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Journal articles on the topic 'Islam and Democracy'

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Published: 4 June 2021

Last updated: 28 January 2023

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1

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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5

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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9

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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11

Goddard, Hugh. "Islam and Democracy." Political Quarterly 73, no. 1 (January 2002): 3–9. http://dx.doi.org/10.1111/1467-923x.00435.

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12

Gule, Lars. "Islam and Democracy." Forum for Development Studies 19, no. 2 (January 1992): 211–32. http://dx.doi.org/10.1080/08039410.1992.9665918.

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13

Salisbury, Cari. "Islam and Democracy." Muslim World 88, no. 2 (April 1998): 197–203. http://dx.doi.org/10.1111/j.1478-1913.1998.tb03655.x.

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14

Quandt, William B., John L. Esposito, and John O. Voll. "Islam and Democracy." Foreign Affairs 75, no. 5 (1996): 154. http://dx.doi.org/10.2307/20047795.

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15

Ejobowah, John Boye. "Islam and Democracy." American Journal of Islam and Society 20, no. 3-4 (October 1, 2003): 193–95. http://dx.doi.org/10.35632/ajis.v20i3-4.1838.

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In all of the Middle East and North Africa, Algeria was the first country to be infected by the wind of democratization that swept the developing world in the 1980s and 1990s. The country became a political laboratory for the rest of the Arab world, as liberalization opened spaces for moderate and radical Islamic groups to contest elections. Unfortunately, these elections quickly descended into a long drawn-out and brutal war with the secularist rulers. This bitter battle, fought most fiercely between 1992-99, turned Algeria into a hot spot, thereby raising the question of whether democracy is feasible in the Muslim world. Frederic Volpi's new book seeks to answer this question by analyzing the process of political liberalization and the severe problems it generated in Algeria. Volpi presents early and mid-twentieth-century North African scholars' reinterpretations of the Islamic creed that activated the emergence of anti-secularist movements in the Maghreb as a point of departure for his historical narrative of the Algerian conflict. Although Algeria's militant movement was coopted by the state party (the National Liberation Front [FLN]) and lost its dynamism during the post-independence years, it still sought to change the political system by operating from the community level, where it had built a network of associations. The author shows how this network's provision of services designed to meet the people's welfare needs helped thrust Islamic leaders into the political limelight as they utilized their organizational capacities and authority to transform the 1988 October food riots into a political protest ...

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Pelletiere, Stephen, John L. Esposito, John O. Voll, Dale F. Eickelman, and James Piscatori. "Islam and Democracy." Political Science Quarterly 112, no. 3 (1997): 516. http://dx.doi.org/10.2307/2657584.

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Hofmann, Steven Ryan. "Islam and Democracy." Comparative Political Studies 37, no. 6 (August 2004): 652–76. http://dx.doi.org/10.1177/0010414004265881.

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18

Howeidy, Fahmy. "Islam and democracy*." Contemporary Arab Affairs 3, no. 3 (July 1, 2010): 297–333. http://dx.doi.org/10.1080/17550912.2010.494405.

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This paper reviews how the civilizational discourse of Islam differs from that of democracy but doesn't necessarily mean that it contradicts it. Knowing that this juxtaposition promotes diversity and distinction, this paper elucidates the factors of ambiguity that surround this religion and system in order to uncover the real dimension of their distinction. The paper is organized as follows: first, it presents seven characteristics of the Islamic state. Next, it discusses the importance of consultation (al-shūrā) and the necessity of questioning the rulers in Islam. Third, the article answers the question “Where does democracy correspond to Islam and where does it differ?”. Several prominent opinions are examined in the fourth part, before displaying the main positions from the 1980s, vis-à-vis democracy, in part five. Part six exhibits the fatwas of al-Qaradawi. At the end of the article, the paper emphasizes the approaches that can be taken towards Islamic ruling (sharīʿah).

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19

Mishra, Smeeta. "Islam and Democracy." Journal of Communication Inquiry 32, no. 2 (February 5, 2008): 155–78. http://dx.doi.org/10.1177/0196859907311694.

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Potrafke, Niklas. "Islam and democracy." Public Choice 151, no. 1-2 (November 24, 2010): 185–92. http://dx.doi.org/10.1007/s11127-010-9741-3.

