Ancient Religions, Modern Politics: The Islamic Case in by Michael Cook

By Michael Cook

Why does Islam play a bigger position in modern politics than different religions? Is there whatever in regards to the Islamic background that makes Muslims much more likely than adherents of different faiths to invoke it of their political lifestyles? if this is the case, what's it? historical Religions, glossy Politics seeks to respond to those questions by way of analyzing the jobs of Islam, Hinduism, and Christianity in glossy political existence, putting particular 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 struggle, perspectives concerning the function of faith in a number of cultural domain names, and conceptions of the polity. In these kind of fields he reveals that the Islamic history 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 few elements of Islamism, the phenomenon as a complete is exclusive on the planet this day. The publication additionally indicates that fundamentalism—in the feel of a selection to come to the unique resources of the religion—is politically extra adaptive for Muslims than it's for Hindus or Christians.

A sweeping comparative research by way of one of many world’s best students of premodern Islam, historic Religions, sleek Politics sheds vital mild at the dating among the foundational texts of those 3 nice non secular traditions and the politics in their fans this day.

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Extra resources for Ancient Religions, Modern Politics: The Islamic Case in Comparative Perspective

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Since the text refers to lisān al-­ʿAjam in the singular, I take it to refer to Persian. The word qabāʾil in line 10 seems to be superfluous. 38 Likewise the Egyptian scholar Maqrīzī (d.  . ”39 Any Arab claims to territory and statehood were now relegated to the periphery. 40 Another and far less visible change was the rise of non-­Arab conversion in situ: instead of individuals coming or being brought to join the conquerors, substantial numbers of people were now converting without leaving their traditional abodes.

55 See Baljon, Religion and thought, 1–­2, for this claim, and for more on his pride in his Arab descent. Islam and Identity • 15 in the land of Hindūstān. ”56 What then of non-­Arab ethnic identities within the Islamic community? There was a strain in Islamic thought that rejected the very idea that there could be an Islamic language other than Arabic—­and by implication, a non-­Arab but authentically Muslim ethnic identity. ”57 A distinguished representative of such views in a later period was Ibn Taymiyya (d.

Despite their geographical separation, the two cases have significant features in common. One is the stripping away of the indigenous aristocracy, whether through dispossession or assimilation98—­processes already familiar to Christian populations under Muslim rule. Another feature, far less typical of Muslim rule over Christians, is forced conversion99 and more generally a pattern of unsteady but sometimes heavy persecution,100 issuing in the telltale phenomenon of nominal Chris96 Harvey, Muslims in Spain.

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