An Examination of Culturalism and the Rise of Islam

This essay delves into the multifaceted relationship between culturalism and the rise of Islam, examining various perspectives both within and outside the Islamic world. It explores the challenges and opportunities for liberal democracy, addressing perceptions of Islam and its political and economic objectivity. The essay analyzes the impact of cultural factors on the development of liberal democracy, discussing the mobilization of good Muslims, the absolution of Western guiding principles, and the representation of general sectarianism. It references key studies and highlights the significance of cultural differentiation and ethical considerations within the context of Islamic adversity, concluding with a discussion on the challenges facing Middle Eastern democratic states. The essay emphasizes the influence of communist credentials and dynamic culture in shaping the religion's culture and providing insights into the complexities of the Muslim world's political and social landscape.

Running head: CULTURALISM AND RISE OF ISLAM
CULTURALISM AND RISE OF ISLAM
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Author Note

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Much discussion has been made on the inside and outside of Islamic world as there are
certain factors those are favorable and unfavorable for the development of liberal democracy.
From the primitive time, there are some imposed realizations about Islam as they are very much
non-civilized and non-democratic people. Political and economic objectivity of Islam and their
impartiality to the whole nation is the key threat to the countries as well. The critical
argumentation of this writing based on the Muslim existence and their reflection in the social
perspective (Lentin, 2014). It is of itinerary for Muslims, chiefly and maybe completely, to
construe and reinterpret the untouched creative meaning of their conviction, and to settle on how
much to keep, and in what shape, of the wealthy accumulated tradition of fourteen centuries of
Islamic history and civilization.
The key purpose of that chosen article is to highlight the three basic considerations of
Islamic objectivities. The mobilization of good Muslim is the first one that establishes the
concept of Muslim faculty for the use of good purposes. Their subsistence is an evident
dissimilarity between honest commentaries on slaughter in resistance of modernity and the
apparent irrational of violent behavior that cannot be acceptable by improvement or the
evaluation of the development. In Iraq, most of the cases are happen due to dualism as this is the
principal dualism that good and bad Muslims have done through their mind and that is imposed
by the society and leaders (Jacoby, 2017). In its crudest form, cultureless establish a naive
dualism in which a lively and vivacious West is contrasted with a warning and stationary East.
The next objective is to create absolution of western overseas guiding principles. To express the
identity of Muslims and entertain their confessional chauvinism is the inevitable narrative that
becomes ethnic for the state of Muslims (Fuller & Kurpershoek, 2013). It is completely for the
Muslims who primarily and perhaps interpret a reinterpret the pristine original faith in Islam and

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that retain the trust in accessing the faith in the culture of Islam. Not all Muslims provide the
identical answers to the inquiry posed about the culture of Muslim tradition but a large amount
will depend on the response that prevails in the Islamic experience and tradition.
The phrase Islam as it is introduced at present seems to connote one straightforward
fixation, but in fact is part literature, part ideological label, part negligible description of a belief
called Islam. Today Islam is markedly disturbing news in the West (Çavdar & Yaşar, 2014). All
through the earlier period few years, particularly since actions in Iraq wedged European and
American concentration so powerfully, the media have consequently enclosed Islam: they have
portrayed it, characterized it, analyzed it, given instantaneous courses on it, and therefore they
encompass made it acknowledged. For the authentic state of culture in Islam and the
representation of general sectarianism and occupation has the major impact on the opportunity of
the tense situation. If the procedure talks about the strengths of the article it is quite definite to
make dominant political, social and religious fact in the Islam culture (Meer & Modood, 2016).
There is a proportion of cultural differentiation which is more relevant from the point of
discrepancy and Islam culture (Oh, 2017). Islam culture and ethical consideration of Islamic
adversity is the controlling and assuming behavior to enroll the strategic change in the
emergency situations. There are some adverse situations have come as an instance of weaknesses
and that also provide the terms of legislation interest in the force of accumulation. Legislation
force has impacted over the Muslim people and their survival existence in this globalized system
(Akbarzadeh, 2016). Muslim attentiveness of weakness and overpower first achieved noteworthy
appearance in the early eighteenth century, subsequent the catastrophic malfunction of the
succeeding blockade of Vienna (1683) and the Treaty of Karlowitz (1699), the first obligatory of
a triumphant rival on an overpowered Ottoman government (Hussin, 2016). From that time the

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establishment of Islam in Europe and the imposed peripheral contraction bout the religion is
established and that also generate the struggle against the community.
Therefore, it can be concluded that Islam community allowing for the difficulties that
Middle Eastern countries have inborn and the troubles that they brazen out, the prediction for
Middle Eastern democratic state are not high-quality. The culture is based on the communist
credentials and has provided risen the power of dynamic culture to make the culture of the
religion.

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References
Akbarzadeh, S. (2016). The Muslim Question in Australia: Islamophobia and Muslim
Alienation. Journal of Muslim Minority Affairs, 36(3), 323-333.
Çavdar, G., & Yaşar, Y. (2014). Moving Beyond Culturalism and Formalism: Islam, Women,
and Political Unrest in the Middle East. Feminist Economics, 20(4), 33-57.
Fuller, G., & Kurpershoek, M. (2013). What Future for Political Islam (p. 46). WRR.
Hussin, I. R. (2016). The Politics of Islamic Law: Local Elites, Colonial Authority, and the
Making of the Muslim State. University of Chicago Press.
Jacoby, T. (2017). Culturalism and the rise of the Islamic State: faith, sectarianism and
violence. Third World Quarterly, 1-19.
Lentin, A. (2014). Post-race, post politics: the paradoxical rise of culture after
multiculturalism. Ethnic and Racial Studies, 37(8), 1268-1285.
Meer, N., & Modood, T. (2016). Muslim-state relations in Great Britain: an evolving story.
In Muslim Minority-State Relations (pp. 25-59). Palgrave Macmillan US.
Oh, I. (2017). Islam and Local Culture: The Peril of State Violence and Hallyu Fandom in
Indonesia (With Reference to Palestine). Kritika Kultura, (29), 232-257.