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21

Taufik, Muhammad, and Ardillah Abu. "ISLAM DAN DEMOKRASI." Moderasi: Jurnal Studi Ilmu Pengetahuan Sosial 1, no. 1 (February 3, 2020): 1–14. http://dx.doi.org/10.24239/moderasi.vol1.iss1.1.

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Democracy is a word that is very popular among the people, almost all levels of society know and understand the meaning of democracy well. Democracy is part of a political system and government which, according to Abraham Lincoln, is defined as government by the people, to the people and for the people. Democracy is one concept that comes from the West. Democracy was only included in the treasury of Islamic thought in the mid-19th century because it was considered to have good values for life and not conflict with Islamic values. Therefore, they tried to find the equivalent of the word democracy in Islamic teachings, then the term shura was found. In the discourse and studies on the relationship between Islam and democracy, there are three opinions expressed by Islamic thinkers and figures about the relationship between Islam and democracy. First, there is no separation between Islam and democracy. Democracy is inherent or an integral part of Islam. Second, between Islam and democracy have conflicting relations. Third, in the relationship between Islam and democracy the third group does not accept it fully and does not reject it completely. This polemic of thought is then analyzed and studied further in accordance with the cultural context of Indonesian society.

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22

Tereshina, O. V. "Islamic Democracy and Islamic Fundamentalism (Political Islam)." Contemporary problems of social work 2, no. 3 (7) (June 2016): 106–13. http://dx.doi.org/10.17922/2412-5466-2016-2-3-106-113.

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23

Sein, Layla. "Second Annual Conference of the Center for the Study of Islam & Democracy (CSID)." American Journal of Islam and Society 18, no. 3 (July 1, 2001): 146–48. http://dx.doi.org/10.35632/ajis.v18i3.2015.

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The Center for the Study of Islam and Democracy (CSID) held its secondannual conference at Georgetown University on April 7, 2001. Students,diplomats, liberal professionals, investors, activists and academicians wereamong the guests at the conference cosponsored by GeorgetownUniversity's Center for Muslim Christian Understanding (CMCU), theInternational Institute of Islamic Thought (IIIT), and the Institute of GlobalCultural Studies.The conference theme, "Islam, Democracy and the Secularist State in thePost Modem Era" echoed in the presentations of Muslim scholars in thefollowing five panels: Islam and Democracy, The Secular State, Elementsof Democracy with Respect to Islam, Postmdernity, and Democracy inPractice and Islam in Context. A total of twenty presentations were madeby the panelists in these five sections.Since the CSID is a research organization with a membership ofacademics, entrepreneurs, Muslim intellectuals, liberal professionals andactivists committed to promoting democracy in the Muslim world, itsannual conferences and monthly publication "The Muslim Democrat" serveas a forum through which the relationship between Islam and democracy isdefined and democratic elements inherent in Islam are identified. As athink-tank dedicated to defining the historical and philosophical basis ofdemocracy and its compatibility with the elements of Islam, CSID'spresentations underscored justice, equality and tolerance as democraticconcepts intrinsic to Islamic principles.By outlining the historical development of secularism and its role inMuslim societies, the panelists did not only encourage Muslim activists toinstitutionalize democratic practices, but they also addressed Muslimscholars and activists from both the western and the Muslim worlds whoare convinced that Islam is incompatible with democracy. By presentingthe causes of problems inherent in secular trends in Muslim countries likeYemen, Jordan, Indonesia and Malaysia, and identifying the shortcomingsin their democratization process, CSID's presentations simultaneouslysought to convince both Islamists and secularists that democratic ideals andIslamic principles were compatible.Since a distinction must be made between the separation of church andstate and the separation of religion from politics in order to advance the ...

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24

Masamah, Ulfa. "DEMOCRACY AND EDUCATION ISLAM." Ta'dib 20, no. 2 (January 2, 2016): 279. http://dx.doi.org/10.19109/td.v20i2.219.

