By A. Saikal
A broad-ranging review of kinfolk among the Muslim and Western worlds within the modern period set within the context of ways those have developed traditionally. Arguing that the family members were marked through lengthy classes of peaceable coexistence, but in addition through many situations of hysteria, hostility, and mutual recrimination, Amin Saikal assesses the influence of the continued Arab-Israeli clash, the results of the Iranian revolution and of the wars within the Gulf and Afghanistan, and charts a path for destiny co-existence.
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Additional resources for Islam and the West: Conflict or Cooperation?
However, these globally dispersed Islamic movements and organizations ultimately failed to achieve their common goal of uniting Muslims against internal decay and outside intervention and subjugation. With the partial exception of the Muslim Brothers, none could claim more than local impact. Their significance lay not so much in what they achieved as in what they fostered as a new Islamic awakening among Muslims, which would gain deeper and wider salience under appropriate conditions with Israel’s territorial expansion in the wake of the 1967 Arab–Israeli war, the Iranian revolution of 1978–79 and the Soviet invasion of Afghanistan in December 1979 – issues which are discussed in full in Chapter 4.
They not only brutalized and humiliated the Arab Muslim citizens of Jerusalem, but also made the Jewish inhabitants of the city suffer to the extent that many of them felt they had more to fear from the Christians than from their traditional Muslim rulers. Although the Muslims eventually dislodged the 32 Islam and the West Crusaders, the whole incident changed the favourable view that Muslims had held so far of Christians, and many Muslims remained wary of them for a long time to come. Even so, this still did not lead to any assault by Muslims on Christianity, which they continued to respect as a religion of the Book sanctioned by the Qur’an.
After coming to power in 1997 through democratic procedures, Wahid made it abundantly clear that he considered it legitimate to have secular politics in a predominantly Muslim Indonesia. Khatami, who has been elected to the presidency of Iran twice in landslide victories since 1997, has argued that Islam is compatible with Shared Values and Conflicts 29 democracy, and has pushed for the creation of ‘Islamic civil society’ and ‘Islamic democracy’, which in their manifestations are the same as those in the West.