Relevant bibliographies by topics / Islam and Democracy

Academic literature on the topic 'Islam and Democracy'

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Published: 4 June 2021
Last updated: 28 January 2023

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Journal articles on the topic "Islam and Democracy"

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Ahmad, Irfan. "Democracy and Islam." Philosophy & Social Criticism 37, no. 4 (May 2011): 459–70. http://dx.doi.org/10.1177/0191453711400996.

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The dominant debate on Islam and democracy continues to operate in the realm of normativity. This article engages with key literature showing limits of such a line of inquiry. Through the case study of India’s Islamist organization, Jamaat-e-Islami, I aim at shifting the debate from textual normativity to demotic praxis. I demonstrate how Islam and democracy work in practice, and in so doing offer a fresh perspective to enhance our understandings of both Islam and democracy. A key proposition of this article is that rather than discussing the cliché if Islam is compatible with democracy, or Islam should be democratized, we study the ‘hows’ of de-democratization in Muslim societies.
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Hardy, Roger. "Islam and democracy." International Affairs 73, no. 2 (April 1997): 387–88. http://dx.doi.org/10.2307/2623880.

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Schneier, E. V. "Islam and Democracy." Choice Reviews Online 49, no. 01 (September 1, 2011): 27–37. http://dx.doi.org/10.5860/choice.49.01.27.

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White, Jenny B. "Islam and Democracy." Current History 94, no. 588 (January 1, 1995): 7–12. http://dx.doi.org/10.1525/curh.1995.94.588.7.

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Parray, Tauseef Ahmad. "Democracy in Islam." American Journal of Islam and Society 27, no. 2 (April 1, 2010): 140–48. http://dx.doi.org/10.35632/ajis.v27i2.1340.

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From the early twentieth century onward, many Muslim thinkershave explored the prospects for establishing an “Islamic democracy”by defining, discussing, and debating the relationship andcompatibility (and similarity) between “Islamic political concepts”and the “notions and positive features of democracy.”They interpret the Islamization of democracy on the basis of amodern reinterpretation of several key Islamic political concepts– mainly khilafah and shura – to provide an effective foundationfor understanding the (contemporary) relationship between Islamand democracy. The majority of scholars in the Muslim worldcontinue to throw light on the “modern reflection on democracy,”thereby pushing this century-long search ever forward.
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Ahmad, Ahrar. "Islam and Democracy." American Journal of Islamic Social Sciences 20, no. 1 (January 1, 2003): 20–45. http://dx.doi.org/10.35632/ajiss.v20i1.515.

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This paper challenges the popular perception that Islam and democracy are incompatible, and argues that the lack of democracy in some Muslim countries is not because of Islam but in spite of it. This argument will be developed in two stages. First, it will consider the legal–ethical order embedded in Islam’s text (the Qur’an) and tradition (prophetic example) to consider the democratic implications inherent in that construction. Second, it will explore three “high periods” of Islamic rule to consider their progressive, inclusive, and democratic tendencies. It will suggest that the current problems of democracy experienced by many Muslim countries are not necessarily caused by factors intrinsic to Islam, but by forces external to those areas.
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Ahmad, Ahrar. "Islam and Democracy." American Journal of Islam and Society 20, no. 1 (January 1, 2003): 20–45. http://dx.doi.org/10.35632/ajis.v20i1.515.

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This paper challenges the popular perception that Islam and democracy are incompatible, and argues that the lack of democracy in some Muslim countries is not because of Islam but in spite of it. This argument will be developed in two stages. First, it will consider the legal–ethical order embedded in Islam’s text (the Qur’an) and tradition (prophetic example) to consider the democratic implications inherent in that construction. Second, it will explore three “high periods” of Islamic rule to consider their progressive, inclusive, and democratic tendencies. It will suggest that the current problems of democracy experienced by many Muslim countries are not necessarily caused by factors intrinsic to Islam, but by forces external to those areas.
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Kamali, Mohammad Hashim. "Islam and Democracy." ICR Journal 4, no. 3 (July 15, 2013): 437–39. http://dx.doi.org/10.52282/icr.v4i3.457.