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<p><em>Education is one of the media that is Able to help develop the potential of all human beings. Over time the implementation of many educational experience problems when the role of education has a significant influence on improving the quality of human life. Islamic education as an agent of social change should be Able to hit the problem that move dynamically and proactively to the advancement and improvement of Muslims. Das sollen, the purpose of education in Islam as the process of formation of human beings to conform with the nature of existence. Therefore, we need an alternative thinking in an effort to minimize the various educational failure. Democratization of education Considered as a solution capable of Islamic education in creating a humanist. Education that does not justify the existence of intimidation, repression and restrictions on the creativity of teachers and students can be Realized with the Efforts to create a democracy marked by education teaching-learning process that is open and full of healthy and responsible dialogue between teacher and pupil. Humanist atmosphere in education will deliver the achievement of educational goals of Islam. Islamic education is basically the Democratization of space, the which is where the education is directed at a dialogical space. Moreover, the ultimate goal of Islamic education directs its final destination on the behavior and attitude changes, the quality and variety of aspects that promote humanism space. Islamic education should be oriented to instill democratic values in the learning process, such as openness, mutual respect, sympathy, empathy, solidarity, and their understanding of pluralism in a pluralistic life.</em></p>

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25

Masmoudi, Mariem. "Political Islam and Democracy." American Journal of Islam and Society 25, no. 4 (October 1, 2008): 155–57. http://dx.doi.org/10.35632/ajis.v25i4.1449.

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On 14 May 2008, the Center for the Study of Islam and Democracy (CSID)held its ninth annual conference, entitled “Political Islam and Democracy:What Do Islamists and Islamic Movements Want?” at the Marriot RenaissanceHotel. This event brought together a distinguished group of experts todiscuss the relationship between religion and democracy, the MuslimBrotherhood and democratic evolution, negotiating and implementingdemocracy in diverse contexts, and other related topics.The first session, which included Nelly Lahoud (professor of politicaltheory, Goucher College), Mark Gould (professor of sociology, HaverfordCollege), and Amr Hamzawy (senior associate, Carnegie Endowment for International Peace) raised such issues as dismissing the idea that Islam anddemocracy are mutually exclusive and discrediting the terrorists who havehijacked Islam and turned it into the very things it stands against: radicalism,closed-mindedness, intolerance, and violence. Gould discussed “Sovereigntyof God: Constitutional Processes in Islam and Christianity,” and Hamzawydelved into an analysis of the Brotherhood’s draft party platform ...

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26

Junaidi, M., and Sudaryono Sudaryono. "Tracking Democracy In Islam." Law and Justice 5, no. 2 (November 27, 2020): 161–74. http://dx.doi.org/10.23917/laj.v5i2.12489.

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This paper aims to answer the question “Is democracy in conflict with Islam?” This paper also discusses the values contained in democracy. This paper uses a normative legal research method that is descriptive and analytic to describe the implementation of government systems and political systems in Islam. Then analyze it with democratic values as a system of government and a political system. The research results obtained a brief description of democracy as a political system and government system in the era of the Prophet and the era of Khulafaturrasyidin to determine the democratic values contained. In the end, this paper is one of the answers to the discourse that has been a growing polemic between democracy and Islam.

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Brown, L. Carl, Shireen T. Hunter, and Huma Malik. "Modernization, Democracy, and Islam." Foreign Affairs 84, no. 3 (2005): 147. http://dx.doi.org/10.2307/20034395.

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Boroumand, Ladan, and Roya Boroumand. "Terror, Islam, and Democracy." Journal of Democracy 13, no. 2 (2002): 5–20. http://dx.doi.org/10.1353/jod.2002.0023.

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Jalil, Abdul. "Kompatibilitas Islam dan Demokrasi: Tantangan dan Hambatan Demokratisasi di Dunia Islam." Andragogi: Jurnal Diklat Teknis Pendidikan dan Keagamaan 8, no. 1 (July 17, 2020): 430–45. http://dx.doi.org/10.36052/andragogi.v8i1.121.

