By Amr G. E. Sabet
This publication compares Islamic and Western political formulations, highlighting parts of contract and disparity. construction in this research, the writer is going directly to convey that political Islam bargains a significant substitute to the dominant political approach and beliefs of the West.Sabet argues that instead of resulting in a "Clash of Civlizations" or the assimilation of Islam into the Western procedure, a good technique of interactive self-reflection among Islam and liberal democracy is the way forward.Beginning this approach, Sabet highlights key techniques of Islamic political suggestion and brings them into discussion with Western modernity. The ensuing synthesis is key analyzing for complex undergraduate and graduate scholars of Islamic and heart jap politics, political idea, comparative politics and diplomacy.
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Additional resources for Islam and the Political: Theory, Governance and International Relations (Decolonial Studies, Postcolonial Horizons)
In many cases tensions within the modernization process create a social and political vacuum which gives religious forces a new chance to reassert themselves. For some analysts, this phenomenon has created the perception that religiously inspired political movements are simply a reaction to modernization, and are therefore reactionary and anti-progressive. This view tends to be reinforced by the traditional Western analysis of religion as an impediment to change and a relic of ancient irrationalism (Comte 1957; Feuerbach 1957; Marx and Engels 1964; Saint Simon 1964; Sabet 01 intro 34 20/3/08 16:07:06 Religion, Politics, and Social Change 35 Spencer 1961).
Only by undertaking such an exercise can one understand why religious groups turn political or vice versa. The second task for the researcher is to specify the relationship between changing ideas and existing social groups. In a developing society characterized by a sharp dichotomy between the elites and the masses, what does religion represent for both? What aspects of religion are emphasized by the establishment on the one hand and by the masses on the other? Such questions oblige us to submit to careful examination the social and political environment in the context of which these ideas emerge.
Are the rules of the power game the same irrespective of who is at the apex of the regime hierarchy or do they vary with the change of ideology and ruling elites? Another question arises for those who subscribe to the belief in natural historical processes: is the history of mankind one of inevitable progression toward secularism, or one of inevitable cycles of religious and secular swings? If it is the latter, what then are the factors which cause the shift from one regime to another? I will now address some of these issues and problems associated with religion and politics, using Maduro’s model, in an attempt to explain the relationship between religion and social change.