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By Egbert Harmsen

Islam, Civil Society and Social paintings, Muslim Voluntary Welfare institutions in Jordan among Patronage and Empowerment is a examine on Muslim voluntary welfare institutions in Jordan. It analyses them usually from the point of view of civil society thought and will pay specified realization to the function of spiritual religion and discourse of their social actions. those corporations are initiated through voters and replicate their values and convictions. Their actions and discourses serve to a big volume govt coverage ambitions akin to the renovation of social and political balance and public order. additionally they support to maintain styles of patronage. notwithstanding, patronage doesn't unavoidably rule any type of socioeconomic and cultural empowerment of underprivileged teams out. additionally, political sentiments of protest and competition can play a job less than the skin. for that reason, those voluntary institutions signify a hugely imperfect and annoyed, yet however actual, encouraged and altering civil society.** [C:\Users\Microsoft\Documents\Calibre Library]

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Extra resources for Islam, Civil Society and Social Work: Muslim Voluntary Welfare Associations in Jordan Between Patronage and Empowerment

Sample text

Moreover, economic security and autonomy of citizens is, according to Gellner, a basic condition for the existence of any civil society. 2 In the views of scholars like Gellner, the notion and reality of civil society originate in certain politico-social developments embedded in Western history and, therefore, cannot be applied to the Muslim World. Scholars in the Arab world are also skeptical of a Muslim civil society ever being realised. Indeed, in blaming Islam and its religious institutions for the prevalence of the despotic states in Middle Eastern history, the views of a selection of prominent Arab scholars, like al-Tahir Labib and Aziz al-Azmeh, resemble those of Lewis and Kedouri.

It applies equally to the realm of social integration, which is divided into various groups, collectives and associations. In the sphere of cultural reproduction, differentiation has taken place between the religious, the artistic and the scientific. Even the basic constituents of the spheres of personality, society and culture stand as differentiated from one another. In this process, personal identities and interpersonal relations are freed from the unquestionable acceptance of traditional values and institutions.

In between the two poles, there are those who acknowledge the possibility as well as actual existence of “Islamic civil societies,” but posit no single and unequivocal relationship between Islam and civil society. Instead, they see positive as well as negative Islamic phenomena and tendencies in terms of civil society principles. Roughly speaking, since I am not in favor of essentialist observations regarding the relationship between Islam and civil society (wholly positive or definitively negative approaches simplify the matter equally), this thesis identifies with the middle path.

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