همه ورودی ها در "الجزایر" دسته بندی
STRATEGIES FOR ENGAGING POLITICAL ISLAM
SHADI HAMID
AMANDA KADLEC
Islamist parties : Three kinds of movements
تامارا Cofman
Islamist Parties : A boon or a bane for democracy?
عمرو حمزوی
ناتان J. رنگ قهوه ای
The Mismeasure of Political Islam
مارتین کرامر
ISLAMIST MOVEMENTS AND THE DEMOCRATIC PROCESS IN THE ARAB WORLD: Exploring the Gray Zones
ناتان J. رنگ قهوه ای, عمرو حمزوی,
مارینا اوتاوای Marina Ottaway
ISLAM, ISLAMISTS, AND THE ELECTORAL PRINCIPLE I N THE MIDDLE EAST
جیمز Piscatori
اسلام سیاسی و سیاست خارجی اروپا
اسلام سیاسی و سیاست همسایگی اروپا
مایکل امرسون
ریچارد یانگز
از آنجا که 2001 و وقایع بین المللی ناشی از ماهیت رابطه غرب و اسلام سیاسی به موضوعی تعیین کننده برای سیاست خارجی تبدیل شده است.. در سال های اخیر تحقیقات و تحلیل های قابل توجهی در مورد موضوع اسلام سیاسی انجام شده است. این امر به تصحیح برخی از مفروضات ساده انگارانه و هشداردهنده ای که قبلاً در غرب درباره ماهیت ارزش ها و مقاصد اسلام گرا مطرح شده بود کمک کرده است.. به موازات این, اتحادیه اروپا (اتحادیه اروپا) تعدادی ابتکار سیاست را در درجه اول سیاست همسایگی اروپا توسعه داده است(ENP) that in principle commit to dialogue and deeper engagement all(non-violent) political actors and civil society organisations within Arab countries. Yet many analysts and policy-makers now complain of a certain a trophy in both conceptual debate and policy development. It has been established that political Islam is a changing landscape, deeply affected bya range of circumstances, but debate often seems to have stuck on the simplistic question of ‘are Islamists democratic?’ Many independent analysts have nevertheless advocated engagement with Islamists, but theactual rapprochement between Western governments and Islamist organisations remains limited .
What Leads Voters to Support the Opposition under Authoritarianism ?
مایکل D.H. رابینز
why are there no arab democracies ?
لری دایموند
دموکراسی, Terrorism and American Policy in the Arab World
F. گرگوری گاس
Europe’s Engagement with Moderate Islamists
کریستینا Kausch
THE RISE OF “MUSLIM DEMOCRACY”
ولی نصر
A specter is haunting the Muslim world. This particular specter is notthe malign and much-discussed spirit of fundamentalist extremism, nor yet the phantom hope known as liberal Islam. بجای, the specter that I have in mind is a third force, a hopeful if still somewhat ambiguoustrend that I call—in a conscious evocation of the political tradition associated with the Christian Democratic parties of Europe—“Muslim Democracy.”The emergence and unfolding of Muslim Democracy as a “fact on the ground” over the last fifteen years has been impressive. This is so even though all its exponents have thus far eschewed that label1 and even though the lion’s share of scholarly and political attention has gone to the question of how to promote religious reform within Islam as a prelude to democratization.2 Since the early 1990s, political openings in anumber of Muslim-majority countries—all, admittedly, outside the Arabworld—have seen Islamic-oriented (but non-Islamist) parties vying successfullyfor votes in Bangladesh, اندونزی, مالزی, پاکستان (beforeits 1999 military coup), and Turkey.Unlike Islamists, with their visions of rule by shari‘a (Islamic law) oreven a restored caliphate, Muslim Democrats view political life with apragmatic eye. They reject or at least discount the classic Islamist claim that Islam commands the pursuit of a shari‘a state, and their main goaltends to be the more mundane one of crafting viable electoral platform sand stable governing coalitions to serve individual and collective interests—Islamic as well as secular—within a democratic arena whosebounds they respect, win or lose. Islamists view democracy not as something deeply legitimate, but at best as a tool or tactic that may be useful in gaining the power to build an Islamic state.
