Religion and State in Iran 1785-1906: The Role of the Ulama in the Qajar Period

This study aims to find a power relation as a discourse played by the clerics as the Prophet's heir in the contestation of political event in the (the elections) of 2019 in Indonesia. The method used is qualitative based on the critical teory paradigm. Data gathered through literary studies were later analyzed based on Michel Foucault's genealogy-structuralism based on historical archival data. The findings show that, (1) The involvement of scholars in the Pemilu-Pilpres 2019 was triggered by a religious issue that has been through online social media against the anti-Islamic political system, pro communism and liberalism. Consequently create two strongholds from the scholars, namely the pro stronghold of the issue pioneered by the GNPF-Ulama, and the fortress that dismissed the issue as part of the political intrigue pioneered by Ormas NU; (2) genealogically the role of scholars from time to time underwent transformation. At first the Ulama played his role as well as Umara, then shifted also agent of control to bring the dynamization between the issue of religion and state, to transform into motivator and mediator in the face of various issues Practical politic event, especially at Pemilu-Pilpres 2019. Discussion of the role of Ulama in the end resulted in a reduction of the role of Ulama as the heir of the prophet, from the agent Uswatun Hasanah and Rahmatan lil-' ālamīn as a people, now shifted into an agent that can trigger the division of the people.

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The Role of Religion in Turkish-Uzbek Relations

INTERNATIONAL JOURNAL OF MULTIDISCIPLINARY RESEARCH AND ANALYSIS ◽

10.47191/ijmra/v3-i12-11 ◽

2020 ◽

Vol 03 (12) ◽

Author(s):

A. Sh. Sharipov ◽

Keyword(s):

Religious Education ◽

The State ◽

Islamic Finance ◽

Religious Activity ◽

Religious Control ◽

Religion And State ◽

State Relations ◽

Role Of Religion ◽

Ruling Party

This article analyzes the role and place of religion in Uzbek-Turkish relations. In both countries, the Sunni sect of Islam is predominant. In Uzbekistan, religion is separated from the state, and religious activity is fully controlled by the state. The ruling party in Turkey makes extensive use of Islamic elements in governing. Mirziyoyev's rise to power in Uzbekistan marked the beginning of religious cooperation. In Uzbekistan, where religious control has been strong for many years, various forms of religious education, such as Islamic finance and foundation work, have been inactive. Today, after Saudi Arabia and Iran, Turkey claims to be a leader in the Islamic world. The extent to which Turkey's experience in religion and state relations is relevant to Uzbekistan is important.

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Religion and State in Saudi Arabia and the Role of the Wahabi Establishment in Governance

ICR Journal ◽

10.52282/icr.v4i2.481 ◽

2013 ◽

Vol 4 (2) ◽

pp. 308-311

Author(s):

Michael K. Scott

Keyword(s):

Saudi Arabia ◽

Arab World ◽

World Conference ◽

Religion And State ◽

Religious Establishment

From the report authored by Mahmoud Marouf and appearing in al-Quds al-Arabi (1 October, 2012), translated by IAIS-Malaysia Visiting Fellow Michael K. Scott, and covering the Center for Arab Unity Studies’ Conference on Religion and State in the Arab World that convened in Hammamat, Tunisia in October 2012: The role of the religious establishment in governance in Saudi Arabia sparked heated discussion late last year in the “Religion and State in the Arab World” conference organised by the Center for Arab Unity Studies, with the participation of dozens of prominent Arab intellectuals and researchers.

