Maingizo zote "Mikoa" Kundi
Uislam upya
Matta Azzam
Uislamu na UTAWALA WA SHERIA
Katika jamii yetu ya kisasa ya Magharibi, mifumo ya kisheria iliyopangwa na serikali kwa kawaida huchora mstari bainifu unaotenganisha dini na sheria.. Kinyume chake, kuna idadi ya jumuiya za kanda mpya za Kiislamu ambapo dini na sheria zimefungamana kwa karibu na kuunganishwa leo kama ilivyokuwa kabla ya mwanzo wa enzi ya kisasa.. kuna idadi ya jumuiya za kanda mpya za Kiislamu ambapo dini na sheria zimefungamana kwa karibu na kuunganishwa leo kama ilivyokuwa kabla ya mwanzo wa enzi ya kisasa., kuna idadi ya jumuiya za kanda mpya za Kiislamu ambapo dini na sheria zimefungamana kwa karibu na kuunganishwa leo kama ilivyokuwa kabla ya mwanzo wa enzi ya kisasa. (kuna idadi ya jumuiya za kanda mpya za Kiislamu ambapo dini na sheria zimefungamana kwa karibu na kuunganishwa leo kama ilivyokuwa kabla ya mwanzo wa enzi ya kisasa.) kuna idadi ya jumuiya za kanda mpya za Kiislamu ambapo dini na sheria zimefungamana kwa karibu na kuunganishwa leo kama ilivyokuwa kabla ya mwanzo wa enzi ya kisasa. (kuna idadi ya jumuiya za kanda mpya za Kiislamu ambapo dini na sheria zimefungamana kwa karibu na kuunganishwa leo kama ilivyokuwa kabla ya mwanzo wa enzi ya kisasa.) kuna idadi ya jumuiya za kanda mpya za Kiislamu ambapo dini na sheria zimefungamana kwa karibu na kuunganishwa leo kama ilivyokuwa kabla ya mwanzo wa enzi ya kisasa.. kuna idadi ya jumuiya za kanda mpya za Kiislamu ambapo dini na sheria zimefungamana kwa karibu na kuunganishwa leo kama ilivyokuwa kabla ya mwanzo wa enzi ya kisasa., kuna idadi ya jumuiya za kanda mpya za Kiislamu ambapo dini na sheria zimefungamana kwa karibu na kuunganishwa leo kama ilivyokuwa kabla ya mwanzo wa enzi ya kisasa.. kuna idadi ya jumuiya za kanda mpya za Kiislamu ambapo dini na sheria zimefungamana kwa karibu na kuunganishwa leo kama ilivyokuwa kabla ya mwanzo wa enzi ya kisasa. (kuna idadi ya jumuiya za kanda mpya za Kiislamu ambapo dini na sheria zimefungamana kwa karibu na kuunganishwa leo kama ilivyokuwa kabla ya mwanzo wa enzi ya kisasa.), kuna idadi ya jumuiya za kanda mpya za Kiislamu ambapo dini na sheria zimefungamana kwa karibu na kuunganishwa leo kama ilivyokuwa kabla ya mwanzo wa enzi ya kisasa. 57 kuna idadi ya jumuiya za kanda mpya za Kiislamu ambapo dini na sheria zimefungamana kwa karibu na kuunganishwa leo kama ilivyokuwa kabla ya mwanzo wa enzi ya kisasa., kuna idadi ya jumuiya za kanda mpya za Kiislamu ambapo dini na sheria zimefungamana kwa karibu na kuunganishwa leo kama ilivyokuwa kabla ya mwanzo wa enzi ya kisasa. (1) kuna idadi ya jumuiya za kanda mpya za Kiislamu ambapo dini na sheria zimefungamana kwa karibu na kuunganishwa leo kama ilivyokuwa kabla ya mwanzo wa enzi ya kisasa., (2) kuna idadi ya jumuiya za kanda mpya za Kiislamu ambapo dini na sheria zimefungamana kwa karibu na kuunganishwa leo kama ilivyokuwa kabla ya mwanzo wa enzi ya kisasa., kuna idadi ya jumuiya za kanda mpya za Kiislamu ambapo dini na sheria zimefungamana kwa karibu na kuunganishwa leo kama ilivyokuwa kabla ya mwanzo wa enzi ya kisasa. (3) kuna idadi ya jumuiya za kanda mpya za Kiislamu ambapo dini na sheria zimefungamana kwa karibu na kuunganishwa leo kama ilivyokuwa kabla ya mwanzo wa enzi ya kisasa.. kuna idadi ya jumuiya za kanda mpya za Kiislamu ambapo dini na sheria zimefungamana kwa karibu na kuunganishwa leo kama ilivyokuwa kabla ya mwanzo wa enzi ya kisasa..
Islamic Culture Political, Demokrasia, na Haki za Binadamu
Daniel E. Bei
Usahihi katika vita vya ulimwengu juu ya hofu:
Sherifa Zuhur
KUJADILI DEMOKRASIA KATIKA ULIMWENGU WA WARABU
Ibtisam Ibrahim
Demokrasia, Uchaguzi na Udugu wa Kiislamu wa Misri
Israel Elad-Altman
NDUGU WAISLAMU WA MISRI: KUPINGANA AU KUUNGANISHWA?
Utafiti
Uislamu na Demokrasia: Nakala, utamaduni, na Historia
Ahrar Ahmad
Iraq na Baadaye ya Uislamu wa Kisiasa
James Piscatori
Uislamu na Demokrasia
ITAC
Uislamu na Islamism nchini Afghanistan
Christine Mendoza
UTANDAwazi NA UISLAMU WA KISIASA: MISINGI YA KIJAMII YA CHAMA CHA USTAWI WA TURKI
Haldun Gulalp
Uislamu na Uhalifu wa chuki dhidi ya Waislamu
Jonathan GITHENS-MAZER
Robert Lambert MBE
Migogoro juu ya Misikiti huko Uropa
Wanafunzi Stefano
Utawala wa changamoto, Ukoloni, na Disunity: Siasa ya Kiislamu ya Kurekebisha Harakati ya Afghani al-na 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 (Islamic law). Hata hivyo, 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. Kwa upande mmoja,
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. Kwa upande mwingine, they realized the
need to rejuvenate the empire or replace it with a more viable one. Kwa kweli,
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. Hata hivyo, they disagreed on certain aspects
na mbinu, 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, ambayo
emphasized education and undermined politics.
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