में सभी प्रविष्टियों "सुदूर पूर्व" श्रेणी

इस्लाम और राज्य विद्युत बनाना

Vali Seyyed रजा नस्र

इस्लाम, लोकतंत्र & अमेरिका:

कॉर्डोबा फाउंडेशन

अब्दुल्ला Faliq

पहचान ,

एक मुस्लिम द्वीपसमूह

अधिकतम एल. सकल

इस्लामी विपक्षी दलों और यूरोपीय संघ की सगाई के लिए संभावित

टोबी आर्चर

Heidi Huuhtanen

समाधान अमेरिका के इस्लामी दुविधा: दक्षिण और दक्षिण पूर्व एशिया से सबक

वैश्विक और स्थानीय के बीच

एंथनी BUBALO

ग्रेग FEALY

Against the background of the ‘war on terror’,many people have come to view Islamism as amonolithic ideological movement spreading from thecenter of the Muslim world, the Middle East, toMuslim countries around the globe. To borrow aphrase from Abdullah Azzam, the legendary jihadistwho fought to expel the Soviet Union fromAfghanistan in the 1980s, many today see all Islamistsas fellow travellers in a global fundamentalist caravan.This paper evaluates the truth of that perception. Itdoes so by examining the spread of two broad categoriesof Islamic thinking and activism — the morepolitically focused Islamism and more religiouslyfocused ‘neo-fundamentalism’ — from the MiddleEast to Indonesia, a country often cited as an exampleof a formerly peaceful Muslim community radicalizedby external influences.Islamism is a term familiar to many.Most commonly itis used to categorize ideas and forms of activism thatconceive of Islam as a political ideology. Today, a widerange of groups are classified as Islamist, from theEgyptian Muslim Brotherhood to al-qa‘ida.While sucha categorization remains appropriate in many cases,Islamism seems less useful as a label for those groupsthat do not see Islam as a political ideology and largelyeschew political activism — even if their activism sometimeshas political implications. Included in this categoryare groups concerned primarily with Islamic mission-IV Be t w e e n t h e G l o b a l a n d t h e L o c a l : इस्लामवाद, the Mi d d l e E a s t , a n d Indonesiaary activity, but it would also include a group such asal-qa‘ida whose acts of terrorism are arguably drivenless by concrete political objectives than religious inspiration,albeit of a misguided form. This paper thereforeuses the term ‘neo-fundamentalist’, developed by theFrench scholar Olivier Roy, to describe these groups andwill study the transmission of both Islamist and neofundamentalistideas to Indonesia.

इस्लामी आधुनिकता: फेथुलाह गुलेन और समकालीन इस्लाम

मानद चाकू

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, तथापि, 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. अभी तक, 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.

प्रगतिशील इस्लामी सोचा, नागरिक समाज और राष्ट्रीय संदर्भ में Gulen आंदोलन

Greg Barton

Fethullah Gulen (born 1941), or Hodjaeffendi as he is known affectionately by hundreds of thousands of people in his native Turkey and abroad, is one of the most significant Islamic thinkers and activists to have emerged in the twentieth century. His optimistic and forward-looking thought, with its emphasis on self development of both heart and mind through education, of engaging proactively and positively with the modern world and of reaching out in dialogue and a spirit of cooperation between religious communities, social strata and nations can be read as a contemporary reformulation of the teachings of Jalaluddin Rumi, Yunus Emre, and other classic Sufi teachers (Michel, 2005ए, 2005बी; Saritoprak, 2003; 2005ए; 2005बी; Unal and Williams, 2005). More specifically, Gulen can be seen to be carrying on where Said Nursi (1876-1960), another great Anatolian Islamic intellectual, left off: chartinga way for Muslim activists in Turkey and beyond to effectively contribute to the development of modern society that avoids the pitfalls and compromises of party-political activism and replaces the narrowness of Islamist thought with a genuinely inclusive and humanitarian understanding of religion’s role in the modern world (Abu-Rabi, 1995; Markham and Ozdemir, 2005; Vahide, 2005, Yavuz, 2005ए).

