中的所有条目 "新苏菲运动" 类别

伊斯兰教, 民主 & 美国:

科尔多瓦基金会

阿卜杜拉·法利克 |

介绍 ,

全球反恐战争中的精准:

Sherifa Zuhur

全球化与政治伊斯兰: 土耳其福利党的社会基础

哈尔顿·古拉尔普

伊斯兰政治思想中的民主

Azzam S. 塔米米

伊斯兰政治文化, 民主, 和人权

丹尼尔（Daniele）. 价钱

伊斯兰政治文化, 民主, 和人权

丹尼尔（Daniele）. 价钱

伊斯兰运动和阿拉伯世界的民主进程: 探索灰色地带

内森J. 棕色, 阿姆·哈姆扎维（Amr Hamzawy）,

玛丽娜·奥特韦（Marina Ottaway）

伊斯兰激进化

与政治伊斯兰教有关的问题继续对欧洲在中东和北非的外交政策构成挑战 (中东和北非). 在过去十年左右的时间里，随着欧盟政策试图应对这些挑战，政治伊斯兰教本身已经演变. 专家指出政治伊斯兰教中日益复杂和多样化的趋势. 一些伊斯兰组织加强了对民主规范的承诺，并充分参与了和平, 主流国家政治. 其他人仍然执着于暴力手段. 还有一些人转向了一种更加安静的伊斯兰教形式, 脱离政治活动. 中东和北非地区的政治伊斯兰教对欧洲政策制定者没有统一的趋势. 围绕“激进化”的概念展开了分析辩论. 这反过来又催生了对推动“去激进化”的因素的研究, 反之亦然, “再激进化”. 大部分复杂性源于普遍持有的观点，即所有这三种现象同时发生. 甚至条款本身也有争议. 人们经常指出，温和激进的二分法未能完全捕捉到政治伊斯兰内部趋势的细微差别. 一些分析家还抱怨说，“激进主义”的谈论带有意识形态色彩. 在术语层面, 我们理解激进化与极端主义有关, 但在其宗教原教旨主义与政治内容的中心地位上存在不同的看法, 以及是否暗示了诉诸暴力的意愿.

这种差异反映在伊斯兰主义者自己的观点上, 以及在外人的认知中.

伊斯兰教, 伊斯兰主义者, 和中东的选举原则

詹姆斯·皮斯卡托里

成为穆斯林

法蒂·雅坎（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.

这 500 最有影响力的穆斯林

约翰·埃斯波西托

易卜拉欣·卡林

您手中的出版物是我们希望成为年度系列的第一本，它为了解穆斯林世界的推动者和震动者提供了一个窗口. 我们努力突出穆斯林有影响力的人, 那是, 影响来自他们的伊斯兰教实践或来自他们是穆斯林这一事实的人. 我们认为这为穆斯林影响世界的不同方式提供了宝贵的见解, 并且还展示了当今穆斯林生活的多样性。影响是一个棘手的概念. 它的意思来源于拉丁词influensmeaning to flow-in, 指向一个古老的占星学观念，即看不见的力量 (喜欢月亮) 影响人类. 这份名单上的人物也有影响人类的能力. 这份名单上的每个人都以各种不同的方式影响着地球上许多人的生活. 这 50 最具影响力的人物简介. 他们的影响来自多种来源; 然而，它们是统一的，因为它们每个都影响着大量的人类。然后我们打破了 500 领导进入 15 类别——学术, 政治的,行政的, 血统, 传教士, 女装, 青年, 慈善事业, 发展,科学和技术, 艺术与文化, 媒体, 激进分子, 国际伊斯兰网络, 和今日问题——帮助您了解伊斯兰教和穆斯林影响当今世界的不同方式。两个综合列表显示了影响如何以不同方式发挥作用: 国际伊斯兰网络展示了穆斯林重要跨国网络的领导者, 和“今日问题”突出了由于当前影响人类的问题而具有重要意义的个人.

超越后伊斯兰主义

伊桑·伊尔马兹（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. 而且, some dynamics that affected the change in theTurkish Islamists’ Islamic normative framework have not been analyzed in detail. 因此, 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. 所以, 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,民主, rule of law, nationalism, state, 伊斯兰主义, 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.

伊斯兰现代性: FETHULLAH GULEN 和当代伊斯兰教

法赫里·卡奇

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, 然而, 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. 然而, 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.