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[THE COMPATIBILITY OF ISLAM AND DEMOCRACY: CHALLENGES AND OBSTACLES OF DEMOCRATIZATION IN ISLAMIC WORLD] This study aims to find out whether Islam and democracy are compatible, as well as how the challenges and obstacles of democratization in the Muslim world. This research is in the form of a pure library (library research) using descriptive qualitative methods. Data analysis of the discussion uses the inductive approach, which is to draw general conclusions from specific conclusions. In principle, not all democratic teachings are relevant to Islamic teachings. When democracy becomes a commitment for the state to be put into practice, then all aspects of life cannot be separated from a touch of democracy, including religion. In Muslim countries, especially Asia and North Africa, religious democracy does not necessarily go hand in hand with the practice of political democracy. Doctrinally, Islam and democracy are two different things, but substantively there are democratic principles that are compatible with Islamic teachings. The principle of justice in law enforcement, equality in community life, nation and state, as well as freedom of opinion, religion, and belief. These principles are ideally contained in a written document, the Medina Charter

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Ma’afi, Rif’at Husnul. "Politik Islam di Indonesia Pasca Kemerdekaan Hingga Demokrasi Terpimpin." al-Daulah: Jurnal Hukum dan Perundangan Islam 3, no. 1 (April 1, 2013): 77–95. http://dx.doi.org/10.15642/ad.2013.3.1.77-95.

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Abstract: This article describes about the Islamic political development in Indonesia after its independence to the guided democracy. In the early days of its independence, there was a debate among Islamists and nationalists in formulating legislation until they agreed upon the first principle “Belief in one God”. At the time of parliamentary democracy, many Islamic organizations established a political party and participated in the general election in 1955, including Masjumi, NU, PSII and Perti. At the time of the guided democracy, there were two groups of the Islamic party. The first group was Masjumi which viewed that the participation in the authoritarian political system as a deviation from Islamic teachings. The second group was the Muslim League (NU, PSII and Perti). They argued that participating in the guided democracy was a realistic and pragmatic attitude. The destruction of the Guided Democracy occurred after a mutiny by PKI’s movement on September 30th, 1965. With the expiration of the Guided Democracy’s period then ended the old order and changed into the new order under the Suharto’s power. This resulted a change in Islamic politics in Indonesia.Keywords: Islam, post-independence, guided democracy

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Fajar, Fajar. "Convergence of Islam and Democracy." Al-Bayyinah 5, no. 2 (October 1, 2021): 113–28. http://dx.doi.org/10.35673/al-bayyinah.v5i2.1721.

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This studyattempts to analysethe relationship between Islam and democracy objectively with logical rational arguments. It aims to clarify the differences between Islam and democracy in terms of values and concepts, in addition to explaining the reasons for the rejection of some Muslims against democracy and the arguments underlying their rejection. Then, itattempts to draw a theoretical relationship between Islam and democracy by asking critical questions, logical assumptions, and arguments that rely on the empirical practice of implementing democracy in Indonesia. Islam and democracy were born from two different ontological areas. Islam as a religion is believed to be sacred and absolute truth because ontologically its teachings come from God. While the democratic political system was born from the historical trajectory of human cultural development, it means that democracy is profane secular, and the truth is contextual perspective of the status quo of Muslim elite power politics. The concept of democracy in terms of genealogy, values, and orientation is not entirely the same as Islamic teachings, but it is not denied that Islamic teachings are in many respects substantially in line with the concept of democracy. Thus, Indonesia is a country with the largest Muslim population in the world, so it is fitting for Indonesian Muslims to become enforcers of democracy based on human religious values. That is a model of democracy that not only provides a place for the growth of people's beliefs or religiosity, but also provides space for the realization of human rights. Therefore, democracy as a concept, in its implementation, of course, must be adapted to the context and culture of the local community, especially Islamic communities such as in Indonesia and in the Middle East.

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Hasan, Zulkifli. "[The Parallelism Between Democrasy and Islam] Keselarian antara Demokrasi dan Islam." Jurnal Islam dan Masyarakat Kontemporari 13 (July 1, 2016): 58–76. http://dx.doi.org/10.37231/jimk.2016.13.2.164.

