Totes les entrades al "Nous moviments sufís" Categoria
ISLAM, DEMOCRÀCIA & ELS ESTATS UNITS D'AMÈRICA:
Fundació Còrdova
Abdullah Faliq
Introducció ,
PRECISIÓ EN LA GUERRA GLOBAL AL TERROR:
sherifa Zuhur
GLOBALIZATION AND POLITICAL ISLAM: THE SOCIAL BASES OF TURKEY’S WELFARE PARTY
Haldun Gulalp
Democracy in Islamic Political Thought
Azzam S. Tamimi
Cultura política islàmica, democràcia, i Drets Humans
Daniel I. preu
Cultura política islàmica, democràcia, i Drets Humans
Daniel I. preu
ISLAMIST MOVEMENTS AND THE DEMOCRATIC PROCESS IN THE ARAB WORLD: Exploring the Gray Zones
Nathan J. marró, Amr Hamzawy,
Marina Ottaway
RADICALITZACIÓ ISLAMISTA
Les qüestions relacionades amb l'islam polític continuen presentant reptes a les polítiques exteriors europees a l'Orient Mitjà i al nord d'Àfrica (MENA). A mesura que la política de la UE ha intentat fer front a aquests reptes durant l'última dècada aproximadament, l'islam polític mateix ha evolucionat. Els experts assenyalen la creixent complexitat i varietat de tendències dins de l'islam polític. Algunes organitzacions islamistes han reforçat el seu compromís amb les normes democràtiques i s'han compromès plenament a la pau, política nacional dominant. Altres continuen casats amb mitjans violents. I encara d'altres han derivat cap a una forma més quietista de l'islam, desvinculat de l'activitat política. L'islam polític a la regió MENA no presenta cap tendència uniforme per als responsables polítics europeus. El debat analític ha crescut al voltant del concepte de "radicalització". Això, al seu torn, ha generat investigacions sobre els factors que impulsen la "desradicalització", i a la inversa, 're-radicalització'. Gran part de la complexitat deriva de la visió generalitzada que aquests tres fenòmens es produeixen al mateix temps.. Fins i tot els termes en si són impugnats. Sovint s'ha assenyalat que la dicotomia moderat-radical no aconsegueix captar completament els matisos de les tendències dins de l'islam polític.. Alguns analistes també es queixen que parlar de "radicalisme" està carregat ideològicament. A nivell de terminologia, entenem que la radicalització s'associa a l'extremisme, però les opinions difereixen sobre la centralitat del seu contingut religiós-fundamentalista versus polític, i sobre si la voluntat de recórrer a la violència està implícita o no.
Aquestes diferències es reflecteixen en les opinions dels mateixos islamistes, així com en les percepcions dels estrangers.
ISLAM, ISLAMISTS, AND THE ELECTORAL PRINCIPLE I N THE MIDDLE EAST
James Piscatori
To Be A Muslim
Fath yakan
All praises to Allah, and blessings and peace to His Messenger.This book is divided into two parts. The first part focuses on the characteristics that every single Muslim should portray in order to fulfill the conditions of being a Muslim in both belief and practice. Many people are Muslim by identity,because they were ”born Muslim” from Muslim parents. Theymay not know what Islam really means or its requirements, an dso may lead a very secular life. The purpose of this first partis to explain the responsibility of every Muslim to become aknowledgeable and true believer in Islam.The second part of this book discusses the responsibility to become an activist for Islam and participate in the Islamic Movement. It explains the nature of this movement and its goals, philosophy, strategy, and tactics, as well as the desirable characteristics of it members.The failure of various movements in the Islamic world, and especially in the Arab countries, result from a spiritual emptiness in these movements as well as in society generally. In sucha situation the principles and institutions of Islam are forgotten.The westernized leaders and movements collapse when they encounter serious challenges. These leaders and movements and the systems of government and economics they try to imposehave fallen because they lacked a solid base. They fell becausethey were artificial constructs copied from alien cultures anddid not represent the Muslim community. Therefore they wererejected by it. This situation is comparable to a kidney transplantin a human body. Although the body is able to tolerate it painfully for a short period of time, eventually the kidney willbe rejected and die.When the sickness of the Muslim Ummah became acute few Muslims thought of building a new society on Islamic principles.Instead many tried to import man made systems and principles, which looked good but really were grossly defectiveand so could be easily toppled and crushed.
