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This is the reason why the “”, or doctors of Islam, refuse to be called “holy men”.
Let us add that Islam recognizes no intermediaries between God and man.
The relation to divinity famously passes through the Koran as revealed to the Prophet, and accessorily, for the Shiites, through the Imam and his qualified representatives.
They offer a sense of direction and certainty rather than chaos and anomie.
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And yet, this did not prevent the establishment of a religious “institution” to regulate the sacred, which considers itself qualified – to the exclusion of simple believers and of women altogether – to define dogmas and to distribute certificates of conformity or non-conformity with the demands of the religion.
The representatives of this institution receive, as a general rule, the same training, and are traditionally destined for the roles of , or notaries, and other more or less official functions according to country and historical period.
In sum, it is a mechanical solidarity, in the Durkheimian sense, that is replacing organic solidarity little by little – which is a source of conflicts and dramas due to this difficult transition.
At the political level, what is remarkably novel is that political personnel of every ideological slant constantly invokes the previously unknown values of democracy, progress, freedom and justice, even if in practice they distance themselves from them to a greater or lesser degree.
This is a brief, bullet pointed answer to give students some ideas of how they might answer this question.
Firstly, some religious organisations have made a conscious effort to be more accepting of diversity, as a response to the increasing intermixing of cultures.