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Is Islam Compatible with Democracy?, 2006.
This paper analyzes the contradictions that exist between democracy and the practice of Islam.
862 words (approx. 3.4 pages), 12 sources, MLA, $ 30.95
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Abstract
This paper examines the views of various researchers that contend that Islam has an inclination for authoritarianism and that Muslim nations have lower a chance of embracing democracy, regardless of economic developments. This paper also presents the views of academics who declare that Islam is a belief system which espouses an ideology of equality, tolerance and righteousness and cannot be branded as against democracy. The writer of this paper explores the correlation between Islam and democracy while discussing the fact that most Muslims think that democracy is an alien theory thrust upon them by the western world. This brief yet concise paper examines the political climate in several Muslim countries, including Iran and Turkey.
Table of Contents:
Introduction
Objectives
Research Methodology
Tentative Chapters
Summary
Bibliography
From the Paper
"In Iran, winning the election by President Mohammad Khatami and his reformist partners motivated a new generation but has not yet destabilized the clerical organization's power. On the other hand, in Turkey a party with Islamic moorings is shifting a dishonored system away from decades of disagreement and immobility, after a major election triumph in the year 2002. Turkey's practice underlies the vital role of political Islam as a force for transformation. The experience with Turkey shows the fact that several Muslims, regardless of their habitation in officially secular or officially Islamic countries, witness democracy as their foremost expectation and means of efficient political involvement. Expanding on current research, this doctoral study seeks to examine the whether democracy is compatible in the Islamic world."
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Is Islam Compatible with Democracy?, 2002.
A look at the culture and religion of Islam and whether or not it can co-exist with a democratic government.
911 words (approx. 3.6 pages), 5 sources, MLA, $ 32.95
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Abstract
As Western culture expands and attempts to become the global standard, many societies are forced to take upon themselves Western ideals and notions in order to adapt. This is true with ideas concerning religion and government. This paper discusses the main aspects of an Islamic society and how these aspects would fail or thrive if a democratic government was put into power.
From the Paper
"After examining the theories of democracy and how they relate to Islam, one can see that there is no simple answer to the question: Is Islam compatible with Democracy? While many of the principles of democracy contradict Islam in it?s purest form, different interpretations of Islamic doctrine have allowed the religion to adopt a more democratic worldview. Perhaps, as history has shown us, Islam can exist within a democracy and still hold true to its faith. But by conforming to varied forms of organized leadership, are Muslims actually holding true to their faith? This question has compelling answers on both sides of the argument, both with support from the Koran itself. Ultimately, one cannot say that Islam is compatible with democracy and be absolutely right or absolutely wrong."
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Islam and Democracy: A Summation of Islamic Scholarship, 2005.
A discussion on the correlation between Islam and democracy.
3,375 words (approx. 13.5 pages), 3 sources, $ 133.95
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Abstract
This paper tries to determine the compatibility of Islam and democracy. It compares the works of three Muslim authors in the West, John L. Esposito, Ahmad Moussalli, and Abdulaziz Sachedina. It explains that the main objective for this comparative analysis is to gain a better understanding of how Western Muslim scholars conceptualize and utilize the concept of democracy in an Islamic framework.
From the Paper
"In order to determine the compatibility of Islam and democracy, I have compared the works of three Muslim authors in the West, John L. Esposito, Ahmad Moussalli, and Abdulaziz Sachedina. My main objective for this comparative analysis is to gain a better understanding of how Western Muslim scholars conceptualize and utilize the concept of democracy in an Islamic framework. In Islam and Democracy, John L. Esposito offers his readers the opportunity to acquire a better understanding of how democratic thought and practices can be incorporated into Islamic politics by examining the scope of democratic practices inherent within Islam, and discussing how the secular and the religious forms inform and reinforce the political discourse of democracy. In terms of how Islam can be incorporated in ..."
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Islam and Democracy, 2007.
A unique critique of the compatibility between Islam and democracy.
12,352 words (approx. 49.4 pages), 39 sources, APA, $ 237.95
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Abstract
This paper presents some of the proposed Islamic state models, as well as some of the constructs of democracy that attempt to argue the two systems have irreconcilable differences. The paper contends that these analyses tend to overlook elements within both ideologies that appear to parallel or mirror each other, and that might be deemed similar in intent and nature. By examining the spirits of democracy and Islam, this paper identifies some elements within both ideologies that are sufficiently similar to suggest an implicit compatibility between them. Furthermore, the paper contends that certain features commonly observed in democracies that are antithetical to Islam, namely popular sovereignty and secularism, do not actually pose significant obstacles to Islam and democracy being reconciled. Finally, two historical examples in which Islam proved reconcilable with otherwise alien ideologies are described, implying Islam's capacity to embrace ideas that are non-Islamic in origin, and by extension, with ideas located in the democratic spirit.
