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再谈伊斯兰教
马哈·阿扎姆(MAHA AZZAM)
伊斯兰教与法治
In our modern Western society, state-organised legal sys-tems normally draw a distinctive line that separates religion and the law. Conversely, there are a number of Islamic re-gional societies where religion and the laws are as closely interlinked and intertwined today as they were before the onset of the modern age. 同时, the proportion in which religious law (shariah in Arabic) and public law (qanun) are blended varies from one country to the next. What is more, the status of Islam and consequently that of Islamic law differs as well. According to information provided by the Organisation of the Islamic Conference (OIC), there are currently 57 Islamic states worldwide, defined as countries in which Islam is the religion of (1) the state, (2) the majority of the population, or (3) a large minority. All this affects the development and the form of Islamic law.
伊斯兰政治文化, 民主, 和人权
丹尼尔(Daniele). 价钱
全球反恐战争中的精准:
Sherifa Zuhur
辩论阿拉伯世界的民主
易卜生·易卜拉欣|
民主, 选举和埃及穆斯林兄弟会
Israel Elad-Altman
埃及的穆斯林兄弟: 对抗或整合?
Research
伊斯兰教与民主: 文本, 传统, 和历史
阿勒·艾哈迈德(Ahrar Ahmad)
伊拉克与政治伊斯兰的未来
詹姆斯·皮斯卡托里
伊斯兰教与民主
ITAC
阿富汗的伊斯兰教和伊斯兰教
克里斯汀·门多萨
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
伊斯兰恐惧症和反穆斯林仇恨犯罪
乔纳森·吉森斯·马泽
罗伯特·兰伯特(MBE)
欧洲清真寺的冲突
斯蒂法诺·阿列维(Stefano Allievi)
挑战威权主义, 殖民主义, 和不团结: 阿富汗和里达的伊斯兰政治改革运动
艾哈迈德·阿里·塞勒姆
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). 然而, 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. On the other hand, they realized the
need to rejuvenate the empire or replace it with a more viable one. 的确,
their creative ideas on future models included, but were not limited to, 这
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. 然而, 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, which
emphasized education and undermined politics.
埃及处于临界点 ?