DOCSLIB.ORG

University of California Riverside

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
University of California Riverside UNIVERSITY OF CALIFORNIA RIVERSIDE Pluralism, Consensus, Human Rights, and Civil Disobedience in Islam: An Early Model of Democratic Culture A Dissertation submitted in partial satisfaction of the requirements for the degree of Doctor of Philosophy in Political Science by Robert Bruce Brown June 2014 Dissertation Committee: Dr. John Christian Laursen, Chairperson Dr. Bronwyn Leebaw Dr. John Medearis Copyright by Robert Bruce Brown 2014 The Dissertation of Robert Bruce Brown is approved: Committee Chairperson University of California, Riverside Acknowledgements I would like to thank several people whose help was indispensable to the completion of this project. First and foremost, I would like to thank my mother, whose constant support girded me when all hope seemed lost. I would also like to thank my wife, Anna, who endured much during the writing of this paper and whose love was a guiding light to me. Finally, I must thank my Chair, Chris Laursen, whose advice was unflinchingly accurate and much needed. iv ABSTRACT OF THE DISSERTATION Pluralism, Consensus, Human Rights, and Civil Disobedience in Islam: An Early Model of Democratic Culture by Robert Bruce Brown Doctor of Philosophy, Graduate Program in Political Science University of California, Riverside, June 2014 Dr. John Christian Laursen, Chairperson This thesis will attempt to demonstrate that Islamic political thought developed democratic features and embraced concepts of universal human rights long before these features were evident in the west. By surveying Islamic religious, philosophical, and juridical records, it will attempt to determine whether the single over-arching theme of religious exclusivism has remained constant in Islamic literature (fundamentally alienating east from west), or whether concepts have been debated, modified, and incorporated in a dynamic way that reveals Islam as an evolutionary concept, rather than a rigid set of religious precepts, that is capable of producing a political process predicated on pluralism, consensus, respect for human rights, and toleration of civil disobedience. Samuel Huntington may be entirely correct that liberal democracy as it is understood in the west will never be derived from an Islamic ideology. However, we shall ask if Islam could provide a conceptual framework from which a non-western liberal democratic theory (one that retains the unique features of Islamic ideology) may be constructed, given time? v Huntington seems to ignore the ways in which western liberal democracy emerged throughout centuries of social conflict and challenges to time-honored culturally nurtured institutions. Similarly, Islam’s culture stretches back for more than a millennium, and has undergone its own transformations. Were there periods of time in which the philosophic debate in Islam incorporated ideas that have nurtured democratic process? Is there evidence that Islamic ideology, like any other ideology, has been subject to alternative interpretations? In short, are Islamic religious beliefs flexible and can they express a genuinely Islamic brand of democratic culture? In this regard, there need not be extensive comparison with western democratic theory, either in the establishment of a “democratic culture”, the debate regarding the normative understanding of rights (and their sources), or the implementation of a democratic process. It will suffice merely to examine the textual evidence and glean from it what Islamic scholars themselves debated. vi Table of Contents Acknowledgements…………………………………………………………………...p.iv Abstract……………………………………………………………………………….p.v List of Tables and Figures…………………………………………………………….p.viii Introduction…………………………………………………………………………...p.1 Chapter One: Methodology..........................................................................................p.12 Chapter Two: A Survey of the Literature………………………………………….....p.23 Chapter Three: Liberal Democracy in the Early Islamic Period?.................................p.46 Chapter Four: Early Expansion and Debate Concerning the Caliphate………………p.69 Chapter Five: The “Golden Age” of Islamic Philosophy…………………………………………………………………………….p.98 Chapter Six: Islamism and Modernism……………………………………………………………………………p.142 Chapter Seven: Competing Institutional Models……………………………………..p.175 Conclusion…………………………………………………………………………....p.205 Works Cited…………………………………………………………………………..p.212 Glossary........................................................................................................................p.225 vii List of Tables Tables and Figures Table 4.1……………………………………………………………………………...p.82 Table 7.1……………………………………………………………………………...p.179 Table 7.2……………………………………………………………………………...p.183 Table 7.3……………………………………………………………………………...p.186 Table 7.4……………………………………………………………………………...p.187 Table 7.5……………………………………………………………………………...p.188 Table 7.6……………………………………………………………………………...p.192 