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Abstrak :
Out of 50 Muslim-majority countries around the world, only six are electoral democracies. This problem has multiple material and ideational causes. This essay focuses on one ideational factor: the dominant method of Islamic law. The essay explains how this method became dominant after the eleventh century and why it causes the incompatibility between sharia (Islamic law) and democracy. The essay suggests further research to be published in Muslim Politics Review and other journals about how to develop alternative Islamic legal methods, which would be open to rationalism and empirical observations.

Abstrak :
Vast public attention has been devoted to the politics of Muslim societies, much of it prompted – and distorted – by the rise of radical Islamism, and there has been a corresponding and voluminous academic literature on the subject. A central debate centres on whether ‘Islam’ is a formative factor or not and, if it is, how is it determining. A prevalent view is that Muslim politics stems, as does all politics, from structural factors such as institutional development, political economy, and social stratification, among others. Islam is often seen in instrumental terms as facilitating or indeed hindering the drive for and wielding of power and influence in public life. While these contextual factors are undeniably relevant, basic values and norms are also consequential and often motivational. Political culture, which has fallen out of favour in contemporary social science, thus has a role to play. Muslim traditions and symbols can have societal impact, even as their meanings, and control over them, may be debated. The Covid-19 pandemic provides examples of how the political process can be affected by Islam-shaped perspectives as seen in different interpretations of what is religiously permissible and reactions to state control. ‘Muslim politics’ is a kind of politics that builds on culturally specific normative orders that are self-consciously expressed by various agents who presume to speak for Islam, but whose authority and modes of influence may be, and often are, contested. The concept of ‘Muslim politics’ is a window through which observers of Muslim societies can supplement understanding of collective action by an appreciation for the meanings that people attach to it.

Abstrak :
This article seeks to study Muslim political activism in Cambodia, a predominantly Buddhist-Monarch state in mainland Southeast Asia that is often considered a semi-authoritarian regime. Cambodia’s Muslim community constitutes a minority. However, they have actively participated in formal politics, aligning themselves with both the ruling and opposition parties. This engagement has culminated in several Muslim individuals sit in political positions within the government. Additionally, high-ranking Muslims have cultivated close ties with government authorities and the monarchy. This article is grounded in fieldwork conducted during 2017-2018, complemented by up-to-date information obtained from desk research and online interviews with research subjects. This article argues that the current wave of Muslim political activism in Cambodia can be seen as a continuation of the historical patron-client relationship between Muslims and local rulers. In contemporary times, this relationship has evolved, manifesting as patterns of clientelism, with Muslims positioned within the political framework of Cambodia’s ruling party. In this context, Muslims receive protection and are ensured access to political participation. Moreover, this article emphasises the role of connections to the global Muslim world as a significant political asset, enabling Cambodian Muslims to exert a considerable influence on the nation's political landscape.