Entries Tagged Kwa: "Fethullah Gulen"
UTANDAwazi NA UISLAMU WA KISIASA: MISINGI YA KIJAMII YA CHAMA CHA USTAWI WA TURKI
Haldun Gulalp
Vyama vya Upinzani vya Kiisilamu na Uwezo wa Ushirikiano wa EU
Toby Archer
Heidi Huuhtanen
Vyama vya Kiisilamu : ushiriki bila nguvu
Malika Zeghal
the 500 Waislamu wenye ushawishi mkubwa
John Esposito
Ibrahim Kalin
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, Wanawake, Youth, Philanthropy, Development,Science and Technology, Arts and Culture, Vyombo vya habari, 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.
Zaidi ya Uislamu baada ya Uislamu
Ihsan Yilmaz
With the increased international prominence of Turkey and its successful and internationallyrespected AK Party government, the Academia’s attention has focused on the Turkish Islamistexperience. Turkey had already been seen as an almost unique case as far Islam-state-secularismdemocracyrelations were concerned but the recent transformation of Turkish Islamism coupledwith the global turmoil in the post-9/11 world has made the Turkish case much more important.While Turkish Islamists’ recent transformation that has brought about their rise to the power hasbeen applauded at home and abroad, there are relatively very few studies that analyze theirtransformation by taking into account the unique experience of Turkish Islamism starting from the18th & 19th centuries’ Ottoman secularization, Young Ottomans of the 1860s and the Ottomanconstitutionalism and democracy. Kwa kuongezea, some dynamics that affected the change in theTurkish Islamists’ Islamic normative framework have not been analyzed in detail. Hivyo, this studyendeavors to analyze the main factors behind the newly emerged tolerant normative framework ofthe AK Party leaders who were formerly Islamists. After showing that there are good historicalreasons arising from the Ottoman experience of secularism and democracy and arguing based on abrief theoretical discussion of the plurality of Islamisms, it argues that the Turkish Islamism hasalways differed from the other Islamist experiences. Kwa hiyo, in this study, a detailed evaluationof the Turkish Islamist experience starting from the Young Ottomans is undertaken. Then, thispaper attempts to show that Islamic groups’ physical and discursive interaction has been a crucialfactor in the Turkish Islamism’s transformation. Main premise of this paper is that the Gülenmovement has been the most influential factor that has helped the AK Party leaders to develop amore tolerant normative framework and to eventually jettison their Islamism. It is of coursedifficult to establish casual relationship between two social phenomena but one can underscorecorrelations. As the main hypothesis is that the Gülen movement has been the most influentialfactor in the normative transformation of the former Islamists’ mental frameworks and theirreligio-political worldviews, this paper provides a comparative discourse analysis betweenFethullah Gülen’s and Islamists’ ideas on several issues that have been relevant for both Islamismand newly-emerged post-Islamism. To identify these relevant issues (secularism, pluralism,demokrasia, utawala wa sheria, nationalism, state, Islamism, religiosity, the other, borders and dialogue),the paper provides a brief theoretical discussion of Islamism and post-Islamism that will also helpthe reader to understand the fundamental differences between Islamism and the Gülenian thought.
SASA ZA KIISLAMU: FETHULLAH GULEN na UISLAMU WA KAWAIDA
Heshima ÇAKI
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, hata hivyo, 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. Yet, 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.
Maendeleo ya Kiislamu mawazo, vyama vya kiraia na harakati Gulen katika mazingira ya kitaifa
Greg Barton
Fethullah Gulen (kuzaliwa 1941), au Hodjaeffendi kama anavyojulikana kwa upendo na mamia ya maelfu ya watu katika nchi yake ya asili ya Uturuki na nje ya nchi., ni mmoja wa wanafikra na wanaharakati muhimu wa Kiislamu walioibuka katika karne ya ishirini. Mawazo yake ya matumaini na ya mbele, kwa msisitizo wake katika kujiendeleza kwa moyo na akili kupitia elimu, ya kujihusisha kikamilifu na vyema na ulimwengu wa kisasa na kufikia katika mazungumzo na moyo wa ushirikiano kati ya jumuiya za kidini., matabaka ya kijamii na mataifa yanaweza kusomwa kama mageuzi ya kisasa ya mafundisho ya Jalaluddin Rumi., Yunus Emre, na walimu wengine wa kawaida wa Kisufi (Michel, 2005a, 2005b; Saritoprak, 2003; 2005a; 2005b; Unal na Williams, 2005). Zaidi hasa, Gulen anaweza kuonekana akiendelea pale Said Nursi (1876-1960), msomi mwingine mkubwa wa Kiislamu wa Anatolia, kushoto mbali: chartinga njia kwa wanaharakati wa Kiislamu nchini Uturuki na kwingineko kuchangia ipasavyo katika maendeleo ya jamii ya kisasa ambayo inaepuka mitego na maelewano ya harakati za kisiasa za chama na kuchukua nafasi ya fikra finyu ya Uislamu na ufahamu wa kweli unaojumuisha na wa kibinadamu wa jukumu la dini katika ulimwengu wa kisasa. (Abu-Rabi, 1995; Markham na Ozdemir, 2005; Vahide, 2005, Yavuz, 2005a).