viii Introduction Islamic culture explains in large part the failure of democracy to emerge in much of the Islamic world…So long as Islam remains Islam (which it will) and the West remains the West (which is more dubious), this fundamental conflict between two great civilizations and ways of life will continue to define their relations…. Samuel Huntington1 No more definitive assertion of the West’s skepticism regarding Islam has been articulated in the social sciences than the foregoing. Given the ascendance of the “Bush Doctrine” since the momentuous events of September 11, 2001, and the attempt to establish democratic partners in the Middle East, however, the debate over democracy within the Islamic world has been revived, a debate that has been largely ignored by western scholars. Islamic scholars (some of which have been identified by this research as “apologists”) including Moulaui Chiragh Ali, Saad Eddin Ibrahim, and Fareed Zakaria have challenged Huntington’s position, but other Western scholars have historically applied an interpretation of Arabic philosophical concepts that remains persistently uni- dimensional and vague, adding confusion and misunderstanding to the list of obstacles that these apologists seek to overcome. Islam, it should be noted, is diverse; that is, it has neatly adapted to regional cultures from Northern Africa and Spain to those of Southeast Asia. Nonetheless, Arabic (still regarded as a holy language) and Arabic interpretations of key concepts in early Islam are crucial to understanding the political ideas that were being discussed in Islamic communities through time.2 It has often been through the prism of western chauvinism that the distinctions between Arab culture and Islamic 1 Samuel Huntington, The Clash of Civilizations and the Remaking of World Order. (New York: Simon & Schuster, 1996), pp.29 & 212, respectively. 2 For this reason, I have included a glossary in an attempt to define key terms (see Appendix A). 1 ideology have been obscured; concepts such as jihad (struggle),itjihad (interpretation), and ijma (consensus) remain mired in contexts prescribed by modern politics. Conventional Western political theory regards many of these elements from a rigid conceptual framework, given a name (Orientalism3) by Islamic scholars; but one essential question remains: Is Islam a monolithic, static ideology? If so, then Islam was (from the time of its very origins) and is (in every one of its modern expressions) either inherently undemocratic and exclusivistic (Huntington’s position), inherently pluralistic and inclusive enough to foster a democratic culture of its own (the apologist position), or perhaps something in between. Huntington, of course, approaches the problem from a cultural paradigm, and although he would acknowledge that culture is by no means static, he makes a crucial distinction between culture and civilization. Within the boundaries of culture is to be found intense activity (wars, ethnic conflicts, assimilation and dominance, etc.), but culture is expressed as the way in which societies absorb larger civilizational features. Civilization, on the other hand, is the much more static expression of commonalities between cultures (usually, religion and language).4 There are several points of commonality that all civilizations enjoy (sanctions against murder, the efficacy of the family, the rule of law, etc.). Huntington has observed that the impact of modernization has been to allow the major civilizations of the world to retain what is unique about each by adapting the larger features of language and religion to the economic forces unleashed by the West. In this regard there is no threat to the “universal culture” of modernization, 3 See Glossary, p.201. 4 Huntington, pp.59-66. 2 at least not in the sense of what benefits each civilization (urbanization, literacy, etc.); rather, it is the assumption that there are certain “shared values” between civilizations that must be dispelled.5 Modernization, then, allows for other civilizations to challenge the dominance of western “assumptions, values, and doctrines”, all static concepts from the Huntingtonian perspective. If Islamic apologists are to make headway against this characterization of Islamic civilization, they must demonstrate that, in at least one of its aspects (particularly religion), change was always possible; even as they acknowledge that these transformations of culture took place over extremely long periods of time. This debate has profound consequences for the modern Middle East, a region that many political scientists have noted was “passed over” by the “third wave” of democratization during the 1970’s and
Load more

Recommended publications
  • The Struggle Against Musaylima and the Conquest of Yamama