संयुक्त राज्य अमेरिका और मिस्र

A Conference Report

The study of bilateral relations has fallen deeply out of favor in the academiccommunity. Political science has turned to the study of international state systemsrather than relations between individual states; anthropologists and sociologists arefar more interested in non-state actors; and historians have largely abandonedstates altogether. It is a shame, because there is much to be learned from bilateralrelationships, and some such relationships are vital—not only to the countriesinvolved, but also to a broader array of countries.One such vital relationship is that between the United States and Egypt. Forgedduring the Cold War almost entirely on the issue of Arab-Israeli peacemaking, theU.S.-Egyptian bilateral relationship has deepened and broadened over the lastquarter century. Egypt remains one of the United States’ most important Arab allies,and the bilateral relationship with Washington remains the keystone of Egypt’sforeign policy. Strong U.S.-Egyptian bilateral relations are also an important anchorfor states throughout the Middle East and for Western policy in the region. Therelationship is valuable for policymakers in both countries; doing without it isunthinkable.To explore this relationship, the CSIS Middle East Program, in cooperation with theAl-Ahram Center for Political and Strategic Studies in Cairo, convened a one-dayconference on June 26, 2003, entitled, “The United States and Egypt: Building thePartnership.” The goal of the meeting was to brainstorm how that partnership mightbe strengthened.Participants agreed that much needs to be done on the diplomatic, political, सैन्य,and economic levels. Although all did not agree on a single course forward, theparticipants unanimously concurred that a stronger U.S.-Egyptian relationship is verymuch in the interests of both countries, and although it will require a great deal ofwork to achieve, the benefits are worth the effort.

विल तुर्की पास एक इस्लामी राष्ट्रपति?

माइकल Rubin

इस्लामी आंदोलनों और हिंसा का प्रयोग करें:

आंधी Kirdis

.

हिंसक ट्रांसनेशनल इस्लामिक आतंकवादी नेटवर्क पर हालिया शैक्षणिक और लोकप्रिय फोकस के बावजूद,इस्लामी आंदोलनों की बहुलता है. यह बहुलता विद्वानों को दो पहेलियों के साथ प्रस्तुत करती है. पहली पहेली यह समझ में आ रही है कि धर्मनिरपेक्ष राष्ट्र-राज्यों की स्थापना की प्रतिक्रिया के रूप में गठित घरेलू उन्मुख इस्लामी आंदोलनों ने बहुस्तरीय अंतरराष्ट्रीय अंतरिक्ष में अपनी गतिविधियों और लक्ष्यों को स्थानांतरित क्यों किया?. दूसरी पहेली यह समझ रही है कि जब समान उद्देश्य और लक्ष्य वाले समूह हिंसा या अहिंसा का उपयोग करने की अलग-अलग रणनीति अपनाते हैं, तो वे "अतार्किक" हो जाते हैं। दो मुख्य प्रश्न जो इस पेपर को संबोधित करेंगे: इस्लामिक आंदोलनों को क्यों जाना जाता है? तथा, जब वे प्रत्यारोपित करते हैं तो वे विभिन्न रूपों में क्यों लेते हैं? पहले, मेरा तर्क है कि अंतरराष्ट्रीय स्तर पर इस्लामिक आंदोलनों के लिए एक नया राजनीतिक स्थल प्रस्तुत किया गया है जो घरेलू स्तर पर उनके दावे को सीमित कर रहा है. दूसरा, मेरा तर्क है कि अंतरराष्ट्रीय स्तर पर समूहों के लिए उनकी पहचान और दावों के बारे में अनिश्चितता पैदा होती है. माध्यम ने अपनाया, अर्थात. हिंसा बनाम अहिंसा का उपयोग, ट्रांसनाइजेशन के प्रकार पर निर्भर है, अभिनेताओं का अंतराष्ट्रीय स्तर पर मुकाबला होता है, और नेतृत्व की व्याख्याएं जहां आंदोलन को आगे बढ़ना चाहिए. मेरे सवालों के जवाब देने के लिए, मैं चार मामलों को देखूंगा: (1) तुर्की इस्लाम, (2) मुस्लिम ब्रदरहुड, (3) जेमाह इस्लामिया, और (4) तब्लीगी जमात

मिस्र और मलेशिया में इस्लामी मुख्यधारा का आकलन

Beyond ‘Terrorism’ and ‘StateHegemony’: assessing the Islamistmainstream in Egypt and Malaysia

जनवरी मजबूत

International networks of Islamic ‘terrorism’ have served as themost popular explanation to describe the phenomenon of political Islam sincethe 11 September attacks.

This paper argues that both the self-proclaimeddoctrinal Islam of the militants and Western perceptions of a homogeneousIslamist threat need to be deconstructed in order to discover the oftenambiguous manifestations of ‘official’ and ‘opposition’ Islam, of modernity andconservatism.

As a comparison of two Islamic countries, Egypt and Malaysia,which both claim a leading role in their respective regions, shows, moderateIslamic groups have had a considerable impact on processes of democratisationand the emergence of civil society during the quarter century since the ‘Islamicresurgence’.

Shared experiences like coalition building and active participationwithin the political system demonstrate the influence and importance of groupssuch as the Egyptian Muslim Brotherhood, the Islamic Youth Movement of Malaysia (ABIM) or the Islamic Party of Malaysia (PAS).

These groups haveshaped the political landscape to a much larger extent than the current pre-occupation with the ‘terrorist threat’ suggests. The gradual development of a‘culture of dialogue’ has rather revealed new approaches towards politicalparticipation and democracy at the grassroots level.