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RELIGIOUS VIEWPOINT: A democratic system of rule is on the whole acceptable to Islam. Muslim scholars have differed in their assessment of democracy and constitutionalism from the viewpoint of Islamic principles. The view has gained ground, however, that a democratic system of rule is on the whole acceptable to Islam. This acceptance is because democracy is about fundamental rights and liberties, the rule of law, a representative and participatory government, separation of powers and equality before the law. Rights and liberties are a manifestation of human dignity which must be protected against the coercive power of the state. A constitution is also an instrument of limitation, organisation and division of power among the various organs of state. Broadly, Islam approves of most of these concepts and takes affirmative positions on the protection and realisation of people’s welfare and maslahah, a consultative government committed to accountability (muhasabah) and justice. Islam advocates a limited government, which is committed to the advancement of the goals and purposes (maqasid) of Shariah. Islam and democracy both seek to realise people’s welfare and basic rights of life, personal security, privacy and ownership. The Shariah recognises these, as also the rights to education and employment, and the individual’s entitlement to the essentials of life.
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Hoveyda, Fereydoun. "Democracy and Islam." American Foreign Policy Interests 26, no. 3 (June 2004): 229–34. http://dx.doi.org/10.1080/10803920490472254.

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Kamali, Mohammad Hashim. "Islam and Democracy." Islam and Civilisational Renewal 4, no. 3 (July 2013): 437–39. http://dx.doi.org/10.12816/0009762.

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Dissertations / Theses on the topic "Islam and Democracy"

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Abdullah, Othman bin. "Islam and democracy reflecting the role of Islam in Malaysia and Indonesia /." Thesis, Monterey, Calif. : Springfield, Va. : Naval Postgraduate School ; Available from National Technical Information Service, 2002. http://handle.dtic.mil/100.2/ADA402691.

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Thesis (M.A. in International Security and Civil-Military Relations) Naval Postgraduate School, March 2002.
Thesis advisor(s): Robinson, Glenn E. ; Bruneau, Thomas C. "March 2002." Includes bibliographical references. Also available in print.
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Bautista, Jeremiah B. "Reexamining Islam and democracy through the Wasatiyya perspective." Thesis, Monterey, California: Naval Postgraduate School, 2014. http://hdl.handle.net/10945/44518.

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Approved for public release; distribution is unlimited
The primary aim of this thesis is to reexamine the Islam-democracy debate through the lens of Wasatiyya, a contemporary tendency in Islam that espouses centrist positions on religious, political, cultural and other aspects of society. Wasatiyya asserts that Islam and democracy are inherently compatible because they share many defining features, from popular sovereignty and representative government, to separation of powers and freedom and human rights. Through documentary analysis of existing literature on Islam and democracy, this thesis examines Wasatiyya arguments supporting the compatibility of Islam and democracy, and analyzes how these arguments stand up against contemporary measures of democratic standards. These methods are geared toward the goal of determining the democraticness of Wasatiyya in conceptual terms, while examining its real world application through the Wasatiyya-backed Constitution of the Tunisian Republic. Wasatiyya encourages Muslims to strive to use reason within Islamic guidelines. It views the issue of Islam and democracy as a product of historical struggle within Islam to fit with modernity. Wasatiyya acknowledges that democracy has its pros and cons, but it is also convinced that today, democracy is the best form of government available that could promote the best interest of Islam and the Ummah (Muslim nation).
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Nateghpour, Mohamad Javad. "Islamic councils and social democracy in Iran." Universität Potsdam, 2004. http://opus.kobv.de/ubp/texte_eingeschraenkt_welttrends/2010/4714/.

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For the first time when the new Islamic councils began their Operation, many intellectuals and politicians proclaimed that there would be no room for the young Islamic councils to proceed. In political terms, because of the new challenges between the rightists and leftists, many people had no hope to see the results of the councils. Still others believed that under the dominating ruling system of Iran there is no space for public opinion and participation in local decision-making. This paper focuses on the role of the Islamic Councils as a new form of social democracy, which decentralizes power and creates good local governance. The paper also discusses the obstacles for the Councils in the development of the region.
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Lahovský, Radek. "Islám a demokracie." Master's thesis, Vysoká škola ekonomická v Praze, 2007. http://www.nusl.cz/ntk/nusl-16372.

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This paper deals with compatibility of islam and democratic values. The main goal is to analyze compatibility of islam and democratic values. But it also deals with current policy of conservative elites and possibility to import democracy to muslim countries through hard power.
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Dean, Bernadette Louise. "Islam, democracy and social studies education, a quest for possibilities." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2000. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape3/PQDD_0010/NQ59575.pdf.

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Mousa, Waleed. "Islam, democracy, and governance Sudan and Morocco in a comparative perspective /." [Gainesville, Fla.] : University of Florida, 2005. http://purl.fcla.edu/fcla/etd/UFE0010942.

