ABSTRACT
The Muslim historian Fazlur Rahman has put the political realities thus: A Turkish, an Egyptian or a Pakistani peasant is a "nationalist" and has always been so. But a Turkish, an Egyptian and a Pakistani peasant are also bound by a strong Islamic sentiment. The Iranian Revolution deserves special attention, not only because of its international impact but because it demonstrated a major branch of Shiah theology in undiluted form. In the Iranian constitution, there is an obvious lack of clarity about the division of function between the Guiding Legal Expert and the other branches of government. These movements may generally be said, on analysis, to emphasize in various degrees purification, secularism, conservatism, reformulation, nationalism, and in at least one heretical development, syncretism. Darul Islam produced a detailed Islamic constitution and survived as a regional guerilla rebellion until Kartosuwirjo's death in 1962. Accordingly, Shia came to accept two significant "allowances" in ethical practice: taqiya (dissimulation) and mut'a (temporary marriage).
