ISLAM AND THE POLITICAL AND SOCIOECONOMIC DEVELOPMENT MODEL OF THE MUSLIM STATES
Shukhrat Yovkochev, Ph.D. (Political Science), associate professor at the Department of Political Science, International Relations, and Law, Tashkent State Institute of Oriental Studies (Tashkent, Uzbekistan)
In the last quarter of the 20th century, the political processes in the Islamic world showed beyond the shadow of a doubt that religion is still a viable part of public life in the Muslim countries. Moreover, certain states, such as Iran, Pakistan, Egypt, Afghanistan, Saudi Arabia, and Syria, have restored religion to its rightful place in their policy. The comment by American political scientist John Esposito to the effect that Islamic ideology, symbols, slogans, and actors became prominent fixtures in Muslim politics suits these countries well.
The stable influence of Islam on sociopolitical life is largely explained by the particular features of Muslim teaching. Islam is usually considered a system that regulates many aspects of people’s lives. In this interpretation, Islam is not only a religious system, but also offers a model for organizing society. Moreover, some Muslim scientists believe that sociopolitical activity is a religious duty in Islam, and that it is a religious obligation for a Muslim to remain aware of the political realities around him. The “ideological meaning” of Islam, in the opinion of Shaukat Ali, a representative of Islamic thought, is also increased by the fact that every Muslim is under religious obligation to understand and respect the past. The “past” implies the “unique period” of the life of the Prophet Muhammad and the four righteous caliphs. In this way, the “ideal past” serves as a model for a perfect human society, to which believers should strive.
As Hasan al-Banna (1906-1949), an Egyptian ideologist of Islamism, claimed that the conflict characteristic of Europe between spiritual and secular principles, between religion and the state, has no place in Islam …The Christian idea of “give to Caesar what is Caesar’s, and to God what is God’s” is missing here, since everything belongs to Almighty Allah. From this point of……………….