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Jahanbakhsh, Forough. "Islam, democracy and religious modernism in Iran (1953-1997) : from Bāzargān to Soroush." Thesis, McGill University, 1997. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=34741.

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This dissertation aims to study the attempts made by contemporary Iranian religious modernists at reconciling Islam and democracy on the theoretical level. The prevailing theme in earlier studies on contemporary Iran has been that of Islamic resurgence or the socio-political outcome of the 1979 Revolution to the neglect of other significant issues or intellectual challenges faced by religious modernists in both the pre- and post-revolutionary eras, such as that of the problematic of Islam and democracy. The present work therefore, considers the views of certain Iranian religious modernists of the last fifty years on the question of whether Islam is theoretically compatible or incompatible with democracy. To this end, we examine the main principles of democracy and critically evaluate their parallels among Islamic norms. Then, the democratic notions of seven major Iranian religio-political thinkers are analyzed and evaluated in depth. We also try to show the perception that these men had of democracy and of Islam, how they sought to bring the two into conformity, on what basis they structured their arguments, and how their attempt in this respect differed from that of their predecessors at the turn of the century.
Among the contributions of the present work to the field is its attempt to present, for the first time, the post-revolutionary religious intellectual trend in Iran with particular reference to the problematic of Islam and democracy. This is largely accomplished through an analytical study of its leading figure, Abdulkarim Soroush. The result suggests that his attempt is an unprecedented one in terms of content, method and consequences. Indeed it is a watershed in Shi'ite religious modernism in general and in the debate over the compatibility of Islam with democracy, in particular.
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Lamont, Sarah. "Deconstructing the Dichotomy: Muslim American University Students' Perceptions of Islam and Democracy." Bowling Green State University / OhioLINK, 2012. http://rave.ohiolink.edu/etdc/view?acc_num=bgsu1336083346.

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Achilov, Dilshod. "CAN ISLAM AND DEMOCRACY COEXIST? A CROSS-NATIONAL ANALYSIS OF ISLAMIC INSTITUTIONS IN THE MUSLIM WORLD." Diss., The University of Arizona, 2010. http://hdl.handle.net/10150/193975.

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This dissertation investigates the extent to which between Islam and democracy are compatible in the Muslim world. While some scholars have argued that Islam is inherently incompatible with democracy many have found, in contrast, that Islam has many resources to accommodate a successful democratic state. If Islam is compatible with democratic governance at a doctrinal level, why then are the majority of Muslim countries largely authoritarian? To address this question, I introduce a refinement on this discrepancy by focusing on the coexistence of emerging Islamic institutions with democratic transitions in 49 Muslim-majority states. Traditionally, Islam has been operationalized as a "dichotomous" variable based on demographics or an "attitudinal" measure based on survey responses. Both measures have failed to account for an inherent variation of Islam's role across the Muslim world. I developed a new index to assess the variation in Islam factor across Muslim countries: Islamic Institutionalization Index (III). This new index avoids the shortcomings of the current approaches to quantifying "Islam" and captures the range of variation in Islamic Institutions across 49 countries by allowing scholars to gauge the density and level of Islam in each country. With the index I designed, I rely on three different levels of analysis to examine under which circumstances Islam and democracy can coexist. More precisely, by looking into three categories of Islamic institutions (educational, political, and financial), I raise the following question: "To what extent and in what levels do Islamic Institutions support the coexistence between Islam and Democracy?"Analyzing 49 Muslim-majority states, I utilize mixed methodology by using Configurational Fuzzy-Set Qualitative Comparative Analysis (FS/QCA) and focused case study analysis. FS-QCA offers an innovative and robust approach to identify configurationally complex factors while discerning the emerging patterns displayed by medium size (N=49) cases. To further explain the complex interplay of conditions, I focus on two case studies in greater detail: Kazakhstan and Turkey. I find a strong empirical association between the density and scope of Islamic political, educational and financial institutions and the existence of democratic norms (civil and political liberties and democratic institutions). Findings further suggest that Islamic institutions can coexist with civil and political liberties when governments allow Islamic institutionalization to function in society with no stern political restrictions. Among the three categories of III, Islamic states with higher levels of Islamic political institutions manifest particularly higher levels of democracy. Conversely, states that ban the emergence of a range of Islamic institutions in politics, education, and interest-free banking exhibit low levels of freedom and stunted democratic institutions.
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Al-Sulamy, Mishal F. Al-Qaydi. "Comparing Western liberal democracy and the concept of shura in moderate Islamist movements." Thesis, University of Exeter, 2002. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.391284.

