所有条目标记为: "自由"
伊斯兰教中的妇女
阿米拉(Amira Burghul)
圣战伊斯兰主义的极权主义及其对欧洲和伊斯兰教的挑战
胫骨低音
自由民主与政治伊斯兰: 寻找共同点.
穆斯塔法·本亨达
伊斯兰改革
阿德南汗
全球反恐战争中的精准:
Sherifa Zuhur
昨天和今天之间
HASAN AL-BANNA
伊斯兰政治思想中的民主
Azzam S. 塔米米
伊斯兰政治文化, 民主, 和人权
丹尼尔(Daniele). 价钱
伊斯兰政治文化, 民主, 和人权
丹尼尔(Daniele). 价钱
中东的政治伊斯兰教
是努森
伊斯兰政党 : 为什么他们不能民主
Bassam Tibi
伊斯兰政党 : 回到原点
侯赛因·哈卡尼
希勒尔·弗雷德金
伊斯兰政党 : 三种动作
塔玛拉·科夫曼(Tamara Cofman)
政治伊斯兰教: 准备好订婚?
埃马德·埃尔丁·沙欣
这是政策, 愚蠢的
约翰·L. Esposito
US foreign policy and political Islam today are deeply intertwined. Every US president since Jimmy Carter has had to deal with political Islam; none has been so challenged as George W. 衬套. Policymakers, particularly since 9/11, have demonstrated an inability and/or unwillingness to distinguish between radical and moderate Islamists. They have largely treated political Islam as a global threat similar to the way that Communism was perceived. 然而, even in the case of Communism, foreign policymakers eventually moved from an ill-informed, broad-brush, and paranoid approach personified by Senator Joseph McCarthy in the 1950s to more nuanced, pragmatic, and reasonable policies that led to the establishment of relations with China in the 1970s, even as tensions remained between the United States and the Soviet Union.
As Islamist parties continue to rise in prominence across the globe, it is necessary that policymakers learn to make distinctions and adopt differentiated policy approaches. This requires a deeper understanding of what motivates and informs Islamist parties and the support they receive, including the ways in which some US policies feed the more radical and extreme Islamist movements while weakening the appeal of the moderate organizations to Muslim populations. It also requires the political will to adopt approaches of engagement and dialogue. This is especially important where the roots of political Islam go deeper than simple anti-Americanism and where political Islam is manifested in non-violent and democratic ways. The stunning electoral victories of HAMAS in Palestine and the Shi’a in Iraq, the Muslim Brotherhood’s emergence as the leading parliamentary opposition in Egypt, and Israel’s war against HAMAS and Hizbollah go to the heart of issues of democracy, 恐怖主义, and peace in the Middle East.
Global terrorism has also become the excuse for many Muslim autocratic rulers and Western policymakers to backslide or retreat from democratization. They warn that the promotion of a democratic process runs the risk of furthering Islamist inroads into centers of power and is counterproductive to Western interests, encouraging a more virulent anti-Westernism and increased instability. 因此, 例如, despite HAMAS’ victory in free and democratic elections, the United States and Europe failed to give the party full recognition and support.
In relations between the West and the Muslim world, phrases like a clash of civilizations or a clash of cultures recur as does the charge that Islam is incompatible with democracy or that it is a particularly militant religion. But is the primary issue religion and culture or is it politics? Is the primary cause of radicalism and anti-Westernism, especially anti-Americanism, extremist theology or simply the policies of many Muslim and Western governments?
埃及的穆斯林兄弟会
威廉·托马森
Is Islam a religion of violence? Is the widely applied stereotype that all Muslims are violently opposed to “infidel” Western cultures accurate? Today’s world is confronted with two opposing faces of Islam; one being a peaceful, adaptive, modernized Islam, and the other strictly fundamentalist and against all things un-Islamic or that may corrupt Islamic culture. Both specimens, though seemingly opposed, mingle and inter-relate, and are the roots of the confusion over modern Islam’s true identity. Islam’s vastness makes it difficult to analyze, but one can focus on a particular Islamic region and learn much about Islam as a whole. 的确, one may do this with Egypt, particularly the relationship between the Fundamentalist society known as the Muslim Brotherhood and the Egyptian government and population. The two opposing faces of Islam are presented in Egypt in a manageable portion, offering a smaller model of the general multi-national struggle of today’s Islam. In an effort to exemplify the role of Islamic Fundamentalists, and their relationship with Islamic society as a whole in the current debate over what Islam is, this essay will offer a history of the Society of Muslim Brothers, a description of how the organization originated, functioned, and was organized, and a summary of the Brother’s activities and influences on Egyptian culture. Certainly, by doing so, one may gain a deeper understanding of how Islamic Fundamentalists interpret Islam