Outline:
Introduction
A Focus on Structure
The Defining Role of Spirit
Compatibility with Other Ideologies
Conclusion
Bibliography
From the Paper
"The argument that Islam and democracy are irreconcilable ideologies has received a great deal of support. If God is considered the sole source of law, runs the argument, then government 'by the people, for the people' is surely untenable. Abul ala Mawdudi proposed an Islamic governance system he referred to as a theo-democracy, yet rejected democracy itself as the "kind of government in which the majority rules whether its views be right or wrong." A number of scholars point to the poor record of democratisation in the Middle East, North Africa and Muslim-majority countries in general to support the assertion that Muslims are not capable of embracing democracy, or that Islam, in some inherent way, is incompatible with democracy. "
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Islam and Democracy, 2007.
An argument proposing that moderate Islam and democracy are not incompatible.
1,573 words (approx. 6.3 pages), 7 sources, APA, $ 51.95
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Abstract
The paper examines the reactions of the Muslim community to the publication of cartoons with Muhammad in a Danish newspaper. The writer argues that, while agreeing with the view-point that the extremist version of Islam may be in conflict with some of the ideals of democracy, he strongly believes that a moderate version of Islam, is in no way incompatible with democracy. The paper further examines how moderate Islam is practiced by an overwhelming majority of Muslims around the world. The paper further argues that both the violent reaction of some Muslims against the publication of the Muhammad cartoons, as well as their publication in the first place, were examples of insensitivity and intolerance towards the views of others.
Outline:
Introduction
Does Islam Support Terrorism?
Exercising the Freedom of Speech?
Compatibility of Islam with Democracy
Conclusion
Works Cited
From the Paper
"However, most moderate Muslims argue that this passage is about a specific incident and should be read in the context; they also point out that the Quranic and Islamic teachings about "jihad" and war almost invariably stress upon the concept of a "defensive war." For example, Verse 2: 190 of the Quran says: "Fight in the way of Allah against those who fight against you, but begin not hostilities. Lo! Allah loveth not aggressors." ("The Rules of Jihad"--BBC) Some Muslim scholars also believe that the "internal" Jihad--the fight to overcome their own selfish desires--rather than fighting an external enemy is the greater Jihad in Islam."
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Reconciling Islam with Democracy, 2005.
Uses the war on Iraq to argue that Western powers cannot force democracy on Islamic countries.
2,291 words (approx. 9.2 pages), 7 sources, MLA, $ 70.95
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Abstract
Among the political justifications forwarded for the war on Iraq was one which argued that it was an attempt for the establishment of democracy in the Middle East, starting with Iraq. This paper argues that, while few can argue with the morality of the goal of establishing democracy, the fact of the matter is that this is an unbelievable claim. It is very difficult to believe that either the United States or Great Britain would sacrifice billions of dollars and an uncertain amount of military soldiers for the sake of bringing an Arab people freedom and democracy. The paper argues that, even if the aim was the establishment of democracy, it is unlikely that this democratic system would be a success in bringing stability to Iraq. If the Arab countries are to democratize, democracy must be developed from within those countries and not be forced upon them through military action.
From the Paper
"In conclusion, one might emphasize the fact that the failure of democracy in Arab countries does not imply that Islam is the obstacle to democracy. Similarly, the failure of Western style democracy to take root in Arab countries does not imply that Islam is fundamentally anti-democratic. Instead, what we may note at this point is that no political system which has been exported or forcibly imposed upon a people and is at odds with the culture of that people, can survive, acquire legitimacy and attain stability. Arab governments cannot democratize unless Arab leaders create the institutions for democracy first. Democracy in Arab countries will not stabilize unless that form of democracy is consistent with the culture of the masses and, above all, is consistent with Islam. Thus, the key to democratization in the Middle East lies in the adoption of an Islamic form of democracy, pending the creation of institutions that will encourage the growth of a civil society that will serve as the main supporting force for democracy."
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Islam and Democracy, 2005.
A paper examining the contradictory messages that the religion of Islam conveys about the validity of pluralism and democracy.
2,925 words (approx. 11.7 pages), 9 sources, APA, $ 103.95
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Abstract
This paper offers the perspective that Islam sends contradictory messages about the validity of pluralism and democracy. The paper defines democracy and its manifestations as well as the militant forms of both Islam and democracy. The focus of the paper is on Islam as a religious belief system that shaped social, political, cultural relations in many nation-states.
From the Paper
"Democracy is often characterized as a method of giving all citizens in a nation-state a share in political decision making. However, the word democracy is used in a number of different ways. Direct democracies are distinguished from representative democracies in that the latter reflect governance systems in which voters select their favored representatives. Democracy is also manifested by different types of representative systems with degrees of participation integral to the determination of the nature of the democracy."