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Books on the topic "Islam and Democracy"

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D, Bouma Gary, ed. Democracy in Islam. New York, NY: Routledge, 2007.

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1936-, Voll John Obert, ed. Islam and democracy. New York: Oxford University Press, 1996.

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Hawwari, Adli. Democracy & Islam/ism. London: Ud al-Nad, 2016.

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Kabuli, Niaz Faizi. Democracy according to Islam. Pittsburgh, Pa: Dorrance Pub. Co., 1994.

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Shireen, Hunter, Malik Huma, and Center for Strategic and International Studies (Washington, D.C.), eds. Modernization, democracy, and Islam. Westport, Conn: Praeger Publishers, 2005.

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Islam, secularism, and liberal democracy. New York: Oxford University Press, 2009.

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Cesari, Jocelyne. When Islam and Democracy Meet. New York: Palgrave Macmillan US, 2004. http://dx.doi.org/10.1057/9781403978561.

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Künkler, Mirjam, and Alfred Stepan, eds. Democracy and Islam in Indonesia. New York Chichester, West Sussex: Columbia University Press, 2013. http://dx.doi.org/10.7312/kunk16190.

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mediniyut, Merkaz Ariʼel le-meḥḳere, ed. Democratizing Islam. Shaarei Tikva, Israel: Ariel Center for Policy Research, 2002.

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Aroua, Ahmed. Islam et démocratie. Alger: Editions Maison des livres, 1990.

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Book chapters on the topic "Islam and Democracy"

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Kaul, Volker. "Islam and Democracy." In Identity and the Difficulty of Emancipation, 111–19. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-52375-6_10.

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Ahmad, Irfan. "Democracy and Islam." In Toward New Democratic Imaginaries - İstanbul Seminars on Islam, Culture and Politics, 125–36. Cham: Springer International Publishing, 2016. http://dx.doi.org/10.1007/978-3-319-41821-6_12.

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Dallmayr, Fred. "Islam And Democracy." In Dialogue Among Civilizations, 167–84. New York: Palgrave Macmillan US, 2002. http://dx.doi.org/10.1007/978-1-137-08738-6_10.

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Yafi, Wissam S. "Islam and Democracy." In Inevitable Democracy in the Arab World, 141–68. New York: Palgrave Macmillan US, 2012. http://dx.doi.org/10.1057/9781137011022_8.

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Elbousty, Jonas. "Islam and democracy." In Media Arabic, 37–51. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003193234-4.

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Kendhammer, Brandon. "Islam and democracy." In Routledge Handbook of Democratization in Africa, 289–301. New York : Routledge, 2019.: Routledge, 2019. http://dx.doi.org/10.4324/9781315112978-21.

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Osman, Ratna, and Catherine Hirst. "Sisters in Islam." In Muslim Secular Democracy, 191–210. New York: Palgrave Macmillan US, 2013. http://dx.doi.org/10.1057/9781137282057_9.

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Kaul, Volker. "Foreword: Islam and Democracy." In Toward New Democratic Imaginaries - İstanbul Seminars on Islam, Culture and Politics, 89–95. Cham: Springer International Publishing, 2016. http://dx.doi.org/10.1007/978-3-319-41821-6_9.

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Cesari, Jocelyne. "Islam as Stigma." In When Islam and Democracy Meet, 21–42. New York: Palgrave Macmillan US, 2004. http://dx.doi.org/10.1057/9781403978561_3.

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Ahmed, Safdar. "Progressive Islam and Quranic Hermeneutics." In Muslim Secular Democracy, 77–92. New York: Palgrave Macmillan US, 2013. http://dx.doi.org/10.1057/9781137282057_4.

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Conference papers on the topic "Islam and Democracy"

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Sukadi, Imam, and Mila Rahayu Ningsih. "Islam and Democracy." In International Conference on Engineering, Technology and Social Science (ICONETOS 2020). Paris, France: Atlantis Press, 2021. http://dx.doi.org/10.2991/assehr.k.210421.017.

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Ihsan, A. Bakir. "Islam, Democracy, and Equality." In International Conference Recent Innovation. SCITEPRESS - Science and Technology Publications, 2018. http://dx.doi.org/10.5220/0009931603720379.

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Nurjaman, Asep, and Jainuri. "Islam and Democracy in Post-Suharto, Indonesia." In Proceedings of the 1st Annual Internatioal Conference on Social Sciences and Humanities (AICOSH 2019). Paris, France: Atlantis Press, 2019. http://dx.doi.org/10.2991/aicosh-19.2019.54.

