By Michael Cook
Why does Islam play a bigger position in modern politics than different religions? Is there whatever concerning the Islamic history that makes Muslims much more likely than adherents of different faiths to invoke it of their political lifestyles? if that is so, what's it? historic Religions, smooth Politics seeks to respond to those questions through analyzing the jobs of Islam, Hinduism, and Christianity in sleek political lifestyles, putting certain emphasis at the relevance—or irrelevance—of their heritages to today’s social and political concerns.
Michael prepare dinner takes an in-depth, comparative examine political identification, social values, attitudes to war, perspectives in regards to the position of faith in a variety of cultural domain names, and conceptions of the polity. In these kinds of fields he unearths that the Islamic historical past deals richer assets for these engaged in present politics than both the Hindu or the Christian heritages. He makes use of this discovering to give an explanation for the truth that, regardless of the lifestyles of Hindu and Christian opposite numbers to a couple points of Islamism, the phenomenon as an entire is exclusive on the planet this day. The booklet additionally exhibits that fundamentalism—in the feel of a choice to come back to the unique assets of the religion—is politically extra adaptive for Muslims than it truly is for Hindus or Christians.
A sweeping comparative research via one of many world’s best students of premodern Islam, historical Religions, smooth Politics sheds very important gentle at the dating among the foundational texts of those 3 nice non secular traditions and the politics in their fans this present day.
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Additional info for Ancient Religions, Modern Politics: The Islamic Case in Comparative Perspective
113 Enslavement is another matter. 114 Not even rebels could be enslaved, though heretics Harvey, Muslims in Spain, 307. For a fifteenth-century Muslim ruler in India who obtained a fatwā from the scholars to justify his alliance with a Hindu ruler against a Muslim one, see Schimmel, Islam, 39. For the disagreement among the nineteenth-century Wahhābī scholars over the question whether a Saudi ruler could ally with the polytheistic Ottomans against a challenger, see Wagemakers, “Enduring legacy,” 96, and cf.
Islam and Identity • 19 Arabs to high religious office would invite disaster; the Arabs should leave such offices to the non-Arabs and be content with what they had. This story is interesting from a number of points of view. First, there is an asymmetry about the identity politics described here. The Arabs put forward a claim on the basis of Arab ethnicity, but the non-Arabs do not impute to themselves any particular ethnic identity or make any claim on that basis, and their rejection of the Arab claim is expressed in terms of the wider public interest, just as it was Islam at large that the non-Arab rulers of earlier centuries had saved.
The adopted sons) are “your brothers in religion” (Q33:5). 16 = 651. 83 As might be expected, they also suggest the existence of identities that could undermine this solidarity, but they do not tell us much about them. 87 Yet it immediately becomes clear that we are not to think in terms of an undifferentiated mass of adherents who had renounced all earlier identities at the point at which they entered the community. On the contrary, a succession of tribal groups is now named, and of each of them we are told that it retains responsibility for such matters as blood money and the ransoming of captives.
Ancient Religions, Modern Politics: The Islamic Case in Comparative Perspective by Michael Cook