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ИСЛАМ, ДЕМОКРАТИЈА & САД:
Фондација Кордоба
Абдула Faliq
Вовед ,
ПРЕЦИЗНОСТ ВО ГЛОБАЛНАТА ВОЈНА ПРОТИВ ТЕРОРОТ:
Sherifa Zuhur
GLOBALIZATION AND POLITICAL ISLAM: THE SOCIAL BASES OF TURKEY’S WELFARE PARTY
Haldun Gulalp
Демократијата во исламската политичка мисла
Azzam S. Тамими
Исламска политичка култура, демократија, и Човекови права
Даниел Е. цена
Исламска политичка култура, демократија, и Човекови права
Даниел Е. цена
ИСЛАМИСТИЧКИ ДВИЖЕЊА И ДЕМОКРАТСКИ ПРОЦЕС ВО АРАПСКИОТ СВЕТ: Истражување на сивите зони
Натан J. Браун, Амр Hamzawy,
Марина Ottaway
ИСЛАМИСТИЧКА РАДИКАЛИЗАЦИЈА
Issues relating to political Islam continue to present challenges to European foreign policies in the Middle East and North Africa (MENA). As EU policy has sought to come to terms with such challenges during the last decade or so political Islam itself has evolved. Experts point to the growing complexity and variety of trends within political Islam. Some Islamist organisations have strengthened their commitment to democratic norms and engaged fully in peaceable, mainstream national politics. Others remain wedded to violent means. And still others have drifted towards a more quietist form of Islam, disengaged from political activity. Political Islam in the MENA region presents no uniform trend to European policymakers. Analytical debate has grown around the concept of ‘radicalisation’. This in turn has spawned research on the factors driving ‘de-radicalisation’, and conversely, ‘re-radicalisation’. Much of the complexity derives from the widely held view that all three of these phenomena are occurring at the same time. Even the terms themselves are contested. It has often been pointed out that the moderate–radical dichotomy fails fully to capture the nuances of trends within political Islam. Some analysts also complain that talk of ‘radicalism’ is ideologically loaded. At the level of terminology, we understand radicalisation to be associated with extremism, but views differ over the centrality of its religious–fundamentalist versus political content, and over whether the willingness to resort to violence is implied or not.
Such differences are reflected in the views held by the Islamists themselves, as well as in the perceptions of outsiders.
ИСЛАМ, ИСЛАМИСТИ, И ИЗБОРНИОТ ПРИНЦИП I НА БЛИСКИОТ ИСТОК
Џејмс Piscatori
Да се биде муслиман
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.
на 500 most influential muslims
Џон Еспосито
Ибрахим Калин
The publication you have in your hands is the first of what we hope will be anannual series that provides a window into the movers and shakers of the Muslimworld. We have strived to highlight people who are influential as Muslims, thatis, people whose influence is derived from their practice of Islam or from the factthat they are Muslim. We think that this gives valuable insight into the differentways that Muslims impact the world, and also shows the diversity of how peopleare living as Muslims today.Influence is a tricky concept. Its meaning derives from the Latin word influensmeaning to flow-in, pointing to an old astrological idea that unseen forces (like themoon) affect humanity. The figures on this list have the ability to affect humanitytoo. In a variety of different ways each person on this list has influence over thelives of a large number of people on the earth. На 50 most influential figuresare profiled. Their influence comes from a variety of sources; however they areunified by the fact that they each affect huge swathes of humanity.We have then broken up the 500 leaders into 15 categories—Scholarly, Political,Administrative, Lineage, Preachers, жени, Youth, Philanthropy, Development,Science and Technology, Arts and Culture, медиумите, Radicals, International IslamicNetworks, and Issues of the Day—to help you understand the different kinds ofways Islam and Muslims impact the world today.Two composite lists show how influence works in different ways: InternationalIslamic Networks shows people who are at the head of important transnationalnetworks of Muslims, and Issues of the Day highlights individuals whoseimportance is due to current issues affecting humanity.
Надвор од пост-исламизмот
Ихсан Јилмаз
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. Згора на тоа, some dynamics that affected the change in theTurkish Islamists’ Islamic normative framework have not been analyzed in detail. Така, 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. Затоа, 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,democracy, rule of law, nationalism, state, исламизам, 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.
ИСЛАМСКИ МОДЕРНИТЕТИ: ФЕТУЛАХ ЃУЛЕН и СОВРЕМЕНИОТ ИСЛАМ
Фергусон Caki
Движењето Нурџу1, е најстарото умерено исламистичко движење кое веројатно е својствено за модерна Турција, беше поделена во неколку групи од Саид Нурси, основачот на движењето, почина во 1960. Во сегашно време, има повеќе од десет нурку групи со различни агенди и стратегии. И покрај сите нивни разлики, денес групите Нурџу се чини дека го признаваат идентитетот на едни со други и се обидуваат да задржат одредено ниво на солидарност. Местото на групата Фетула Ѓулен во рамките на движењето Нурџу, сепак, се чини дека е малку потресен.Фетхулах Ѓулен (б.1938 година) се подели самиот, барем по изглед, од целокупното движење Нурџу во 1972 и успеа да основа своја група со силна организациона структура во 1980-тите и 90-тите. Поради развојот на својата широка училишна мрежа и во Турција и во странство2, неговата група привлече внимание. Тие училишта ги фасцинираа не само исламистичките бизнисмени и средната класа, туку и голем број секуларистички интелектуалци и политичари. Иако првично произлезе од целокупното движење Нурџу, некои веруваат дека бројот на следбениците на групата Фетула Ѓулен е многу поголем од вкупниот број на останатите нурџу групи. Сепак, се чини дека има доволно причини да се мисли дека има цена да се плати за овој успех: отуѓување од другите исламистички групи, како и од целокупното движење Нурџу во кое се претпоставува дека е дел и самата група Фетулах Ѓулен3.