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Can Democracy and Islam Co-exist?, 2004.
In this paper the conflict between Islam, women's rights and democracy is analyzed.
1,350 words (approx. 5.4 pages), 7 sources, MLA, $ 47.95
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Abstract
This article discusses the conflict between Islam, women's rights, and democracy. The writer looks at several examples in this regard from different countries. Relevant fundamentalist views and liberal views are examined in this paper. The writer also discusses the cultural values of Islam.
From the Paper
"Both democracy and Islam are abstractions with vague definitions since each word has been applied to contradictory practices. When we speak of democracy do we mean ancient Athens the United States or Europe or India or Israel or Uzbekistan? Let us grant that there are no pure democracies and that when we use the word, we are referring to tendencies. Our critique of any given society depends on our analysis as to how far and in what way it is fulfilling the ... "
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A Comparison of Modern Democracy and Classical Athenian Democracy, 2002.
Compares modern constitutional democracies and the democracy of classical Athens.
914 words (approx. 3.7 pages), 3 sources, MLA, $ 32.95
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Abstract
Discusses the major differences between Athenian democracy and modern democracy. Differences include voting and citizenship rights, gender and background bias in the Athenian social and economic system, the type of representation that each society offered and the 'participation factor' in Athens.
From the Paper
"There are several significant differences between modern constitutional democracies and the democracy of classical Athens. Even though the classical Athenian democracy was a major step forward in political thought, at its height there were still many areas in which it was decidedly unlike any democracy existing today. These differences fall into three major categories: differences in who could vote, in the type of representation, and in the overall participation factor.
One major and clearly recognizable difference is that in the Athenian democracy there was only a certain selected element of the population that was allowed to vote. This difference in voting behavior stems from the fact that the Athenian social and economic system was supportive of the suppression of groups of people according to gender and background in ways that are not acceptable in today?s western cultures.
For example, women were not given full rights of citizenship. They were also socially and economically kept in a subservient role to men. Women?s function was seen as primarily that of propagation and managing a household. Women were not allowed access to the marketplace of ideas that was so important to the Athenians.
These conditions set up an interactive cycle between the social and political institutions; since women were regarded as inferior and not deserving of full citizenship, they were not allowed to vote. However, without the ability to vote, it was very unlikely that any of these restrictions would be modified or lifted. The role of women in Greek society was too firmly entrenched to be easily changed."
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A Comparison of Modern Democracy and Classical Athenian Democracy, 2002.
This paper looks at several significant differences between modern constitutional democracies and the democracy of classical Athens.
864 words (approx. 3.5 pages), 3 sources, MLA, $ 30.95
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Abstract
The writer shows that even though the classical Athenian democracy was a major step forward in political thought, at its height there were still many areas in which it was decidedly unlike any democracy existing today. The paper divides these differences into three major categories: differences in who could vote, in the type of representation, and in the overall participation factor.
From the Paper
"One major and clearly recognizable difference is that in the Athenian democracy there was only a certain selected element of the population that was allowed to vote. This difference in voting behavior stems from the fact that the Athenian social and economic system was supportive of the suppression of groups of people according to gender and background in ways that are not acceptable in today?s western cultures."
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"Democracy?s Discontent" vs. "Democracy in America", 2003.
A comparison of Alexis de Tocqueville's "Democracy in America" and Michael J. Sandel's "Democracy?s Discontent".
3,845 words (approx. 15.4 pages), 2 sources, MLA, $ 105.95
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Abstract
This paper discusses how Alexis de Tocqueville in "Democracy in America" and Michael J. Sandel in "Democracy?s Discontent" both address issues of democracy, freedom, the role of government, and the good citizen. It looks at how their viewpoints differ because they write at different times of history. De Tocqueville writes at a time when democracy is a novel ideal. Aristocracy has been the main form of government, and this, therefore, plays a major role in his writing. Sandel, on the other hand, deals with contemporary issues such as the global community and the implications of new technology and diminishing boundaries among people.
From the Paper
"De Tocqueville stresses the importance of civil equality in the achievement of true democracy. This equality implies the lack of divisions and barriers between social classes. This is the equality that he sees in American culture as opposed to European culture that still subscribes to the aristocratic means of government. The democratic ideal implies more freedom than would be possible with an aristocratic government: ?Let us suppose that all the people take a part in the government, and that each one of them has an equal right to take a part in it. As no one is different from his fellows, none can exercise a tyrannical power; men will be perfectly free because they are all entirely equal??(De Tocqueville, Book II, Chapter I)."
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The Nation of Islam: Are They Islamic?, 2002.
