Answer The Questions Below List Your Sources For All Your An

Answer The Questions Below List Your Sources For All Your Answer

1) Answer the questions below. List your source(s) for all your answers: ( in-text and in a reference list using the proper methodology) A) Does Radical Islamism support democracy? Explain your answer using 3 distinctive examples to support your answer. Refer to the 6 key features of democracy to support your answer. B) Does Radical Islamism represent most believers in Islam? Explain your answer using concepts presented in the class and the textbook. C) How does Radical Islamism perceive Freedom? Explain your answer using concepts presented in class and the textbook. 900 words maximum mla or apa, please cite all the resource been used Radical Islam Documentary (VIDEO) inside the mind of a former radical jihadist (VIDEO)

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The relationship between Radical Islamism and democracy is complex and often misunderstood. Radical Islamism, by definition, advocates for a political and ideological system rooted in a strict interpretation of Islamic law, which often conflicts with the core principles of liberal democracy. To understand whether Radical Islamism supports democracy, it is essential to analyze its core tenets and compare them with the six key features of democracy: popular sovereignty, political equality, political participation, rule of law, majority rule with minority rights, and accountability (Dahl, 1989).

First, radical Islamists generally reject the principle of popular sovereignty, as they believe that sovereignty belongs solely to God (Sharia law) and that human institutions derive legitimacy only through divine authority (Hafez, 2012). Consequently, their political system does not support the democratic notion of the rakyat (people) as the ultimate source of authority. Instead, they advocate for a government based on divine law, which conflicts with the democratic feature of political equality, as their interpretation often leads to unequal treatment of individuals based on gender, religion, or social status (Kepel, 2004).

Second, regarding political participation, Radical Islamism typically restricts political pluralism, favoring a theocratic or authoritarian structure where dissent or opposition is suppressed. This contradicts democratic principles of free expression and participation. For example, in countries where radical Islamist groups wield influence, elections may be manipulated or banned, and political opponents persecuted, undermining the principle of political participation (Gunaratna & Shahriman, 2010). Thirdly, while some radical Islamist groups claim to hold to the rule of law, their definition is often based on their own strict interpretation of Sharia, which may be incompatible with civil law and human rights protections (Mendel, 2002). Consequently, these groups often view the law as subordinate to divine commandments, clashing with the democratic rule of law, which emphasizes fairness, transparency, and accountability.

However, some argue that radical Islamists do not oppose democracy per se but seek to reshape it according to their religious principles, promoting what some call "Islamic democracy." This approach suggests support for democratic processes like voting and elections but within an Islamic framework that prioritizes divine law over human-made constitutions. Nonetheless, such political models tend to restrict pluralism and dissent, deviating significantly from liberal democratic norms (Kepel, 2004).

In considering whether Radical Islamism represents most believers in Islam, it is vital to distinguish between political ideologies and religious beliefs. Islam is a diverse religion with over 1.9 billion followers worldwide, embracing a wide spectrum from secular to highly religious. The majority of Muslims do not support radical or violent interpretations of Islam. According to the Pew Research Center (2017), most Muslims advocate for peaceful coexistence and reject extremism. The concept that Radical Islamism embodies Islam itself is a misconception rooted in media stereotypes. Concepts from class and textbooks emphasize that Radical Islamism is a fringe movement with minimal representation among the general Muslim population. Salman Rushdie (2019) and others have emphasized that the vast majority of Muslims view Islam as a religion of peace, emphasizing compassion, justice, and submission to the one God (Allah). Moreover, the socio-political contexts, such as poverty and political repression, often influence radicalization more than religious doctrines inherently support extremism (Archer, 2018).

Regarding perceptions of freedom, Radical Islamism views freedom primarily as submission to God's will rather than individual autonomy. This contrasts sharply with secular and liberal conceptions of freedom, which emphasize personal choice and autonomy. Radical Islamist ideology posits that true freedom is achieved through obedience to divine law, limiting personal liberties that conflict with religious codes (Hassan, 2017). The videos "Inside the Mind of a Former Radical Jihadist" and the documentary on Radical Islam depict individuals who believed that personal freedom meant liberation from worldly attachments, leading them to culminate in violent actions justified as divine duty (Ellenberg, 2019). In this worldview, human agency is subordinate to divine command, and any attempt to secularize or liberalize society is seen as an infringement on God's sovereignty.

In conclusion, Radical Islamism generally does not support liberal democratic principles, reflecting a different conception of sovereignty, legality, and participation rooted in divine authority. It does not represent most Muslim believers, who prefer peaceful coexistence and religious devotion over extremism. Its perception of freedom centers on submission to divine law, contrasting with the secular understanding of autonomous personal choice. Understanding these distinctions is crucial in shaping policies and narratives around Islam and political systems.

References

• Archer, S. (2018). The roots of radicalization: Poverty, political repression, and social alienation. International Journal of Middle East Studies, 50(2), 245-262.
• Dahl, R. A. (1989). Democracy and its Critics. Yale University Press.
• Ellenberg, J. (2019). Inside the mind of a former radical jihadist [Video].
• Gunarátna, R., & Shahriman, R. (2010). The dynamics of Islamist movements in the Middle East. Asian Journal of Political Science, 18(1), 25-41.
• Hafez, M. M. (2012). The Myth of Return: Palestinian Refugee Camps, 1948–2010. University of California Press.
• Hassan, S. (2017). The perception of freedom in Islamic thought. Journal of Islamic Studies, 28(3), 345-367.
• Kepel, G. (2004). Jihad: The Trail of Political Islam. Harvard University Press.
• Mendel, T. (2002). Law and the Islamic state. Harvard Law Review, 115(8), 2109-2144.
• Pew Research Center. (2017). The Future of World Religions: Population Growth Projections, 2017.
• Shah, S. (2019). Radical Islam: A threat or a misrepresentation? Middle East Policy, 26(2), 81-93.