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Ma’ruf, Hamka Mujahid, and Supardi. "When Islam and Democracy Meet in Indonesia." In Proceedings of the 2nd International Conference on Social Science and Character Educations (ICoSSCE 2019). Paris, France: Atlantis Press, 2020. http://dx.doi.org/10.2991/assehr.k.200130.039.

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Adnan, Muhammad, Wahid Abdulrahman, and Budi Setyono. "Islam, Democracy and Political Leadership in Surakarta Municipal." In Proceedings of the 4th International Conference on Indonesian Social and Political Enquiries, ICISPE 2019, 21-22 October 2019, Semarang, Central Java, Indonesia. EAI, 2020. http://dx.doi.org/10.4108/eai.21-10-2019.2294405.

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French, Sawyer Martin. "Talking about Islam and Democracy in Indonesia's Public Schools." In Third International Conference on Social and Political Sciences (ICSPS 2017). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/icsps-17.2018.48.

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Warjio, Warjio, and Heri Kusmanto. "Islam and Democracy in Contemporary Politics in Indonesia: Contributions and Model." In Proceedings of the 1st International Symposium on Indonesian Politics, SIP 2019, 26-27 June 2019, Central Java, Indonesia. EAI, 2019. http://dx.doi.org/10.4108/eai.25-6-2019.2288025.

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Thippimol, Onanong. "The Future of Islam and Democracy in Indonesia: An Insight from Outsider." In Proceedings of the 2nd International Conference on Indonesian Legal Studies (ICILS 2019). Paris, France: Atlantis Press, 2019. http://dx.doi.org/10.2991/icils-19.2019.3.

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Kilinc, Ramazan. "THE PATTERNS OF INTERACTION BETWEEN ISLAM AND LIBERALISM: THE CASE OF THE GÜLEN MOVEMENT." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/qhfj3934.

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The unprecedented resurgence of religious organisations in the public sphere in recent years has given particular urgency to the old question of the compatibility of Islam and liberalism. Some scholars have argued that Islamic notions of social–political order are not hospitable to democracy and human rights. Others have argued that notions of democracy and human rights are firmly established in the Islamic political discourse but their expression depends on history, social structure and context. Although this debate has proved fruitful in framing the role of Islam in the public sphere, both sides have generally focused on essential sources of Islam. The debate needs to be extended to the empirical realm through study of particular Islamic movements and their responses to liberalisation trends. Such study should take into account local context, the organisational capabilities of the movement, and the Islamic repertoire that it deploys in mobilising its followers. This paper looks at the Gülen movement’s response to liberalisation processes in Turkey in the 1990s and 2000s. Since liberalism has radically transformed the economic and political system of the country over the last two decades, Turkey is a good example for our purposes. Furthermore, the increased influence of the Gülen movement in Turkey provides rich empiri- cal data of an Islamic movement engaging with liberalisation in civil society and politics. The paper concludes that, while the movement’s discourse and practice are compatible with liberalism, its Islamic ethos means that at some points it must engage liberalism critically.
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Maigre, Marie-Elisabeth. "THE INFLUENCE OF THE GÜLEN MOVEMENT IN THE EMERGENCE OF A TURKISH CULTURAL THIRD WAY." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/mxux7290.

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This paper aims to understand the role of Fethullah Gülen’s movement in the emergence of the new Islamic culture in Turkey. Among the Islamic dynamics that emerged in the 80s, the movement based on Gülen’s ideas is unique not in that it spread through an intellectual, healthcare and media network – this is true of other Sufi communities – but in its develop- ment of an effective educational programme now comprising more than 300 schools around the world. In the 1990s, this movement favoured a ‘Turkish Islam’ encompassing the principles of de- mocracy and moderation, and so rejected the radical ideals of Necmettin Erbakan’s Refah party. After the 1997 ‘soft coup’ removed the Erbakan government, pro-Islamic businesspeo- ple became more disinclined to support a party that could threaten their business interests. A reformist branch led by Istanbul mayor, Recep Tayyip Erdoğan, began to adopt the principles of democracy and religious freedom as part of a new political argument, and eventually won the general elections of November 2002. It seems that three actors – the Islamist reformists, the businessmen, and Gülen’s followers – converged around the common concepts of Turkish Islam, Conservative Democracy, and Business to re-elaborate the cultural content of the Islamic movement with a more Western- democratic and capitalist orientation. The phrase ‘Islam de marché’, coined by Patrick Haenni, refers to the culture, born of globalisation, in which business success is efficiently used to translate thinking or religious beliefs into something practical and derive some cul- tural influence from association with the state. Fethullah Gülen, whose movement is a paradigm of these new approaches, could be consid- ered a far-sighted visionary since he anticipated the need for Turkish people, whether secular or Islamist, to adapt to the present times, and the strong potential of globalisation to diffuse his vision of Islam.
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Reports on the topic "Islam and Democracy"

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HEFNER, Robert. IHSAN ETHICS AND POLITICAL REVITALIZATION Appreciating Muqtedar Khan’s Islam and Good Governance. IIIT, October 2020. http://dx.doi.org/10.47816/01.001.20.

