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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.
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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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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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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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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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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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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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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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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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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"The Jews Of Islam" (Bernard Lewis) and "The Dhimmi: Jews and Christians Under Islam" (Bat Ye'or), 1992.
Compares these two books on non-Muslim peoples living in Muslim society.
1,350 words (approx. 5.4 pages), 2 sources, $ 47.95
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From the Paper
"The Dhimmi, Two Views
"Dhimmi" is a term applied to someone who lives in a Muslim society without being a Muslim (principally Jews and Christians). This paper compares and contrasts two books on the subject of the dhimmi--The Jews of Islam by Bernard Lewis and The Dhimmi: Jews and Christians under Islam by Bat Ye'or. This comparison and contrast centers on four points: (1) ways in which the authors express their views, (2) the subjects the authors choose to write about, (3) differences in subject matter, and (4) individual point of view.
As both works have a scholarly tone, neither one reveals particular emotions or views regarding the subject matter. Both are objective and factual, letting the ideas, facts, and interpretations speak for themselves. The formats and styles are ..."
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Islamic Art, 2007.
An examination of Islamic exhibits into Islamic ancient music, art and dance.
940 words (approx. 3.8 pages), 3 sources, MLA, $ 33.95
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Abstract
This paper discusses Islamic art, music and dance. It presents these three aspects of Islamic art in the form of an exhibition and details the history and practices of each art form. It begins by discussing five Islamic musical instruments, then goes on to discuss Islamic views on dance and finally looks at the different cultural influences that contribute to Islamic art.
Table of Contents:
Introduction
Music
Dance
Art
From the Paper
"Muslims have had different views about dancing. Throughout Islam history, there have been times of greater acceptance or rejection of dance. Some believed there should be no dancing. To others, folk dancing between the same sex is acceptable, but not between mixed couples. Also, some see dancing as a way to become closer to Allah. Sa'adi, a Persian poet wrote about a band of travelers who came upon a boy who danced beautifully. Everyone was amazed by his talents, except a man who complained that dancing was wrong. However, his camel lifted his feet in dance and threw the rider to the ground. Those around said that even God's creatures could enjoy the dance, so why not he?"
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Islamic Banking - Religion as an Excuse, 2006.
This paper explains the differences between Islamic banking and conventional banking. It argues politically, as opposed to economically, that both systems are the same.
3,225 words (approx. 12.9 pages), 17 sources, APA, $ 92.95
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Abstract
The writer explains that the emergence of Islamic banking is an example of how religion has become subservient to economic needs, and more specifically, how Islam has become subservient to capitalism. The paper explains that although advocates claim that Islamic banking is distinctive from interest rate banking, such methods are merely window dressing - a way for the banks to legitimize themselves. The writer explains that in Shariah, Islamic law, people are prohibited from charging and receiving interest. The paper draws parallels between conventional banking systems and the new modes of so-called interest-free banking. The paper states that Islamic banks have been mimicking conventional banks, pushing for short-term, low-risk investments that are similar in quantity and risk to those obtained by other conventional banks. The writer explains that the methods used to evade interest prohibition include mislabeling interest under the false pretense of administrative costs and delegating puppet banks to alleviate responsibility from Islamic institutions. The writer challenges the advocates of this system who claim that it is Shariah-compliant. In summation, the writer states that it is evident that in the current Islamic system, Islamic beliefs have taken a second place to the capitalist system. Table of Contents: Introduction Lack of Sources for Islamic Banking Same Method, Different Name Murabaha is Not Profit Sharing Using Puppet Banks The Ulama Power Vacuum Advocates Conclusion Bibliography
From the Paper
"During the 80s, Muslim countries such as Sudan, Iran and Pakistan underwent the growth of Islamic banking due to an oil boom and the need for Muslim communities to establish a unique economic presence in the new international economic order (Pipes, 1982:45; cf. ICO: 1982). By 1995, 144 public and private banking institutions had been established claiming to practice a??Islamic bankinga?? (Shaik, 1997:118). However, this paper will argue that Islamic banking is conventional banking in disguise. Islamists have merely used the former to bypass religious restrictions to meet their capitalistic needs in a manner that is compliant, and sometimes even not compliant, to interpretations of the Shariah. Such assertions can be supported by examining characteristics of the current Islamic banking system. Nazih N. Ayubi has written about religion being subservient to the state. In this particular case, the evolution of Islamic banking has become an example of Islam being subservient to capitalism."
