Alle inskrywings in die "Nuwe Sufi Bewegings" Kategorie

ISLAM, DEMOKRASIE & DIE VSA:

Cordoba-stigting

Abdullah Faliq

Inleiding ,

PRECISION IN DIE GLOBAL War on Terror:

Sherifa Zuhur

Globalisering en politieke Islam: DIE SOSIALE BASES van Turkye se welsyn PARTY

Haldun Gulalp

Demokrasie in Islamitiese Politieke Denke

Azzam S. Tamimi

Islamitiese politieke kultuur, Demokrasie, en Menseregte

Daniel E. Prys

Islamitiese politieke kultuur, Demokrasie, en Menseregte

Daniel E. Prys

ISLAMISTIESE BEWEGINGS EN DIE DEMOKRATIESE PROSES IN DIE ARABIESE WÊRELD: Verken die grys sones

Nathan J. Brown, Amr Hamzawy,

Marina Ottaway

ISLAMISTIESE RADIKALISERING

Kwessies wat met politieke Islam verband hou, bied steeds uitdagings aan Europese buitelandse beleid in die Midde-Ooste en Noord-Afrika (MENA). Namate die EU-beleid gedurende die afgelope dekade of wat probeer het om sulke uitdagings te verwerk, het politieke Islam self ontwikkel. Kenners wys op die groeiende kompleksiteit en verskeidenheid van neigings binne politieke Islam. Sommige Islamitiese organisasies het hul verbintenis tot demokratiese norme versterk en ten volle betrokke geraak by vreedsame, hoofstroom nasionale politiek. Ander bly getrou aan gewelddadige middele. En nog ander het gedryf na 'n meer stilistiese vorm van Islam, ontkoppel van politieke aktiwiteite. Politieke Islam in die MENA-streek bied geen eenvormige neiging aan Europese beleidmakers nie. Analitiese debat het gegroei rondom die konsep van 'radikalisasie'. Dit het op sy beurt tot navorsing gelei oor die faktore wat 'deradikalisasie' dryf, en omgekeerd, 'herradikalisering'. Baie van die kompleksiteit spruit voort uit die algemene siening dat al drie hierdie verskynsels op dieselfde tyd voorkom. Selfs die terme self word betwis. Daar is dikwels daarop gewys dat die matig-radikale tweespalt nie daarin slaag om die nuanses van tendense binne politieke Islam ten volle vas te lê nie.. Sommige ontleders kla ook dat praatjies van ‘radikalisme’ ideologies gelaai is. Op die vlak van terminologie, ons verstaan ​​dat radikalisering met ekstremisme geassosieer word, maar sienings verskil oor die sentraliteit van die religieus-fundamentalistiese versus politieke inhoud daarvan, en oor of die bereidwilligheid om tot geweld toe te wend, geïmpliseer word of nie.

Sulke verskille word weerspieël in die sienings van die Islamiete self, sowel as in die persepsies van buitestanders.

ISLAM, ISLAMISTE, EN DIE VERKIESINGSBEGINSEL IN DIE MIDDE-OOSTE

James Piscatori

Om 'n Moslem te wees

Fathi Yakan

All praises to Allah, en seëninge en vrede vir Sy Boodskapper. Hierdie boek is in twee dele verdeel. Die eerste deel fokus op die eienskappe wat elke enkele Moslem moet uitbeeld om te voldoen aan die voorwaardes om 'n Moslem te wees in beide geloof en praktyk. Baie mense is Moslem deur identiteit,omdat hulle “Moslem gebore” is uit Moslem ouers. Hulle weet dalk nie wat Islam werklik beteken of die vereistes daarvan nie, 'n dso kan 'n baie sekulêre lewe lei. Die doel van hierdie eerste party is om die verantwoordelikheid van elke Moslem te verduidelik om herkenbare en ware gelowige in Islam te word. Die tweede deel van hierdie boek bespreek die verantwoordelikheid om 'n aktivis vir Islam te word en aan die Islamitiese Beweging deel te neem.. Dit verduidelik die aard van hierdie beweging en sy doelwitte, filosofie, strategie, en taktiek, 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.

die 500 mees invloedryke Moslems

John Esposito

Ibrahim Kalin

Die publikasie wat jy in jou hande het, is die eerste van wat ons hoop jaarlikse reeks sal wees wat 'n venster bied in die beweegaars en skud van die Moslemwêreld. Ons het daarna gestreef om mense te beïnvloed wat invloedryk is as Moslems, dit is, mense wie se invloed afkomstig is van hul beoefening van Islam of uit die feit dat hulle Moslem is. Ons dink dat dit waardevolle insig gee in die verskillende maniere waarop Moslems die wêreld beïnvloed, 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, wys op 'n ou astrologiese idee wat ongesiene kragte het (like themoon) beïnvloed die mensdom. 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. Die 50 most influential figuresare profiled. Hul invloed kom van 'n verskeidenheid bronne; however they areunified by the fact that they each affect huge swathes of humanity.We have then broken up the 500 leiers in 15 kategorieë-wetenskaplike, Politiese,administratiewe, geslag, predikers, Vroue, jeug, filantropie, Ontwikkeling,Wetenskap en tegnologie, Kuns en Kultuur, Media, radikale, 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.

Beyond Post-Islam

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. Verder, some dynamics that affected the change in theTurkish Islamists’ Islamic normative framework have not been analyzed in detail. Dus, 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. Daarom, in this study, a detailed evaluationof the Turkish Islamist experience starting from the Young Ottomans is undertaken. Toe, 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,demokrasie, rule of law, nationalism, state, Islam, 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.

ISLAMIESE MODERNITEITE: FETHULLAH GULEN en KONTEMPORÊRE ISLAM

Ere Mes

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, egter, 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. Tog, 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.