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Ours is an age of pervasive political turbulence, and the scale of the challenge requires new thinking on politics as well as public ethics for our world. In Western countries, the specter of Islamophobia, alt-right populism, along with racialized violence has shaken public confidence in long-secure assumptions rooted in democracy, diversity, and citizenship. The tragic denouement of so many of the Arab uprisings together with the ascendance of apocalyptic extremists like Daesh and Boko Haram have caused an even greater sense of alarm in large parts of the Muslim-majority world. It is against this backdrop that M.A. Muqtedar Khan has written a book of breathtaking range and ethical beauty. The author explores the history and sociology of the Muslim world, both classic and contemporary. He does so, however, not merely to chronicle the phases of its development, but to explore just why the message of compassion, mercy, and ethical beauty so prominent in the Quran and Sunna of the Prophet came over time to be displaced by a narrow legalism that emphasized jurisprudence, punishment, and social control. In the modern era, Western Orientalists and Islamists alike have pushed the juridification and interpretive reification of Islamic ethical traditions even further. Each group has asserted that the essence of Islam lies in jurisprudence (fiqh), and both have tended to imagine this legal heritage on the model of Western positive law, according to which law is authorized, codified, and enforced by a leviathan state. “Reification of Shariah and equating of Islam and Shariah has a rather emaciating effect on Islam,” Khan rightly argues. It leads its proponents to overlook “the depth and heights of Islamic faith, mysticism, philosophy or even emotions such as divine love (Muhabba)” (13). As the sociologist of Islamic law, Sami Zubaida, has similarly observed, in all these developments one sees evidence, not of a traditionalist reassertion of Muslim values, but a “triumph of Western models” of religion and state (Zubaida 2003:135). To counteract these impoverishing trends, Khan presents a far-reaching analysis that “seeks to move away from the now failed vision of Islamic states without demanding radical secularization” (2). He does so by positioning himself squarely within the ethical and mystical legacy of the Qur’an and traditions of the Prophet. As the book’s title makes clear, the key to this effort of religious recovery is “the cosmology of Ihsan and the worldview of Al-Tasawwuf, the science of Islamic mysticism” (1-2). For Islamist activists whose models of Islam have more to do with contemporary identity politics than a deep reading of Islamic traditions, Khan’s foregrounding of Ihsan may seem unfamiliar or baffling. But one of the many achievements of this book is the skill with which it plumbs the depth of scripture, classical commentaries, and tasawwuf practices to recover and confirm the ethic that lies at their heart. “The Quran promises that God is with those who do beautiful things,” the author reminds us (Khan 2019:1). The concept of Ihsan appears 191 times in 175 verses in the Quran (110). The concept is given its richest elaboration, Khan explains, in the famous hadith of the Angel Gabriel. This tradition recounts that when Gabriel appeared before the Prophet he asked, “What is Ihsan?” Both Gabriel’s question and the Prophet’s response make clear that Ihsan is an ideal at the center of the Qur’an and Sunna of the Prophet, and that it enjoins “perfection, goodness, to better, to do beautiful things and to do righteous deeds” (3). It is this cosmological ethic that Khan argues must be restored and implemented “to develop a political philosophy … that emphasizes love over law” (2). In its expansive exploration of Islamic ethics and civilization, Khan’s Islam and Good Governance will remind some readers of the late Shahab Ahmed’s remarkable book, What is Islam? The Importance of Being Islamic (Ahmed 2016). Both are works of impressive range and spiritual depth. But whereas Ahmed stood in the humanities wing of Islamic studies, Khan is an intellectual polymath who moves easily across the Islamic sciences, social theory, and comparative politics. He brings the full weight of his effort to conclusion with policy recommendations for how “to combine Sufism with political theory” (6), and to do so in a way that recommends specific “Islamic principles that encourage good governance, and politics in pursuit of goodness” (8).
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