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The Arab Tomorrow
DAVID B. OTTAWAY
listopad 6, 1981, was meant to be a day of celebration in Egypt. It marked the anniversary of Egypt’s grandest moment of victory in three Arab-Israeli conflicts, when the country’s underdog army thrust across the Suez Canal in the opening days ofthe 1973 Yom Kippur War and sent Israeli troops reeling in retreat. On a cool, cloudless morning, the Cairo stadium was packed with Egyptian families that had come to see the military strut its hardware.On the reviewing stand, President Anwar el-Sadat,the war’s architect, watched with satisfaction as men and machines paraded before him. I was nearby, a newly arrived foreign correspondent.Suddenly, one of the army trucks halted directly in front of the reviewing stand just as six Mirage jets roared overhead in an acrobatic performance, painting the sky with long trails of red, yellow, purple,and green smoke. Sadat stood up, apparently preparing to exchange salutes with yet another contingent of Egyptian troops. He made himself a perfect target for four Islamist assassins who jumped from the truck, stormed the podium, and riddled his body with bullets.As the killers continued for what seemed an eternity to spray the stand with their deadly fire, I considered for an instant whether to hit the ground and risk being trampled to death by panicked spectators or remain afoot and risk taking a stray bullet. Instinct told me to stay on my feet, and my sense of journalistic duty impelled me to go find out whether Sadat was alive or dead.
FEMINISM BETWEEN SECULARISM AND ISLAMISM: THE CASE OF PALESTINE
Dr, Islah Jad
ISLAMIST WOMEN’S ACTIVISM IN OCCUPIED PALESTINE
Interviews by Khaled Amayreh
Interview with Sameera Al-Halayka
Islam, Political Islam and America
Arapski uvid
Is “Brotherhood” with America Possible?
khalil al-anani
ROOTS OF MISCONCEPTION
IBRAHIM KALIN
Okupacija, Kolonijalizam, Aparthejd?
The Human Sciences Research Council
ISLAM, DEMOKRACIJA & SAD:
Zaklada Cordoba
Abdullah Faliq |
uvod ,
US Hamas policy blocks Middle East peace
Henry Siegman
Revizija islamizma
MAHA AZZAM
PRECIZNOST U GLOBALNOM RATU PROTIV TERORA:
Šerifa zuhur
EGYPT’S MUSLIM BROTHERS: CONFRONTATION OR INTEGRATION?
Research
Iraq and the Future of Political Islam
James Piscatori
Islam i demokracija
ITAC
izazovan autoritarizam, Kolonijalizam, i nejedinstva: Pokreti Islamski političke reforme al-Afgani i Rida
Ahmed Ali Salem
These reformers perceived the decline of the Muslim world in general,
and of the Ottoman Empire in particular, to be the result of an increasing
disregard for implementing the Shari`ah (islamsko pravo). Međutim, since the
late eighteenth century, an increasing number of reformers, sometimes supported
by the Ottoman sultans, began to call for reforming the empire along
modern European lines. The empire’s failure to defend its lands and to
respond successfully to the West’s challenges only further fueled this call
for “modernizing” reform, which reached its peak in the Tanzimat movement
in the second half of the nineteenth century.
Other Muslim reformers called for a middle course. On the one hand,
they admitted that the caliphate should be modeled according to the Islamic
sources of guidance, especially the Qur’an and Prophet Muhammad’s
teachings (Sunnah), and that the ummah’s (the world Muslim community)
unity is one of Islam’s political pillars. S druge strane, they realized the
need to rejuvenate the empire or replace it with a more viable one. Doista,
their creative ideas on future models included, but were not limited to, the
following: replacing the Turkish-led Ottoman Empire with an Arab-led
caliphate, building a federal or confederate Muslim caliphate, establishing
a commonwealth of Muslim or oriental nations, and strengthening solidarity
and cooperation among independent Muslim countries without creating
a fixed structure. These and similar ideas were later referred to as the
Muslim league model, which was an umbrella thesis for the various proposals
related to the future caliphate.
Two advocates of such reform were Jamal al-Din al-Afghani and
Muhammad `Abduh, both of whom played key roles in the modern
Islamic political reform movement.1 Their response to the dual challenge
facing the Muslim world in the late nineteenth century – European colonization
and Muslim decline – was balanced. Their ultimate goal was to
revive the ummah by observing the Islamic revelation and benefiting
from Europe’s achievements. Međutim, they disagreed on certain aspects
and methods, as well as the immediate goals and strategies, of reform.
While al-Afghani called and struggled mainly for political reform,
`Abduh, once one of his close disciples, developed his own ideas, koji
emphasized education and undermined politics.
Muslimanski arhipelag
Max L. Bruto
Demokracija u islamskoj političkoj misli
Azzam S. Tamimi