جنبش اسلامی: Political Freedom & دموکراسی
Dr.Yusuf al-Qaradawi
It is the duty of the (اسلامی) Movement in the coming phase tostand firm against totalitarian and dictatorial rule, political despotism and usurpation of people’s rights. The Movement should always stand by political freedom, as represented by true,not false, democracy. It should flatly declare it refusal of tyrantsand steer clear of all dictators, even if some tyrant appears to havegood intentions towards it for some gain and for a time that is usually short, as has been shown by experience.The Prophet (SAWS) said, “ When you see my Nation fall victim to fear and does not say to a wrong –doer, “You are wrong”, thenyou may lose hope in them.” So how about a regime that forces people to say to a conceited wrongdoer, “How just, how great you are. O our hero, our savior and our liberator!”The Quran denounces tyrants such as Numrudh, Pharaoh, Haman and others, but it also dispraises those who follow tyrants andobey their orders. This is why Allah dispraises the people of Noahby saying, “ But they follow (m en) whose wealth and childrengive them no increase but only loss.” [Surat Nuh; 21]Allah also says of Ad, people of Hud, “ And followed thecommand of every powerful, obstinate transgressor”. [Surat Hud:59]See also what the Quran says about the people of Pharaoh, “ Butthey followed the command of Pharaoh, and the command ofPharaoh was not rightly guided.[Surat Hud: 97] “Thus he made fools of his people, and they obeyed him: truly they were a people rebellious (against Allah).” [Surat Az-Zukhruf: 54]A closer look at the history of the Muslim Nation and the IslamicMovement in modern times should show clearly that the Islamicidea, the Islamic Movement and the Islamic Awakening have never flourished or borne fruit unless in an atmosphere ofdemocracy and freedom, and have withered and become barren only at the times of oppression and tyranny that trod over the willof the peoples which clung to Islam. Such oppressive regimesimposed their secularism, socialism or communism on their peoples by force and coercion, using covert torture and publicexecutions, and employing those devilish tools that tore flesh,shed blood, crushed bone and destroyed the soul.We saw these practices in many Muslim countries, including Turkey, مصر, سوریه, عراق, (the former) South Yemen, Somaliaand northern African States for varying periods of time, depending on the age or reign of the dictator in each country.On the other hand, we saw the Islamic Movement and the Islamic Awakening bear fruit and flourish at the times of freedom and democracy, and in the wake of the collapse of imperial regimes that ruled peoples with fear and oppression.Therefore, I would not imagine that the Islamic Movement could support anything other than political freedom and democracy.The tyrants allowed every voice to be raised, except the voice ofIslam, and let every trend express itself in the form of a politicalparty or body of some sort, except the Islamic current which is theonly trend that actually speaks for this Nation and expresses it screed, values, essence and very existence.
the 500 most influential muslims
جان اسپوزیتو
ابراهیم کالین
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. The 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, زنان, Youth, Philanthropy, Development,Science and Technology, Arts and Culture, رسانه ها, 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.
الجزایر: Prospects for an Islamic or a Secular State
وقتی اقاقیا
What are the prospects for an Islamic state in Algeria nowadays? Before wecan answer that question, we must first understand the political, اقتصادی,and social developments that have recently taken place in Algeria. !ese eventswill shed some light on the decline of the Islamist movements.Soon after independence, Algeria adopted an inward-oriented “socialist”system. Its economic development model depended on revenues fromhydrocarbons, mainly oil. Additionally, the public sector dominated the economicactivities through the State Owned Enterprises (SOEs) that were supposed tocatalyze the economic and social development of the country. !e governmentwas the main supplier of subsidized food, utilities, housing, education, andjobs. In this first phase of the socialist experience, the government successfullyfaced “the problems of development,” and it could deliver the just-mentionedgoods and services as long as oil prices and oil revenues were high enough.1 !egovernment, با این حال, failed to face “the development of problems” during thesecond phase of its socialist experience. A huge decrease in the price of oil inthe mid-1980s, from around $40 to around $6 a barrel in few weeks, left thegovernment unable to provide better living standards for a population that haddoubled in size since independence. Since oil revenues were, and still are, themost important source of foreign currency for the country, the drastic decreasein crude oil prices had several consequences. First, it led to a severe foreign debtcrisis. Second, there was a dramatic reduction in the volume of imports—inparticular, food products. !ird, the government’s budgetary resources werereduced by about 50%. سرانجام, there was a severe economic recession that ledto social protests that led, in turn, to “bread rioting.”