To what extent have religious belief systems impacted upon the identity in the Middle East and North Africa (MENA) area? Islam, Law as well as Identity brings collectively a variety of Muslim plus non Muslim researchers in turn to centre on fresh disputes regarding the nature of holy as well as secular law. Regulation is vital to the multifaceted manners in which dissimilar Muslim communities plus institutions build and re-create their identities around signs of faith and law. However what is at risk here is not a disagreement flanked by common law as well as Shari’ah, however the likelihood of opening both forms of law to dissimilar constructions of identity. (Alterman, 2000) The study will first of all clarify the boundaries of the area under discussion. Middle East plus North Africa advocates a geographic area that is wider than the ‘Arab world’ plus comprises Turkey, Iran as well as Israel. However it is narrower than the ‘Muslim world’ for the cause that it prohibits countries such as Indonesia, Malaysia and Pakistan. While it is significant to keep in mind the wider Muslim context in the analysis of MENA, dynamics within this area are specific enough to merit a further focussed debate. A comparative examination that comprises the two non-Arab Muslim countries inside MENA Turkey as well as Iran is particularly prolific. (Barraclough et al., 1998) The marginalisation of Islam by secular reformist leaders has had an unenthusiastic influence on the democratisation group, according to a number of scholars. In their drive to westernise, leaders in MENA have instead augmented religious fundamentalism by contributing to the responsiveness that Islam is under threat. Even today, a number of secular intellectuals furthermore strategy makers in the Muslim world argue that Islam as a whole is inherently next to equality, human rights plus women’s rights. When Islam is signified, simplified, as well as treated in such a flippant and critical matter, it is no surprise that the community of believers expands hostile approaches towards democracy as a foreign ideology espoused by ‘inauthentic’ westernised persons. Unfortunately, a situation has currently emerged in which several individuals in the Muslim world consider that they have to choose between Islam as well as social equality. (Bashar, 2001) This approach is mistaken, together at the levels of theology and strategy. Islam plus democracy are not irreconcilable either/or choices. In fact, not just democratic values and preparations are well-matched by means of the Islamic tradition, they are required by Islam, as positive interpretations of the concepts of consultation, (consensus, associational groups or aid as well as public display of support or just opposition to a leader demonstrate. Presenting Islam plus democracy as opposing choices is in addition counterproductive at the strategic height. When facing a choice flanked by a biased system as well as a deeply held religious identity, most people in MENA would choose to keep their Islamic identity. It is in addition a blunder to project all resistance to authoritarianism as Islamic fundamentalism a strategy keenly used/misused by a number of MENA regimes furthermore to demonize biased Islam in its entirety devoid of any regard for differences. Such misguided strategies might lead to short term achievements, however in the long run they are counterproductive as they unify, radicalise, moreover popularise movements who come to see violence as the just option. In addition, the right equation is Islam and democracy, not Islam or democracy. (Bensahel, 2003)
This directs us to the query of interpretation, in the Islamic custom. As long as an outdated interpretation of Islam remains widespread in the MENA area, democracy will be contrasted by means of the Islamic tradition by several religious figures plus community leaders. What is required is an ongoing Interpretation, similar to the early years of Islam that is in tune by...
Please join StudyMode to read the full document