    THE STRUGGLE AGAINST MUSAYLIMA AND THE CONQUEST OF YAMAMA M. J. Kister The Hebrew University of Jerusalem The study of the life of Musaylima, the "false prophet," his relations with the Prophet Muhammad and his efforts to gain Muhammad's ap- proval for his prophetic mission are dealt with extensively in the Islamic sources. We find numerous reports about Musaylima in the Qur'anic commentaries, in the literature of hadith, in the books of adab and in the historiography of Islam. In these sources we find not only material about Musaylima's life and activities; we are also able to gain insight into the the Prophet's attitude toward Musaylima and into his tactics in the struggle against him. Furthermore, we can glean from this mate- rial information about Muhammad's efforts to spread Islam in territories adjacent to Medina and to establish Muslim communities in the eastern regions of the Arabian peninsula. It was the Prophet's policy to allow people from the various regions of the peninsula to enter Medina. Thus, the people of Yamama who were exposed to the speeches of Musaylima, could also become acquainted with the teachings of Muhammad and were given the opportunity to study the Qur'an. The missionary efforts of the Prophet and of his com- panions were often crowned with success: many inhabitants of Yamama embraced Islam, returned to their homeland and engaged in spreading Is- lam. Furthermore, the Prophet thoughtfully sent emissaries to the small Muslim communities in Yamama in order to teach the new believers the principles of Islam, to strengthen their ties with Medina and to collect the zakat.
    [Show full text]
  • Anarchism and Religion
    Anarchism and Religion Nicolas Walter 1991 For the present purpose, anarchism is defined as the political and social ideology which argues that human groups can and should exist without instituted authority, and especially as the historical anarchist movement of the past two hundred years; and religion is defined as the belief in the existence and significance of supernatural being(s), and especially as the prevailing Judaeo-Christian systemof the past two thousand years. My subject is the question: Is there a necessary connection between the two and, if so, what is it? The possible answers are as follows: there may be no connection, if beliefs about human society and the nature of the universe are quite independent; there may be a connection, if such beliefs are interdependent; and, if there is a connection, it may be either positive, if anarchism and religion reinforce each other, or negative, if anarchism and religion contradict each other. The general assumption is that there is a negative connection logical, because divine andhuman authority reflect each other; and psychological, because the rejection of human and divine authority, of political and religious orthodoxy, reflect each other. Thus the French Encyclopdie Anarchiste (1932) included an article on Atheism by Gustave Brocher: ‘An anarchist, who wants no all-powerful master on earth, no authoritarian government, must necessarily reject the idea of an omnipotent power to whom everything must be subjected; if he is consistent, he must declare himself an atheist.’ And the centenary issue of the British anarchist paper Freedom (October 1986) contained an article by Barbara Smoker (president of the National Secular Society) entitled ‘Anarchism implies Atheism’.
    [Show full text]
  • Tasneem Ghazi
    The King’s Student Law Review and Strife Journal, Joint Edition: Issue I (2018) Examining the Concept of Jihad: Closing the Disparity between Scriptural Meaning and Abuse Tasneem Ghazi Since the rise of Islamist extremism, a great deal of academic and public attention has been devoted to understanding the concept of jihad. Today, jihad has risen to the forefront of public knowledge, becoming the most commonly known and misunderstood Islamic concept. Whilst linguistically meaning ‘to struggle’, jihad is defined quite broadly in Islamic scripture as being a ‘duty to realise and struggle towards God’s will’. Since part of this wide concept pertains to military conflict (the ‘Lesser jihad’) and ‘combatting the enemies of Islam’, jihad has often been simply understood as ‘just Islamic war’. The last two decades in particular have witnessed the unprecedented abuse of this term, as Islamist fundamentalists (and activists) have used jihad as a rallying cry to globally conscript Muslims to their causes. This common abuse of jihad is extremely dire, as the duty behind this struggle is a divinely ordained Command that is strongly established in primary sources of Islamic law and jurisprudence (Qura’an and Hadith).1 Indeed even today, many practicing Muslims hold this duty as being an informal ‘sixth pillar of Islam’. This paper seeks to clarify the meaning of jihad according to normative Sunni Islamic law and fiqh (jurisprudence) through a textual, Orthodox Asha’ri perspective. Through this lens, this paper argues that any genuine understanding of jihad within Islamic law is intertwined with the development and history of this concept in addition to a basic understanding of traditional Qur’anic exegesis (held as necessary for deriving any legal principle within Islamic law).