Compares the Nation of Islam with traditional Islam.
1,030 words (approx. 4.1 pages), 3 sources, $ 36.95
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Abstract
This paper examines the Nation of Islam as a social movement and tests whether its traditions and roots are really found in traditional Islam.
From the Paper
"The presence of God (Allah) is another and maybe the most critical difference between the Nation of Islam and traditional Muslims. The Nation of Islam was founded in the 1930?s by a man named W. Fard Muhammad. Fard Muhammad believed he was sent to wake ?the black nation to the full range of the black man?s possibilities in a world temporarily dominated by the blue eyed devils.?(5) It is the Nation of Islam who has since said, ? We Believe that Allah appeared in the Person of Master W. Fard Muhammad, July, 1930; the long awaited ?Messiah? of the Christians and the ?Mahdi? of the Muslims.?(6) Fard Muhammad taught that the African American culture was unique and separate from that of ?the Caucasian devils.?(7)
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Democracy and the U.S. Constitution: A Discussion of the Successes and Failures of the Founding Fathers in making an Obtainable Democracy, 2000.
After discussing the successes and failures of the founding fathers, the author of the paper concludes that they mostly did a good job, but disputes that America now has a pure democracy.
1,360 words (approx. 5.4 pages), 2 sources, $ 45.95
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From the Paper
" A perfect democracy would be a democracy where everyone- the poor, the rich, the weak, the strong- get to have a say in what the government does. Wherein the supreme power ultimately rests with the people. However, this is not reality. Instead, representative democracy can be defined in two ways: the responsible model and the popular model. In the popular model, ordinary people have a great deal of freedom and ability to participate actively in government. In this type, elections express the popular will and determine policies. Examples of this model include the House of Representatives, the Virginia Plan, and citizen initiatives. In the responsible model, citizens play a more passive role. Government officials have a great deal of freedom to act on the behalf of the country as a whole. Elections here, grant popular consent and determine leaders. Examples of this model are the Senate, the New Jersey Plan, and the Supreme Court. Although the people of the United States live in a democracy that has both popular and responsible elements, democracy here has always been more denoted by the popular model. "
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Political Islam and Islamic Fundamentalism, 2002.
This essay describes how and when Islam made an impact as a political ideal as well as its repercussions leading up to today.
2,090 words (approx. 8.4 pages), 5 sources, APA, $ 65.95
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Abstract
This paper elaborates on Islam and its religious politcal history for the past 100 years, including the later part of this century. It offers some insights into what may have given rise to what is now known today as Islamic fundamentalism.
From the Paper
"While the roots of political Islam can be traced back to the time of Mohammed, the real impact of Islam as a political ideal came about with the Iranian revolution and the Ayatollah Khomeini. The new brand of political Islam that Khomeini brought to Iran was a new, more militant Islam than the world had previously been exposed to. During the time of the Ottoman Empire, Islam was spread as the ideal religion, however, there was room for both branches of Islam, Sunni and Shiite, to practice. There was also a place for Christians and Jews, although it was on the second class level. However, Khomeini?s brand of religious zealotry was harsh and dictatorially strict."
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Benjamin Barber's "Strong Democracy", 2005.
This paper discusses Benjamin Barber's views on "thin democracy" and "strong democracy" as expresses in his book "Strong Democracy: Participatory Politics for a New Age".
1,050 words (approx. 4.2 pages), 1 source, MLA, $ 36.95
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Abstract
This paper explains that Benjamin Barber in his book "Strong Democracy: Participatory Politics for a New Age" defines 'thin democracy" as a democracy in which leaders are elected but they are left to their own devices concerning the majority of issues; people have the powers, which democracy provides, but the demonstration of these powers is primarily manifested in the form of elections. The author points out that Barber is convincing in making his point that "thin democracy" has a tendency to strip citizens of their sense of purpose as manifested by the voter participation rate stagnating in the U.S. at about half of those eligible. The paper stress that Barber loves the thought of a "strong democracy" in which it is not the leaders who make a democracy great but rather an active, informed citizenry.
From the Paper
""Thin democracy" takes the stance that average citizens are not interested in political matters and are not capable or adequate enough to directly participate in the political process themselves, beyond electing officials. Benjamin Barber feels that the United States democracy is thin and poorly represents the entire population at large. Significant portions of citizens are unable to vote due to restrictions or simply choose to be complacent and abstain from voting. Citizens under the age of eighteen are restricted from voting, as are prisoners, and persons living within the borders who are not nationalized. Citizens who are active in a thin democracy mainly participate in it by electing persons and then monitoring their political decisions (if they choose to do so), allowing the elected (those seen by the majority to have the most expertise and capability to discern what best represents the will of the majority) to do the actual work."
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