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Anti-democractic thought is typically, though not always associated with the western ideology and product of secularism that is alien to Islam. In fact, there are scholars who totally reject democracy and consider it as a system, which is not only incompatible with Islam but a modern form of shirk. The struggle and failure of democracy in the Middle East seems affirming these rejectionist views. In fact, the people who have lost faith in democracy in the Arab countries now may incline towards radicalism and extremism in their political thought. The failure of democracy in the Muslim world then opens the question of compatibility of democracy with Islam. In modern context, particularly with the collapse of Islamic empire and the rise of nation states in the 20th and 21st centuries, the concept of democracy should be understood within its true meaning. This article hence aims at generating discourse pertaining to several issues on the concept of democracy from Islamic perspective within the context of pluralistic world today. This article employs analytical and critical qualitative methods in analysing the issues. In conclusion thereof, the study finds that democracy is compatible with Islamic principles. Keywords: Democracy, Islam, al-Hurriyyah, al-Hakimiyyah Demokrasi sering kali dikaitkan dengan ideologi Barat dan produk sekularisme yang asing dalam Islam. Hatta ada segelintir golongan yang menolak demokrasi secara total dan menganggapnya sebagai perbuatan menyekutukan Tuhan dan bertentangan dengan prinsip Shari’ah Islam. Insiden dan tragedi kegagalan sistem demokrasi yang berlaku di Timur Tengah seakan mengiyakan pandangan-pandangan yang mengkritik kerelevanan demokrasi di dunia Islam. Malahan, ia menerbitkan satu kegelisahan yang lain di mana warga yang sebelum ini mempunyai sedikit keyakinan pada demokrasi kini sudah mula cenderung dan memikirkan perjuangan yang lebih radikal dan ekstrim. Segala faktor ini menimbulkan persoalan tipikal yang kerap kali diajukan, adakah demokrasi itu selari dengan Islam. Dalam konteks dunia masakini khususnya setelah kejatuhan empayar Islam dan timbulnya konsep negara bangsa, konsep demokrasi ini seharusnya difahami dengan makna yang lebih luas dan terbuka sesuai dengan peredaran zaman. Sehubungan dengan itu, artikel ini bertujuan membicarakan beberapa persoalan mengenai konsep demokrasi menurut perspektif Islam sesuai dengan konteks dunia yang pluralistik pada hari ini. Artikel ini menggunakan kaedah analitis dan kritis kualitatif bagi menghuraikan isu-isu berkaitan dengan menyeluruh. Dapatan awal mendapati bahawa secara umumnya demokrasi itu adalah selari dengan prinsip-prinsip yang terkandung dalam ajaran Islam. Kata Kunci: Demokrasi, Islam, al-Hurriyyah, al-Hakimiyyah.

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Jędrzejczyk-Kuliniak, Katarzyna. "Perspektywy i wyzwania demokracji na przykładzie liberalnego nurtu islamu." Przegląd Politologiczny, no. 2 (November 2, 2018): 45–54. http://dx.doi.org/10.14746/pp.2010.15.2.5.

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The religious and cultural system of Islam is not a monolith, although it cannot be claimed that there are many Islams. After the terrorist attacks of September 11, 2001, the trend of religious fundamentalism has predominated in public opinion. However, this is only one of many forms of Islam. Its other extreme is the liberal one. These two religious interpretations are rather hostile towards one another, which finds reflection in the values each preaches. The movement of Islamic revival is connected with liberal thinking and it goes beyond the Arab countries. It can also be observed in Europe and the Muslim countries in Asia. Each movement is specific and tries to face up to different social and political issues. Given the deficit of democracy and the existence of authoritarian governments in the Middle East, the revival movement of the Arab world provides the best opportunity to scrutinize the challenges and development opportunities for democracy. This tendency is becoming an increasingly significant political force in the Middle East. Its representatives are also referred to as Muslim centrists, democrats or liberal Muslim reformers. They base their visions of political development on the social doctrine of Islam, stemming from the nahda movement, and from the ‘re-opening of the ijtihad’. The paper presents the values of liberal Islam, including the Muslim concept of democracy, social justice, sovereignty, freedom and the equality of women. The purpose of the paper is also to outline the main challenges related to the liberalization of Islam.

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Perry, Glenn E. "Popular Sovereignty, Islam, and Democracy." American Journal of Islam and Society 20, no. 3-4 (October 1, 2003): 125–39. http://dx.doi.org/10.35632/ajis.v20i3-4.527.