    [Show full text]
  • Religion in the American Suffrage Movement, 1848-1895 Elizabeth B
    Boston University School of Law Scholarly Commons at Boston University School of Law Publications Betsy Clark Living Archive 10-1989 The olitP ics of God and the Woman's Vote: Religion in the American Suffrage Movement, 1848-1895 Elizabeth B. Clark Follow this and additional works at: https://scholarship.law.bu.edu/clark_pubs Part of the Family Law Commons, and the Legal History Commons Recommended Citation Elizabeth B. Clark, The Politics of God and the Woman's Vote: Religion in the American Suffrage Movement, 1848-1895, (1989). Available at: https://scholarship.law.bu.edu/clark_pubs/3 This Dissertation is brought to you for free and open access by the Betsy Clark Living Archive at Scholarly Commons at Boston University School of Law. It has been accepted for inclusion in Publications by an authorized administrator of Scholarly Commons at Boston University School of Law. For more information, please contact [email protected]. THE POLITICS OF GOD AND THE WOMAN'S VOTE: RELIGION IN THE AMERICAN SUFFRAGE MOVEMENT, 1848-1895 Elizabeth Battelle Clark A DISSERTATION PRESENTED TO THE FACULTY OF PRINCETON UNIVERSITY IN CANDIDACY FOR THE DEGREE OF DOCTOR OF PHILOSOPHY RECOMMENDED FOR ACCEPTANCE BY THE DEPARTMENT OF HISTORY October, 1989 © Copyright by Elizabeth Battelle Clark 1989 All Rights Reserved Thesis Abstract This thesis examines the role of religion— both liberal and evangelical Protestantism— in the development of a feminist political theory in America during the nineteenth century and how that feminist theory in turn helped to transform American liberalism. Chapter 1 looks for the genesis of women's rights language, not in the republican rhetoric of the Founding Fathers, but in the teachings of liberal Protestantism and its links with laissez-faire economic theory.
    [Show full text]
  • A Dissertation Submitted in Partial Satisfaction of the Requirements for the Degree Doctor of Philosophy
    UNIVERSITY OF CALIFORNIA, SAN DIEGO PUBLIC CATHOLICISM AND RELIGIOUS PLURALISM IN AMERICA: THE ADAPTATION OF A RELIGIOUS CULTURE TO THE CIRCUMSTANCE OF DIVERSITY, AND ITS IMPLICATIONS A dissertation submitted in partial satisfaction of the requirements for the degree Doctor of Philosophy in Sociology by Michael J. Agliardo, SJ Committee in charge: Professor Richard Madsen, Chair Professor John H. Evans Professor David Pellow Professor Joel Robbins Professor Gershon Shafir 2008 Copyright Michael J. Agliardo, SJ, 2008 All rights reserved. The Dissertation of Michael Joseph Agliardo is approved, and it is acceptable in quality and form for publication on microfilm and electronically: Chair University of California, San Diego 2008 iii TABLE OF CONTENTS Signature Page ......................................................................................................................... iii Table of Contents......................................................................................................................iv List Abbreviations and Acronyms ............................................................................................vi List of Graphs ......................................................................................................................... vii Acknowledgments ................................................................................................................. viii Vita.............................................................................................................................................x
    [Show full text]
  • The Impact of the Communist Regime in Albania on Freedom of Religion for Albanians
