The Conflict Between Islam And Secular State And Islam

The religion of Islam has become a controversial issue in today’s 21st century. In spite of excessively negative representations by Western propaganda, increasing numbers of the population are pursuing to learn more about the wonderful religion of Islam. More frequently than not, these people are becoming more pleasantly startled by the product of their exploration. In fact, increasing numbers of people are embracing Islam nowadays then they did prior to the horrific attacks on September 11th, 2001; which evoked much attention to misconceptions about Islam and Muslims. Yet, there does endure an abundant amount of misconception and misinterpretations about Islam, frequently invigorated by political policies which reckon their interest’s to patronage Islam 's enemies. Islam is a religion which elucidates the way of life and is the second largest religion after Christianity, with approximately one-fifth of the world 's population and is currently the fastest growing religion. Muslims are existent all around the world and come from diverse nationalities, cultures and races. However, Islam instills that all people are principally equal no matter the differences (colour, class, culture, etc.) as long as they are peaceful and law-abiding citizens. The behaviour of particular erroneous groups or individuals outside mainstream Islam cannot be accredited to Islamic beliefs and practices as correspondingly hostility in North Ireland or illegal mafia activities being attributed

Islamic studies has become a subject of strategic importance in our multicultural society. With all of the political upheaval and ever present fear of extremism and terrorism in the world today, it is essential to promote the understanding of Islam and the role Muslims have in the contemporary world. To do this, one must first have an understanding of the culture and religious tenets surrounding Islam, compare and contrast these beliefs with Christianity and Judaism, and discuss how the perceptions or

In history, there have been different types of belief systems, some polytheistic, some monotheistic. These belief systems either showed to rise in power and stayed there or plummet quickly, all these belief systems had some type of law and/or order, whether codified or not. Islam is the largest religion in the world, with over one billion followers. Islam means "surrender" and Muslim means "anyone or anything that surrenders itself to the true will of God". Islam is a monotheistic religion, although, it can be also consider polytheistic, just all those gods connected to one god.

Many aspects of the muslim religion conflict with the common beliefs and ideals of the secular worldview. Perhaps the most controversial difference is the muslim tradition of women covering the hair or in many cases the entire body. With the steady rise of feminism throughout much of the Western world throughout the past few decades, the gap between the muslim religion and the secular worldview has become more intense as the burqa/hijab is often seen as a sign of female oppression to many secularists. With many European countries, such as France and Belgium, now banning the wearing of these garments in public, it has become increasingly more difficult for women in both Islam and Western civilisations to establish themselves and gain independence as well as basic human rights, whilst still remaining faithful to their muslim religion.

This is mainly because the proponent would use religion as a political tool; thus, all decision making process are not based on the voice of majority and for the people’s interests, rather to the will of its leader. Pakistan is an example of how religion is “part and parcel” of the state. The Islamic Republic of Pakistan adopt Islamic law its constitution and judiciary; further, scientific explanation also drag in religion (ibid). As a result, fundamentalist movements finds its safe haven in the country that has been politically conflicted in many decades. Fundamentalist movements seek radical transformation based on beliefs that substantially contradict the myths under which prevailing political institutions legitimize their

Iran’s political and social landscape completely shifted in 1979 when the Islamic Revolution toppled the monarchy that was in power. It was decided that Iran would now be a republic built on Islamic principles and ideals, thus marginalizing the leftist nationalist party that had helped the religious right protest against the Shah’s rule in 1978 and 1979. “The new constitution created a religious government based on [Ayatollah] Khomeini’s vision of velāyat-e faqīh

Influence, political power and envy triggered the tensions between two groups that we know as the Sunni and the Shiites during ancient Muslim history. This major problem began in the mid 1600s and caused Islam to divide into two immensely large groups. The Islamic community had two different opinions on who they thought should be the supreme leader, or caliph. This caused a major division among the empire which caused a downfall for the empire.

Throughout the course, various religious and ethnic violent conflicts have been discussed. Two of the most important and most present in current times is the Sunni-Shia and the Arab-Israeli conflicts. Although both conflicts are still very relevant today, the structural and triggering conditions that contributed to the conflict began many years ago and since then have escalated to the point where it is now. Although a resolution for both of these conflicts is a far reach at this point in time, the best strategy ideally would be to encourage the nations involved with conflict to deal with the problem at the political level instead of a religious one and create a system that protects all the different expressions of religion in the region.