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Islamic Mysticism, 2006.
This well-researched paper provides a comprehensive overview of early Islamic mysticism as well as a detailed analysis of its continued impact on today's Muslim society.
6,328 words (approx. 25.3 pages), 22 sources, MLA, $ 147.95
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The writer of this in-depth paper examines the culture of Islam and Islamic mysticism, which has been shaped by centuries of religious strife and controversy over the teachings of the prophet Mohammed. This paper proves through extensive research that Islamic mysticism has represented a conscious attempt to transcend the dogmatic facade of legal Islam by seeking to expand and maneuver in the relationship between God and man and by incorporating spiritual elements into Islam. This well-researched paper defines and explains the significance of Sufism in Islamic mysticism. Sufism, which is detailed at length in this paper, teaches that God can only be truly experienced by those who wait upon his call with a loving heart. Some of the works that were devoted to Sufism prove that it was actually not in conflict with the Islamic religious sciences, but rather served to complement and perfect them. This paper cites numerous experts on Islam, such as Cheslyn Jones, Geoffrey Wainwright and Edward Yarnold who contend that the spirituality of classical Islam is clearly found in Sufism. This paper also examines why a large number of Sufis around the world still continue to seek deeper spiritual experiences through the tenets first set down by Mohammed.
Table of Contents:
Review and Analysis
Background and Overview
Sources of Knowledge of Early Islamic Mysticism
Early Islam and Mysticism
Conclusion
Works Cited
From the Paper
"The nature of the soul in this pre-physical state is a fundamental tenet of al-Junayd's early works. Prior to entering the body, the soul had already established a covenant with God; at this point, when God asked the true believer, "Am I your Lord?," the soul naturally answered, "Yes." As a direct result of this covenant, there was a mystical union established between the soul and God. It is this reestablishment of the mystical union, then, that is the primary goal of Islamic mysticism. According to Von Dehsen, "Al-Junayd classified adherents of tawhid into three categories, representing degrees of truth and knowledge. First, there are ordinary Muslims, who affirm God's oneness by reciting the traditional confession, 'There is no god, but Allah.' Next, there are theologians who apply reason to faith. Finally, there are Sufis who not only intellectually affirm God's oneness, but also experience it through mystical union." Al-Junayd sought to break down the barriers that separated mainstream Muslims from the Sufis, who often abandoned tradition and law in favor of their private experiences."
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Islamic Socialism, 1999.
This paper explores the concept of combining socialism with ideas of Islam. It also gives several examples of the use of a socialistic model in the Islamic world. The writer discusses the governments of Iran, Pakistan, Somalia, Libya and Algeria.
2,200 words (approx. 8.8 pages), 11 sources, MLA, $ 68.95
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Abstract
This paper attempts to illuminate the origins of Islamic political thought and also to introduce similarities between Islamic and Western ideas. The writer argues that Islamic political thought (especially the socialist movement) is not a dangerous and violent opposition to Western democracy. The paper works to discredit some stereotypes not only about the Islamic world but also about the idea of Socialism in general.
From the Paper
"There are many aspects of Western civilization that were not accepted by the Islamic world. First, the social principles and the life of the West were totally different from the Muslim culture. Practical and technical knowledge, full markets with material goods were ?incapable of offering to men?s minds a flicker of light, a ray of hope, a grain of faith, or of providing anxious persons the smallest path toward rest and tranquillity? (Al-Banna 119). After more than a hundred years of European rule, many Muslims got tired of Western materialistic culture and wanted some spiritual satisfaction that they had before the Western Intervention (Al Banna 118-119)."
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