Islam Muslims And The Modern State

This is the most recent and up-to-date study on the state of affairs in the Muslim world at a time when Muslims, like others, are confronted with the challenges posed by a rapidly changing new world order. Some 15 countries and regions are covered in this scholarly collection. The contributors are well-informed academics and experts from 10 leading universities and institutes.

This study, done within the comprehensive Weberian framework, focuses on religion and social change in Bangladesh through an imaginative use of qualitative as well as quantitative methods of modern social research. It first provides a sociological interpretation of the origin and development of Islam in Bengal using historical and literary works on Bengal. The main contribution is based on two sample surveys conducted by Mrs. Banu in 20 villages of Bangladesh and in three areas in the metropolitan Dhaka city. Using these survey data, she gives a sociological analysis of Islamic religious beliefs and practices in contemporary Bangladesh, and more importantly, she studies the impact of the Islamic religious beliefs on the socio- economic development and political culture in present-day Bangladesh. She also shows how Islam compares with modern education in social 'transforming capacity'. This careful and rigorous work is a notable contribution to sociology of religion and helps to deepen our understanding of the interactions between religious and social changes common to many parts of the Third World.

Within the global phenomenon of the (re)emergence of religion into issues of public debate, one of the most salient issues confronting contemporary Muslim societies is how to relate the legal and political heritage that developed in pre-modern Islamic polities to the political order of the modern states in which Muslims now live. This work seeks to develop a framework for addressing this issue. The central argument is that liberal theory, and in particular justice as discourse, can be normatively useful in Muslim contexts for relating religion, law and state. Just as Muslim contexts have developed historically, and continue to develop today, the same is the case with the requisites of liberal theory, and this may allow for liberal choices to be made in a manner that is not a renunciation of Muslim heritage.

Examining the theoretical problems which arose when the modern European ideology of nationalism was adopted by Muslim societies organized into formally modern states, this book, first published in 1987, also deals with the practical difficulties arising from the doctrinal incompatibility between Islam and the non-Muslim concept of the territorial nation-state. It illustrates this conflict with a consideration of the record of several states in the Islamic world. It suggests that whereas the state, an organization of power, has been a most durable institution in Islamic history, the legitimacy of the nation-state has always been challenged in favour of the wide Islamic Nation, the "umma", which comprises all the faithful without reference to territorial boundaries. To this extent too, the more recent conception of Arab nationalism projects a far larger nation-state than the existing territorial states in the Arab world today. This title will be of interest to students of Middle Eastern studies.

Wael B. Hallaq boldly argues that the "Islamic state," judged by any standard definition of what the modern state represents, is both impossible and inherently self-contradictory. Comparing the legal, political, moral, and constitutional histories of premodern Islam and Euro-America, he finds the adoption and practice of the modern state to be highly problematic for modern Muslims. He also critiques more expansively modernity's moral predicament, which renders impossible any project resting solely on ethical foundations. The modern state not only suffers from serious legal, political, and constitutional issues, Hallaq argues, but also, by its very nature, fashions a subject inconsistent with what it means to be, or to live as, a Muslim. By Islamic standards, the state's technologies of the self are severely lacking in moral substance, and today's Islamic state, as Hallaq shows, has done little to advance an acceptable form of genuine Shari'a governance. The Islamists' constitutional battles in Egypt and Pakistan, the Islamic legal and political failures of the Iranian Revolution, and similar disappointments underscore this fact. Nevertheless, the state remains the favored template of the Islamists and the ulama (Muslim clergymen). Providing Muslims with a path toward realizing the good life, Hallaq turns to the rich moral resources of Islamic history. Along the way, he proves political and other "crises of Islam" are not unique to the Islamic world nor to the Muslim religion. These crises are integral to the modern condition of both East and West, and by acknowledging these parallels, Muslims can engage more productively with their Western counterparts.

The surprising similarities in the rise and fall of the Sunni Islamic and Roman Catholic empires in the face of the modern state Coping with Defeat presents a historical panorama of the Islamic and Catholic political-religious empires and exposes striking parallels in their relationship with the modern state. Drawing on interviews, site visits, and archival research in Turkey, North Africa, and Western Europe, Jonathan Laurence demonstrates how, over hundreds of years, both Sunni and Catholic authorities experienced three major shocks and displacements—religious reformation, the rise of the nation-state, and mass migration. As a result, Catholic institutions eventually accepted the state’s political jurisdiction and embraced transnational spiritual leadership as their central mission. Laurence reveals an analogous process unfolding across the Sunni Muslim world in the twenty-first century. Identifying institutional patterns before and after political collapse, Laurence shows how centralized religious communities relinquish power at different rates and times. Whereas early Christianity and Islam were characterized by missionary expansion, religious institutions forged in the modern era are primarily defensive in nature. They respond to the simple but overlooked imperative to adapt to political defeat while fighting off ideological challenges to their spiritual authority. Among Laurence’s findings is that the disestablishment of Islam—the doing away with Islamic affairs ministries in the Muslim world—would harm, not help with, reconciliation to the rule of law. Examining upheavals in geography, politics, and demography, Coping with Defeat considers how centralized religions make peace with the loss of prestige.