For centuries, religion has been an undetachable part of the political life in the Middle East. After the Arab spring, the situation in the region and especially Syria and Iraq raises the question regarding the relation between religion and politics. The role of religion, particularly Islam, remains evident in most aspects of the social and political life in the region. Even in the secular states, such as Syria, a large amount of the society practice religion and Islam is an integral part of the state constitution (1973) and political culture. Accordingly, the strong role of religion in the conflicts in the Middle East should not be surprising but at the same time, it does not mean that religion is the source of violence. The hypothesis suggests

The objective of this work is to examine Islam, a highly controversial sensitive issue in today's world and specifically to examine the misconceptions, beliefs, and values of those of the Islamic faith. Most people think that the majority of Muslims live in the Middle East, while in reality there are more people of the Islamic faith living in Indonesia. Islam, just as Judaism and Christianity, is practiced in various cultures, serves to shape, and is shaped by those cultures. This study examines the perceptions of those of the three faiths in various countries and how they view one another and seek to answer how a level of threat is felt by those belonging to these three religious groups in various countries. Countries examined in this study include those of the United States, Great Britain, India, Pakistan, and the Middle East. The depth of understanding or the teachings of Islam among the various religious groups in these various countries will also be examined in terms of how these understandings impact the ways that Muslims and non-Muslims interact and communicate with one another.

Since many religions have started in the Middle East, it has become the center for erupting conflicts. For instance, the Palestinian-Israeli conflict has been in the news for many reasons. Both groups want control of the God given land that they both claim is theirs, according to God, and what had happened in the past. The result of the conflict is religious terrorism (PBS, 1). Continuing, some Middle Eastern politics have been in conflict, even dividing communities of the

The religion of Islam is a religion with deep roots that have now expanded out from the Middle East and touch all corners of the world. While there is no doubt that Islam’s oldest roots lie in the birthplace of the religion, the Arabian Peninsula, the religion’s culture, customs, and laws have been carried out from here and impact millions worldwide. However, with the spread of Islam into the world comes the spread of the world into Islam. Meaning that as Islam’s roots grow far and wide it must face the challenging idea of modernization into what many people would now define as our “global society”.

The marked correlation between Islam and gender inequalities in various social institutions is a complex and multi-faceted matter. This paper will seek to explore the disjuncture between modern-liberal agenda and traditional Islam. More thoroughly, the idea of conflicting freedoms will be covered, and exactly how this opposition can be solved to establish a more progressive society. It is important to note that Islam should not be covered under a homogenizing umbrella that establishes them as one culture. To avoid confusion within the paper, there will be a focus on the internal pluralities within the Indian state, and how exactly constitution and civil law (or lack thereof) must be altered to be more accommodating to female members of society. The opposing arguments constituting this multi-faceted debate are progressive liberals who seek to enforce Article 16 of the Universal Declaration of Human Rights (UDHR) and thos estate hegemons who wish to enforce a traditionalistic regime. A dichotomy of ideologies can be seen between the enforcement of religious liberty and the upholding of basic human rights. It will be contended in this essay that a movement towards a system that promotes individual rights can be achieved in congruity with a system that respects religious freedoms. By analyzing cases of the female experience in conjugal relations, family relations, and civil opportunity in India, a problem can be seen in the deprivation of individual opportunity as a cause of a

Of all collisions that exist today, the one between Islam and the West is one of the most evident and the most influential confrontation. In most cases, the collision occurs due to different observances of international law like women’s rights or the criminal law. In addition, the difference in observance is caused by different attitudes towards a religious idea or religion itself. Therefore, cultivating an understanding on religious attitudes and tendencies of each country can be a way for two antagonists to ease the discrepancy. Is it because for Western countries religious adherence is not as important as Muslims that they one-sidedly try to impose on Islamic society an international idea which has roots in a Western thought? Or even though Western citizens are also as religious as Muslims, are they able to think of a political matter separately from religion? To reply to these questions, religiosity of each religion followers must be analyzed and compared. The purposes of this paper are firstly to detect what is needed for further understanding of Muslim religiosity. Secondly, it is to explore what can be done to moderate the conflict. Accordingly, this paper analyzes the results and suggestions from ten articles on religious controversy or religiosity itself. The articles can be roughly classified into three sections according to its main focus; 1) Introduction of measurement scale of

The Islamic Movement of Uzbekistan (IMU) was first established in 1997, but can draw its routes from the Adolat (Justice) movement formed in 1991 by Juma Namagani and Tahir Yuldashev in Namagan, Uzbekistan (Jane’s World, 2014). “Adolat declared Namangan an independent Islamic entity and attempted to enforce sharia (Islamic law) using vigilante methods” (Jane’s World, 2014, Group Formation para. 1). The President of Uzbekistan, Islam Karimov, nervously tried to negotiate with Adolate, but later forced the group out of Uzbekistan (Sanderson, T., Kimmage, D., & Gordon, D., 2010). The Adolate fled arrest in Uzbekistan and moved to Tajikistan where it supported the United Tajik Opposition