    ISSN 2039-2117 (online) Mediterranean Journal of Social Sciences Vol 12 No 1 ISSN 2039-9340 (print) www.richtmann.org January 2021 . Research Article © 2021 Tokrri et.al.. This is an open access article licensed under the Creative Commons Attribution-NonCommercial 4.0 International License (https://creativecommons.org/licenses/by-nc/4.0/) Received: 21 November 2020 / Accepted: 11 January 2021 / Published: 17 January 2021 The Impact of the Communist Regime in Albania on Freedom of Religion for Albanians Dr. Renata Tokrri Vice-Rector, Lecturer, University Aleksanër Moisiu, 14, 2001, Rruga Currila, Durrës, Albania Dr. Ismail Tafani Head, Lecturer, Department of Legal Sciences, Albanian University, Bulevardi Zogu I, Tirana 1001, Albania Dr. Aldo Shkembi Advocacy Chamber, Tirana, Albania DOI: https://doi.org/10.36941/mjss-2021-0004 Abstract The multi religions Albania passed last century from a country where atheism was the constitutional principle in a country where the basic card guarantees not only the freedom of religion but also the freedom from religion. Today, in order of guaranteeing the freedom of belief, the Constitution of Republic of Albania expresses principles which protect the religious freedom, starting from its preamble. Indeed, the preamble has no legal force but stated goals and assists in the interpretation of provisions. The spirit, with which the preamble stated, is that of tolerance and religious coexistence, in a vision where the people are responsible for the future with faith in God or other universal values. This statement reinforces the principle of secularism of the state where the latter appears as the guarantor of religious freedom by knowing in this perspective the beliefs that "sovereign" could have and can develop.
    [Show full text]
  • James G. Blaine and Justice Clarence Thomas‟ „Bigotry Thesis
    Forum on Public Policy Public Financing of Religious Schools: James G. Blaine and Justice Clarence Thomas‟ „Bigotry Thesis‟ Kern Alexander, Professor, Educational Organization and Leadership, University of Illinois at Urbana-Champaign Abstract United States Supreme Court Justice Clarence Thomas writing for a plurality of the Court in Mitchell v. Helms in 2000 advanced the idea that state constitutional prohibitions against public funding of religious schools were manifestations of anti-Catholic bigotry in the late 19th century. Thomas‟ reading of history and law led him to believe that James G. Blaine a political leader in the United States of that era who advanced a proposed amendment to the U.S. Constitution that would have prohibited states from funding Catholic schools was himself imbued with anti-Catholic bigotry and that his proposed amendment was a well-spring of religious intolerance that today prevents public funding of Catholic schools. This article attempts to look further into the issue to determine whether Thomas‟ understanding is accurate and whether it comports with the reality of conditions of the era and whether Blaine in fact had such motivations as ascribed to him by Justice Thomas. The article concludes that Thomas‟ view is overly simplistic and is based on an insular perception of Protestant versus Catholic intolerance in the United States and leaves out of consideration the fact that the real and larger issue of the era in the western world was the struggle between secularism and sectarianism, modernity and tradition, science and superstition, and individual liberty and clerical control. Importantly, the article concludes that Thomas‟s narrow thesis ignores international dimensions of conflicts of the era that pitted the impulse of nationalism and republican government against control of ecclesiastics regardless of whether they were Catholic or Protestant.
