytical Review of the System of Justice and Policies of Peace During the Caliphate of Umar II (Hazrat Umar bin Abdul Aziz)

Hazrat Umar bin Abdul Aziz was a handsome man. You were a scholar of your time. He had complete mastery over all sciences. During his reign, the personal government was transformed into a democratic government. He withdrew his nomination for the caliphate but accepted the caliphate after public opinion was expressed. His greatest wish was that Islamic democracy should remain permanent. Qasim bin Muhammad Abi Bakr, who was a non-Umayyad person, wanted to make him his crown prince. But it could not be done due to the strong opposition of Banu Umayyad. A short period of two and a half years was not enough for such a revolution. Therefore, he did not fulfill many intentions. Tried hard to remove the defects of personal government. Before him, the pioneers used to walk with the caliphs and they used to send greetings to them in the mosques like the Prophet. Abolished all these rituals. He was an example of Umar Farooq in every matter. And his example was in front of him. A just system was easy for Hazrat Umar Farooq because his tenure was close to Prophethood. And the Companions were also his supporters. But during the reign of Umar II, the situation was different. Earlier his family opposed him. He was completely alone in his environment. But despite these conditions, his government was of Islamic style. For this reason, the period of his reign is considered in the Rashidah Caliphate. Historians recognize him as the fifth Caliph after Hazrat Ali. He is also recognized as Majid-i-Aol. He was always aware of his responsibilities. He was always conscious of his responsibilities. Except for the stipulated stipend, he didn't take anything from Baitul-Mal. It was even considered a sin to heat water on the fire that burned in the official guest house, as he considered a sin to do so. At night, he would turn off the official lamp. His reign brought great happiness to his subjects. Poverty and bankruptcy ended. Civil war ended under your leadership. His style of government was liked by all kinds of people. There was peace everywhere. Keywords: Hazrat Umar bin Abdul Aziz, Islamic democracy, Baitul-Mal, Hazrat Ali

Arguing Pakistan in Late Colonial India: The Political Thought of Shabbir Ahmad Usmani

Scholars of modern South Asia have remained divided on the role of religion in the creation of Pakistan. Many have argued that Pakistan's “founder,” Muhammad Ali Jinnah, was a secularist, his argument for Pakistan resting on an abstract notion of Islam within an Enlightenment framework of conceiving minority, nation, and state. Why, then, did madrasa-trained Muslim scholars, the ulama, support his demand for Pakistan? This article explores the political thought of the most influential Muslim scholar immediately before partition, Shabbir Ahmad Usmani (d. 1949). I argue that Usmani viewed Pakistan as a particular kind of Islamic democracy. While he drew on medieval Muslim juridical and political discourses, Usmani's readings reveal his debt to Western political categories. By paying attention to the tensions and opportunities offered by this encounter of modern political conditions with Islamic intellectual thought, this article outlines an Islamic vision of the political that resonates beyond the politics of colonial India.

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.

Democratisation and State–religion Relations in Post-authoritarian Indonesia and Pakistan (1998–2018)

Recent research on democratisation has highlighted the importance of religious actors in shaping political development. Scholars argue that the nature of state–religion relations could impact political activism of these actors. Comparing two of the largest Muslim countries in Asia, Indonesia and Pakistan, the objective of this article is to understand their post-authoritarian divergent political trajectories through an examination of their state–religion relations. Based on the comparative analysis of the institutional relationship and political theology, the article concludes that Indonesia and Pakistan differ in their respective patterns of state–religion relations, whereas the ‘respect-all’ model of Indonesia’s state–religion relations, characterised by mutual respect and accommodation between political authorities and religious institutions, helps consolidate its democracy by constructing institutional independence, its moderate political theology also embraces democratic values and pluralism. In contrast, Pakistan’s integrated state–religion relations, the absence of a ‘respect-all’ model, and its commitment to traditional political theology aimed at establishing an Islamic state pose challenges to its democratisation efforts. Drawing implications for peacebuilding and security, Indonesia’s state–religion relations could offer a potential model for Muslim democracy in South Asia and beyond.

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.