Publisher Description

Providing a well-balanced and impartial perspective on the foreign policy of the Islamic Republic of Iran, this book contributes to a better understanding of the current foreign policy of Iran, especially its internal and external determinants. Combining theoretical and practical aspects, it provides readers with a short analysis of Iranian foreign policy. The first part is dedicated to the Pahlavi era between 1925–1979. The second consists of three chapters covering issues relating to ideological and institutional aspects of Iranian foreign policy after 1979. The last part incorporates eight case studies which best present both regional and global dimensions. This comprehensive study contains a synthesis of views and opinions of commentators and scholars who often represent contradictory perspectives. Serving as a key reference and starting point for further studies, this book will be of interest to students and researchers studying Iranian foreign policy, international relations, and Middle Eastern studies.

The twentieth century saw the rapid rise of groups of Muslims who use Islam as an ideological weapon for their political ends. This is commonly referred to in scholarly and media writings as Islamism, and its proponents are designated as ‘Islamists’, not Muslims, in order to stress that they are attributing an ideological dimension to Islam. There are many Islam-oriented groups, but, as might be expected, the use of scriptural language is a common characteristic of their rhetoric. For instance, they all use scriptural references as an immutable source of authority in the social, ethical and political spheres. While they do not always share the same strategies and goals, these groups nevertheless resort to the same sources of authority and deploy similar terms of reference. Unlike some Islam oriented parties, the Party of Justice and Development (PJD) in Morocco does not focus on commonly used precepts such as madawiyya (a return to Islamic principles), shumuliyya (a comprehensive application of Islam in all spheres of life) and al da’awa al nidaliyya (a call for struggle to bring about the Islamization of both state and society). Over recent decades, there has been an increasing presence of mass Islam-oriented movements and parties with an important role in national politics. The PJD represents a good regional sample for measuring the impact of different internal politics and political contexts on Islam-oriented political movements and parties' ideological orientations and political communication in Morocco. This book explores the PJD’s political ideologies since its re-emergence under its current name, and investigates the factors which shape its political ideologies. In addition, it examines the party’s political communication, and uncovers its use of communication technology, particularly the Internet, in its political advertising strategies.

Bringing together a diverse number of prominent and emerging scholars, from backgrounds in political science, philosophy and religious studies, this book offers novel examinations of the philosophical ideas that laid at the heart of Iqbal's own.

Bowen asks not the usual question--how well are Muslims integrating in France?--but, rather, how do French Muslims think about Islam? In particular, Bowen examines how French Muslims are fashioning new Islamic institutions and developing new ways of reasoning and teaching. He looks at some of the quite distinct ways in which mosques have connected with broader social and political forces, how Islamic educational entrepreneurs have fashioned niches for new forms of schooling, and how major Islamic public actors have set out a specifically French approach to religious norms. --from publisher description.

In this book, Yusef Waghid constitutes his argument in defence of ta’arruf (associational knowing) as an expanded conception of ta’dib (good education). In the first part of the book he elucidates Abu Bakr Effendi’s position on a Muslim educational philosophy which can be couched as rational, pragmatic and critical. As a backdrop to this, in the second part of the book, he argues for a notion of Muslim educational philosophy according to ta’arruf (associational knowing) on the basis that it enhances the notion of an autonomous self and its capabilities; summons different people to engage in deliberative encounters; and provokes the self to be reflectively open towards that which remains in becoming. This leads him to posit that ta’arruf (associational knowing) has the potential to cultivate humanity. His notion of ta’arruf extends practices of tarbiyyah (rearing), ta’lim (learning), and ta’dib (good education) associated with Muslim educational philosophy.