    [Show full text]
  • Political Islam: a 40 Year Retrospective
    religions Article Political Islam: A 40 Year Retrospective Nader Hashemi Josef Korbel School of International Studies, University of Denver, Denver, CO 80208, USA; [email protected] Abstract: The year 2020 roughly corresponds with the 40th anniversary of the rise of political Islam on the world stage. This topic has generated controversy about its impact on Muslims societies and international affairs more broadly, including how governments should respond to this socio- political phenomenon. This article has modest aims. It seeks to reflect on the broad theme of political Islam four decades after it first captured global headlines by critically examining two separate but interrelated controversies. The first theme is political Islam’s acquisition of state power. Specifically, how have the various experiments of Islamism in power effected the popularity, prestige, and future trajectory of political Islam? Secondly, the theme of political Islam and violence is examined. In this section, I interrogate the claim that mainstream political Islam acts as a “gateway drug” to radical extremism in the form of Al Qaeda or ISIS. This thesis gained popularity in recent years, yet its validity is open to question and should be subjected to further scrutiny and analysis. I examine these questions in this article. Citation: Hashemi, Nader. 2021. Political Islam: A 40 Year Keywords: political Islam; Islamism; Islamic fundamentalism; Middle East; Islamic world; Retrospective. Religions 12: 130. Muslim Brotherhood https://doi.org/10.3390/rel12020130 Academic Editor: Jocelyne Cesari Received: 26 January 2021 1. Introduction Accepted: 9 February 2021 Published: 19 February 2021 The year 2020 roughly coincides with the 40th anniversary of the rise of political Islam.1 While this trend in Muslim politics has deeper historical and intellectual roots, it Publisher’s Note: MDPI stays neutral was approximately four decades ago that this subject emerged from seeming obscurity to with regard to jurisdictional claims in capture global attention.
    [Show full text]
  • What Does Islam Say About Terrorism
    “O mankind! We created you from a single (pair) of In the Name of Allah, the Most Gracious, the Most Merciful a male and a female, and made you into nations and tribes, that ye may know each other (not that ye may despise(each other).Verily the most honored of you in “…if any one slew a person - unless it be for murder or for spreading mischief the sight of God is (he who is) the most righteous of you. in the land - it would be as if he slew the whole people: and if any one saved a life, And God has full knowledge and is well acquainted it would be as if he saved the life of the whole people.” [Al-Qur’an 5:32] (with all things).” [Al-Qur’an 49:13] One of the distinctive characteristics of the entire cities, the exalted councils that choke times we live in is the overwhelming presence millions of civilians to death by wielding the of violence in our societies. Whether it is a insidious weapon of sanctions, are rarely punished bomb going off in a market place, or the hijacking for their crimes against humanity. What of an aircraft where innocent people are held at ransom to achieve political ends, we live in an age, It is this narrow definition of terrorism that implicates where the manipulation and loss of innocent lives only individuals and groups, that has caused has become commonplace. Such is the all-pervasive Muslims to be associated with acts of destruction does nature of indiscriminate violence, that “terrorism” is and terror, and as a result, to become victims of considered as one of the prime threats to peace and hate, violence and terror themselves.
    [Show full text]
  • A Comparative-Historical Sociology of Secularisation: Republican State Building in France (1875-1905) and Turkey (1908-1938)