la 500 musulmans més influents
John Esposito
Ibrahim Kalin
La publicació que teniu a les vostres mans és la primera de la que esperem que sigui una sèrie anual que ofereix una finestra als moviments i agitadors del món musulmà.. Ens hem esforçat per destacar les persones que són influents com a musulmans, això és, persones la influència de les quals es deriva de la seva pràctica de l'islam o del fet que són musulmans. Creiem que això ofereix una visió valuosa de les diferents maneres en què els musulmans afecten el món, i també mostra la diversitat de com la gent viu com a musulmans avui dia. La influència és un concepte complicat. El seu significat deriva de la paraula llatina influs que significa afluir, assenyalant una vella idea astrològica que les forces invisibles (com la lluna) afectar a la humanitat. Les xifres d'aquesta llista també tenen la capacitat d'afectar la humanitat. De diferents maneres, cada persona d'aquesta llista té influència en la vida d'un gran nombre de persones a la terra. la 50 es perfilen les figures més influents. La seva influència prové de diverses fonts; tanmateix, estan unificats pel fet que cadascun d'ells afecta grans franges de la humanitat. Aleshores hem trencat el 500 líders en 15 categories: acadèmics, Polític,Administratiu, Llinatge, Predicadors, Dones, Joventut, Filantropia, Desenvolupament,Ciència i Tecnologia, Arts i Cultura, mitjans de comunicació, Radicals, Xarxes Islàmiques Internacionals, i Problemes del dia, per ajudar-vos a entendre els diferents tipus de maneres en què l'Islam i els musulmans afecten el món actual. Dues llistes compostes mostren com funciona la influència de diferents maneres.: InternationalIslamic Networks mostra persones que estan al capdavant d'importants xarxes transnacionals de musulmans, i Issues of the Day destaca persones la importància de les quals es deu a problemes actuals que afecten la humanitat.
Beyond Post-Islamism
Ihsan Yilmaz
With the increased international prominence of Turkey and its successful and internationallyrespected AK Party government, the Academia’s attention has focused on the Turkish Islamistexperience. Turkey had already been seen as an almost unique case as far Islam-state-secularismdemocracyrelations were concerned but the recent transformation of Turkish Islamism coupledwith the global turmoil in the post-9/11 world has made the Turkish case much more important.While Turkish Islamists’ recent transformation that has brought about their rise to the power hasbeen applauded at home and abroad, there are relatively very few studies that analyze theirtransformation by taking into account the unique experience of Turkish Islamism starting from the18th & 19th centuries’ Ottoman secularization, Young Ottomans of the 1860s and the Ottomanconstitutionalism and democracy. A més, some dynamics that affected the change in theTurkish Islamists’ Islamic normative framework have not been analyzed in detail. Així, this studyendeavors to analyze the main factors behind the newly emerged tolerant normative framework ofthe AK Party leaders who were formerly Islamists. After showing that there are good historicalreasons arising from the Ottoman experience of secularism and democracy and arguing based on abrief theoretical discussion of the plurality of Islamisms, it argues that the Turkish Islamism hasalways differed from the other Islamist experiences. Per tant, in this study, a detailed evaluationof the Turkish Islamist experience starting from the Young Ottomans is undertaken. Then, thispaper attempts to show that Islamic groups’ physical and discursive interaction has been a crucialfactor in the Turkish Islamism’s transformation. Main premise of this paper is that the Gülenmovement has been the most influential factor that has helped the AK Party leaders to develop amore tolerant normative framework and to eventually jettison their Islamism. It is of coursedifficult to establish casual relationship between two social phenomena but one can underscorecorrelations. As the main hypothesis is that the Gülen movement has been the most influentialfactor in the normative transformation of the former Islamists’ mental frameworks and theirreligio-political worldviews, this paper provides a comparative discourse analysis betweenFethullah Gülen’s and Islamists’ ideas on several issues that have been relevant for both Islamismand newly-emerged post-Islamism. To identify these relevant issues (secularism, pluralism,democràcia, rule of law, nationalism, state, islamisme, religiosity, the other, borders and dialogue),the paper provides a brief theoretical discussion of Islamism and post-Islamism that will also helpthe reader to understand the fundamental differences between Islamism and the Gülenian thought.
ISLAMIC MODERNITIES: FETHULLAH GULEN and CONTEMPORARY ISLAM
Ferguson Caki
The Nurju movement1, being the oldest moderate Islamist movement which is probably peculiar to Modern Turkey, was broken into several groups since Said Nursi, the founder of the movement, passed away in 1960. At the present time, there are more than ten nurcu groups with different agendas and strategies. Despite all their differences, today the Nurju groups seem to acknowledge each other’s identity and try to keep a certain level of solidarity. Theplace of the Fethullah Gulen group within the Nurju movement, malgrat això, seems to be a bit shaky.Fethullah Gulen (b.1938) split himself, at least in appearance, from the overall Nurju movement in 1972 and succeeded in establishing his own group with a strong organizational structure in the 1980’s and the 90’s. Due to the development of its broad school network both in Turkey and abroad2, his group attracted attention. Those schools fascinated not only Islamist businessmen and middle classes but also a large number of secularist intellectuals and politicians. Although it originally emerged out of the overall Nurju movement, some believe that the number of the followers of the Fethullah Gulen group is much larger than that of the total of the rest of the nurju groups. No obstant això, there seems to be enough reason to think that there was a price to pay for this success: alienation from other Islamist groups as well as from the overall Nurju movement of which the Fethullah Gulen group3 itself is supposed to be a part.