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This article examines the idea that Islam’s rejection of popular sovereignty makes it incompatible with democracy. I show instead that sovereignty (“absolute despotic power,” popular or otherwise) is a sterile, pedantic, abstruse, formalistic, and legalistic concept, and that democracy should be seen as involving “popular control” rather than “popular sovereignty.” Divine sovereignty would be inconsistent with democracy only if that meant – unlike in Islam – rule by persons claiming to be God or His infallible representatives. A body of divine law that humans cannot change would be incompatible with democracy only if it were so comprehensive as to leave no room for political decisions.

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Willoughby, Jay. "Taking Back Islam." American Journal of Islam and Society 20, no. 3-4 (October 1, 2003): 203–5. http://dx.doi.org/10.35632/ajis.v20i3-4.1842.

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This book is divided into nine sections: an opening section with intro ductoryessays, followed by eight chapters that discuss the writers' viewson certain issues. Each section contains several essays of anywhere frombetween three to six pages. Given the number of authors, I will mentiononly some of the points made in each section.In his introduction, Michael Wolfe lays out the book's generalpremise: Maybe it is time to stop looking to the "motherland" for ourunderstandings of Islam and Islamic tradition. Maybe it is time to growup. This call is sure to find a resonance among the many Muslims whoare tired of imported imams and imported books that are so far removedfrom our own reality in the West. Farid Esack brings up an interestingpoint: Historically, Muslims have known only two paradigms: oppression(Makkah) and governing (Madinah). However, given current realities,they must adopt a third kind: peaceful coexistence in a state of equality,as done by those Muslims who emigrated to Abyssinia.In "Violence," Khaled Abou El Fadl notes that Islam is concernedwith building and creating, and that ruining and destroying life is "an ultimateact of blasphemy against God." He writes that war is defensive anda last resort, that trade and technology are preferred, and that political discourseshave displaced moral discourses. Aasma Khan discusses hersmall group (Muslims against Terrorism), which was set up in the daysfollowing 9/11 to educate people "about the incompatibility oflslam withterrorist activities, hatred, and violence."In "Democracy," Karen Armstrong reminds us of several importantfacts: modernity/democracy is a process; that in the Muslim world, modernitywas imposed from above and has close ties with colonial subjugation/dependence, instead of independence; and that is imitation and not innovation. Religion, she asserts, can help people through the transition tomodernity. Alex Kronemer states that "the greatest obstacle to democracyin the Muslim world is not 'Islam,' it is poverty, the lack of education, andcorrupt and repressive regimes, many of which - and this is the importantpoint - are supported by the democracies of the West." This raises thequestion of whether the West really wants democracy in the Muslim world ...

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Rohman, Abdul, Asep Badruzzaman, and Nurul Huda. "Masa Depan Demokrasi Islam Di Indonesia." Sophist : Jurnal Sosial Politik Kajian Islam dan Tafsir 2, no. 2 (January 14, 2021): 163–82. http://dx.doi.org/10.20414/sophist.v2i2.29.

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This article discusses Islamic democracy in Indonesian democracy. Deliveries made by Islamic leaders have always been in the spotlight by the government. Apart from the government, the spotlight also came from foreign media, which reported that the Islamic figure incited the community. The question is, what is the ethical foundation of democracy in Indonesia? What is Islamic democracy like in Indonesian democracy? This research was conducted with a normative research method, qualitatively using literature study to obtain answers to the topics discussed. The answer was obtained that democracy in Indonesia is Pancasila democracy with the people as the highest authority. Furthermore, the values of democracy in Islam contribute to democracy in Indonesia, such as justice, freedom of opinion, human rights, and others. This can be seen by examining the Medina Charter, which is a legal product during the leadership of the Prophet Muhammad SAW, where the Prophet Muhammad SAW emphasized deliberation as a means of resolving conflicts, both for believers and non-Muslims, and if they did not find common ground, the Prophet Muhammad as the messenger of Allah is the final decision holder. Likewise Indonesian democracy, prioritizing agreement in decision-making, through people's representatives, and the people as the owner of supreme sovereignty, always guarding these decisions.

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Parray, Tauseef Ahmad. "Islam, Secularism, and Liberal Democracy." American Journal of Islam and Society 27, no. 3 (July 1, 2010): 95–98. http://dx.doi.org/10.35632/ajis.v27i3.1307.