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The relation between religion and state in Islam and Christianity in the rise of ISIS

In die Skriflig/In Luce Verbi ◽

10.4102/ids.v52i1.2244 ◽

2018 ◽

Vol 52 (1) ◽

Author(s):

Timothy A. Van Aarde

Keyword(s):

Church And State ◽

Public Law ◽

Islamic State ◽

Islamic Fundamentalism ◽

The West ◽

Islamic Studies ◽

Christian Morality ◽

Shari'a Law ◽

Religion And State

The recent development of the Islamic State (ISIS 2010–2014 and IS 2014) is a radicalisation of the relation between religion and state in Islam. The relation of religion and state to Christianity has been shaped by the philosophy of dualism and Greek thought in the West. The relation of religion and state in Islam, however, has been shaped by a completely different tradition and conflicting view than Western thought and is based on the codified system of Shari’a law in Arabic thought. One of the most debated topics in Islamic studies is the inseparable nature of religion and state in Islam and the role of Shari’a law to the state. In the West the historical debate concerns the indiscriminate blending of church and state and the separation of church and state as indispensable to democracy and the modern question of the relation of Christian morality and public law. Islamic fundamentalism is a political and religious reform movement that indiscriminately blends the political and religious.

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Separation of Religion and State in Stable Christian Democracies: Fact or Myth?

Journal of Law Religion and State ◽

10.1163/221248112x638145 ◽

2012 ◽

Vol 1 (1) ◽

pp. 60-94 ◽

Cited By ~ 9

Author(s):

Jonathan Fox

Keyword(s):

Liberal Democracy ◽

Religious Practices ◽

Necessary Condition ◽

Liberal Democracies ◽

Religious Minorities ◽

Political Concern ◽

Religion And State ◽

Definition Of ◽

Role Of Religion

This study compares separation of religion and state (SRAS) as it is conceived in theory with its realization in practice in 40 stable Christian democracies between 1990 and 2008 based on data from the Religion and State Round 2 dataset. There is no agreement in the literature on how SRAS ought to be conceived. Many scholars argue that SRAS is a necessary condition for liberal democracies. The present study examines four models of SRAS found in the literature, and a non-SRAS model that addresses the appropriate role of religion in democracies: secularism-laicism, absolute SRAS, neutral political concern, exclusion of ideals, and acceptable support for religion. The study analyzes three factors: (a) whether the state supports one or some religions more than others; (b) the extent of religious legislation; and (c) restrictions on the religious practices and institutions of religious minorities. The analysis shows that depending on the definition of SRAS used, between zero and eight of the 40 countries practice SRAS. Based on this finding, I conclude that either SRAS is not a necessary condition for liberal democracy or many states commonly considered to be liberal democracies are not.

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Religion and State Are Twin Brothers: Classical Muslim Political Theory

ICR Journal ◽

10.52282/icr.v9i1.135 ◽

2020 ◽

Vol 9 (1) ◽

pp. 9-26

Author(s):

Muhammad Khalid Masud

Keyword(s):

Political Theory ◽

Tenth Century ◽

Religion And Politics ◽

First Century ◽

Political Issues ◽

Modern Times ◽

Islamic Thought ◽

Political Theories ◽

Religion And State

The current reluctance for democratic transition in Muslim societies is mostly attributed to Islamic political theories that do not allow a separation between religion and politics. Extremist views often reject democracy because it is perceived to be anti-religion. This paper examines the thread of classical Islamic political theory that considers religion and state to be inseparable twin brothers. Exploring the origins of this thread in Sassanid and tenth century Islamic thought, analysis of the doctrine reveals that Muslim political thought more generally has traditionally been more pragmatic on political issues (siyasah), with Muslim jurists continuously marking boundaries between religion and culture in their fatawa, particularly concerning bid’ah (innovation) and tashabbuh bi’l kuffar (imitation of the infidels). Indeed, all definitions of religion that make it inseparable from the state are seen to be a modern phenomenon, in which religion is defined in terms of the ideology of political power, with secularism perceived as its rival. Analysing diverse interpretations of the doctrine from the Abbasid period to the twenty-first century, the paper finds that, like twin brothers, religion and politics are separate in Islam albeit united in their origin. This perspective becomes more meaningful in modern times if we recognise the role of social consensus (ijma’), besides the political and the religious spheres.

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