    A Comparative-Historical Sociology of Secularisation: Republican State Building in France (1875-1905) and Turkey (1908-1938) by Efe Peker MSc, Linköping University, 2006 Dissertation Submitted in Partial Fulfillment of the Requirements for the Joint Degree (Cotutelle) of Doctor of Philosophy Sociology, Faculty of Arts and Social Sciences at Simon Fraser University (Canada) and History, Faculty of Human Sciences at Université Paris 1 Panthéon-Sorbonne (France) © Efe Peker 2016 SIMON FRASER UNIVERSITY UNIVERSITÉ PARIS 1 PANTHÉON-SORBONNE Spring 2016 Approval Name: Efe Peker Degree: Doctor of Philosophy Title: A Comparative-Historical Sociology of Secularisation: Republican State Building in France (1875-1905) and Turkey (1908-1938) Examining Committee: Chair: Wendy Chan Professor Gary Teeple Senior Supervisor Professor Patrick Weil Senior Supervisor Professor Centre d’histoire sociale du XXème siècle Université Paris I Panthéon-Sorbonne Gerardo Otero Supervisor Professor School for International Studies Gilles Dorronsoro Internal Examiner Professor Political Science Université Paris I Panthéon-Sorbonne Rita Hermon-Belot External Examiner Professor History École des hautes études en sciences sociales Philip Gorski External Examiner Professor Sociology Yale University Date Defended/Approved: March 11, 2016 ii Abstract This dissertation features a comparative-historical examination of macrosocietal secularisation in France (1875-1905) and Turkey (1908-1938), with particular attention to their republican state building experiences. Bridging
    [Show full text]
  • Catholic Clergy Sexual Abuse Meets the Civil Law Thomas P
    Fordham Urban Law Journal Volume 31 | Number 2 Article 6 2004 Catholic Clergy Sexual Abuse Meets the Civil Law Thomas P. Doyle Catholic Priest Stephen C. Rubino Ross & Rubino LLP Follow this and additional works at: https://ir.lawnet.fordham.edu/ulj Part of the Religion Law Commons Recommended Citation Thomas P. Doyle and Stephen C. Rubino, Catholic Clergy Sexual Abuse Meets the Civil Law, 31 Fordham Urb. L.J. 549 (2004). Available at: https://ir.lawnet.fordham.edu/ulj/vol31/iss2/6 This Article is brought to you for free and open access by FLASH: The orF dham Law Archive of Scholarship and History. It has been accepted for inclusion in Fordham Urban Law Journal by an authorized editor of FLASH: The orF dham Law Archive of Scholarship and History. For more information, please contact [email protected]. CATHOLIC CLERGY SEXUAL ABUSE MEETS THE CIVIL LAW Thomas P. Doyle, O.P., J.C.D.* and Stephen C. Rubino, Esq.** I. OVERVIEW OF THE PROBLEM In 1984, the Roman Catholic Church began to experience the complex and highly embarrassing problem of clergy sexual miscon- duct in the United States. Within months of the first public case emerging in Lafayette, Louisiana, it was clear that this problem was not geographically isolated, nor a minuscule exception.' In- stances of clergy sexual misconduct surfaced with increasing noto- riety. Bishops, the leaders of the United States Catholic dioceses, were caught off guard. They were unsure of how to deal with spe- cific cases, and appeared defensive when trying to control an ex- panding and uncontrollable problem.
    [Show full text]
  • ISLAMIC FOUNDATIONS of a FREE SOCIETY
    ISLAMIC FOUNDATIONS of a FREE SOCIETY Edited by NOUH EL HARMOUZI & LINDA WHETSTONE Islamic Foundations of a Free Society ISLAMIC FOUNDATIONS OF A FREE SOCIETY EDITED BY NOUH EL HARMOUZI AND LINDA WHETSTONE with contributions from MUSTAFA ACAR • SOUAD ADNANE AZHAR ASLAM • HASAN YÜCEL BAŞDEMIR KATHYA BERRADA • MASZLEE MALIK • YOUCEF MAOUCHI HICHAM EL MOUSSAOUI • M. A. MUQTEDAR KHAN BICAN ŞAHIN • ATILLA YAYLA First published in Great Britain in 2016 by The Institute of Economic Affairs 2 Lord North Street Westminster London SW1P 3LB in association with London Publishing Partnership Ltd www.londonpublishingpartnership.co.uk The mission of the Institute of Economic Affairs is to improve understanding of the fundamental institutions of a free society by analysing and expounding the role of markets in solving economic and social problems. Copyright © The Institute of Economic Affairs 2016 The moral rights of the authors have been asserted. All rights reserved. Without limiting the rights under copyright reserved above, no part of this publication may be reproduced, stored or introduced into a retrieval system, or transmitted, in any form or by any means (electronic, mechanical, photo- copying, recording or otherwise), without the prior written permission of both the copyright owner and the publisher of this book. A CIP catalogue record for this book is available from the British Library. ISBN 978-0-255-36729-5 (interactive PDF) Many IEA publications are translated into languages other than English or are reprinted. Permission to translate or
    [Show full text]