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Islam, Secularism, and Liberal Democracy analyzes the theoretical relationshipbetween religion and democracy, specifically Islam’s relationshipwith liberal democracy. It discusses the relationship between Islam,Muslim-majority societies (viz., Iran, Turkey, and Indonesia), and liberaldemocracy in a way that advances theory and practice regarding their relationsand this relationship is the immediate focus of this study, and the conclusionshave a much broader applicability in illuminating the theoreticalrelationship between religion, secularism, and democracy in general, and incontributing to the development of a liberal-democratic theory for Muslimsocieties in particular. The author’s primary methodological approach is historical and comparative.Drawing on insights and lessons from western political theory andhistory, he examines the relationship between liberal-democratic developmentand religion both theoretically and in the context of the Muslim world.The three countries mentioned above are presented as case studies as ameans to reinforce the theoretical claims. The book consists of four chaptersfollowed by a conclusion, endnotes, a bibliography, and an index ...

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ZAKARIA, FAREED. "Islam, Democracy, and Constitutional Liberalism." Political Science Quarterly 119, no. 1 (March 2004): 1–20. http://dx.doi.org/10.2307/20202302.

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Bianchi, Robert. "Islam and Democracy in Egypt." Current History 88, no. 535 (February 1, 1989): 93–95. http://dx.doi.org/10.1525/curh.1989.88.535.93.

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Wright, Robin. "Islam, Democracy and the West." Foreign Affairs 71, no. 3 (1992): 131. http://dx.doi.org/10.2307/20045234.

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Karawan, Ibrahim A. "Book Review: Islam and Democracy." Journal of Democracy 8, no. 4 (1997): 170–73. http://dx.doi.org/10.1353/jod.1997.0054.

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Ghannouchi, Rached. "Islam and Democracy in Tunisia." Journal of Democracy 29, no. 3 (2018): 5–8. http://dx.doi.org/10.1353/jod.2018.0040.

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Ghanim, David. "Turkish Democracy and Political Islam." Middle East Policy 16, no. 1 (March 2009): 75–84. http://dx.doi.org/10.1111/j.1475-4967.2009.00381.x.

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Ciftci, Sabri. "Islam, Social Justice, and Democracy." Politics and Religion 12, no. 4 (February 14, 2019): 549–76. http://dx.doi.org/10.1017/s1755048318000810.

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AbstractEgalitarian preferences and benevolence are significant elements of Islamic social justice, which is one of the main pillars of Islam's ethico-political system. Surprisingly, empirical investigations about attitudinal implications of Islamic social justice values are rare. This is one of the first studies examining the correlations between Islam, social justice values, and regime preferences. It proposes that benevolence and egalitarian distributive preferences will induce democratic support and mediate the effect of religiosity on democratic orientations. Seemingly unrelated regression estimations using a Muslim-only sample from the sixth wave of the World Values Surveys support these hypotheses. The effects of social justice values are exclusive to support for democracy and not to support for authoritarian systems. Furthermore, religiosity increases support for democracy through intermediate mechanism of social justice values. These results imply that, next to principles of ijtihad, ijma, and shura, Islamic social justice values can induce pluralistic ideas in Muslim majority societies.

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Inglehart, Ronald. "Islam, Gender, Culture, and Democracy." International Journal of Comparative Sociology 43, no. 3-5 (October 2002): 224–28. http://dx.doi.org/10.1177/002071520204300301.

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Ehteshami, Anoushiravan. "Islam, Muslim polities and democracy." Democratization 11, no. 4 (August 2004): 90–110. http://dx.doi.org/10.1080/1351034042000234549.

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Thirkell-White, Ben. "Political Islam and Malaysian democracy." Democratization 13, no. 3 (June 2006): 421–41. http://dx.doi.org/10.1080/13510340600579318.

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Toprak, Binnaz. "Islam and Democracy in Turkey." Turkish Studies 6, no. 2 (January 2005): 167–86. http://dx.doi.org/10.1080/14683840500119494.

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Adams, Sheri Dawson. "Book Review: Islam and Democracy." Review & Expositor 94, no. 3 (August 1997): 479–80. http://dx.doi.org/10.1177/003463739709400334.

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Hanusch, Marek. "Islam and democracy: a response." Public Choice 154, no. 3-4 (October 19, 2012): 315–21. http://dx.doi.org/10.1007/s11127-012-0025-y.

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