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By Madawi Al-Rasheed, Visit Amazon's Carool Kersten Page, search results, Learn about Author Central, Carool Kersten, , Marat Shterin

In Western renowned mind's eye, the Caliphate frequently evokes an array of unfavourable photographs, whereas rallies organised in help of resurrecting the Caliphate are handled with a mix of apprehension and disdain, as though they have been the 1st steps in the direction of usurping democracy. but those photos and perceptions have little to do with truth. whereas a few Muslims could be nostalgic for the Caliphate, merely only a few this day search to make that dream come real. but the Caliphate might be evoked as a robust rallying name and a logo that attracts on an imagined prior and eager for reproducing or emulating it as a terrific Islamic polity. The Caliphate this day is a contested inspiration between many actors within the Muslim international, Europe and past, the reinvention and imagining of which could seem complicated to such a lot folks. Demystifying the Caliphate sheds gentle on either the old debates following the death of the final Ottoman Caliphate and controversies surrounding contemporary calls to resurrect it, transcending alarmist agendas to respond to primary questions on why the reminiscence of the Caliphate lingers on between various Muslims. From London to the Caucasus, to Jakarta, Istanbul, and Baghdad, the participants discover the idea that of the Caliphate and the re-imagining of the Muslim ummah as a various multi-ethnic neighborhood.

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27 â•—The term was evidently taken from the name of the most populous island in the 26 13 DEMYSTIFYING THE CALIPHATE â•… Through centuries of participation in these scholarly networks, Malay, Javanese, Bugi, Moro, and many other Muslims from the region turned South-East Asia into an integral part of the dar al-Islam. Even though it never belonged politically to the caliphates of the classic era, or their Mamluk and Ottoman heirs, South-East Asian Muslims developed through contacts with Muslims from elsewhere at centres of learning in the Hijaz, and later also in Cairo, an awareness of and interest in an overarching Islamic sense of belonging.

What is most obvious in the real and virtual worlds is a deep sense of sharing common grievances, wealth and dreams, but real mobilization around the caliphate remains limited despite the spectacle of images and speeches during conferences, open marches, and ceremonies. â•… Following our focus on twentieth-century history and contemporary issues, part I of this volume is a collection of historical accounts that examine varied responses to the fall of the Ottoman caliphate. From Istanbul to New Delhi, Jakarta and Jerusalem, Muslims realized the centrality of this event and the consequences of moving into a new political era in which Muslims were no longer contained within, if not an overarching political entity, a regional state faithful to the rule of shari‘a.

H. â•–117. 27 â•—The term was evidently taken from the name of the most populous island in the 26 13 DEMYSTIFYING THE CALIPHATE â•… Through centuries of participation in these scholarly networks, Malay, Javanese, Bugi, Moro, and many other Muslims from the region turned South-East Asia into an integral part of the dar al-Islam. Even though it never belonged politically to the caliphates of the classic era, or their Mamluk and Ottoman heirs, South-East Asian Muslims developed through contacts with Muslims from elsewhere at centres of learning in the Hijaz, and later also in Cairo, an awareness of and interest in an overarching Islamic sense of belonging.

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