Lahat ng Entries sa "Mga Bagong Kilusang Sufi" Kategoryang
ISLAM, DEMOKRASYA & ANG USA:
Cordoba Foundation
Abdullah Faliq |
Intro ,
PRECISION IN THE GLOBAL WAR ON TERROR:
Sherifa zuhur
GLOBALIZATION AND POLITICAL ISLAM: THE SOCIAL BASES OF TURKEY’S WELFARE PARTY
Haldun Gulalp
Demokrasya sa Kaisipang Pampulitika ng Islam
Azzam S. Tamimi
Kulturang Pampulitika ng Islam, Demokrasya, at Karapatang Pantao
Si Daniele. Presyo
Kulturang Pampulitika ng Islam, Demokrasya, at Karapatang Pantao
Si Daniele. Presyo
ISLAMIST MOVEMENTS AND THE DEMOCRATIC PROCESS IN THE ARAB WORLD: Exploring the Gray Zones
Si Nathan J. Kayumanggi, Amr Hamzawy,
Marina Ottaway
ISLAMIST RADICALISATION
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. Ang Political Islam sa rehiyon ng MENA ay nagpapakita ng walang pare-parehong kalakaran sa mga gumagawa ng patakaran sa Europa. Ang debate ng Analytical ay lumago sa paligid ng konsepto ng 'radicalization'. Ito naman ang nagbigay ng pananaliksik sa mga salik na nagtutulak ng ‘de-radicalization’, at kabaligtaran, 'Re-radicalization'. Karamihan sa pagiging kumplikado ay nagmula sa malawak na pananaw na ang lahat ng tatlong mga phenomena na ito ay nangyayari nang sabay. Kahit na ang mga tuntunin mismo ay pinaglalaban. Madalas na maituro na ang katamtaman – radikal na dichotomy ay nabigo na ganap na makuha ang mga nuances ng mga trend sa loob ng pampulitika Islam. Ang ilang mga analista ay nagreklamo din na ang pag-uusap tungkol sa 'radicalism' ay ideolohikal na na-load. Sa antas ng terminolohiya, nauunawaan namin ang radicalization na maiugnay sa ekstremismo, ngunit ang mga pananaw ay naiiba sa gitna ng sentralidad ng kanyang relihiyosong – fundamentalistiko kumpara sa nilalamang pampulitika, at higit sa kung ang pagpayag na gumamit ng karahasan ay ipinahiwatig o hindi.
Ang nasabing mga pagkakaiba ay makikita sa mga pananaw na hinawakan mismo ng mga Islamista, pati na rin sa pananaw ng mga tagalabas.
ISLAM, ISLAMISTS, AT ANG PRINSIPYO NG Elektronikong LALAKI AY HINDI AKO SA Gitnang Silangan
James Piscatori
To Be A Muslim
Fathi 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.
ang 500 most influential muslims
John Esposito
Ibrahim Kalin
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. Ang 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, Mga babae, Youth, Philanthropy, Development,Science and Technology, Arts and Culture, Media, 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.
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. At saka, some dynamics that affected the change in theTurkish Islamists’ Islamic normative framework have not been analyzed in detail. Sa gayon, 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. Samakatuwid, 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,demokrasya, rule of law, nationalism, state, Islamismo, 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
FAHRI 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, gayunpaman, 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. Pa, 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.