Mae pob Entries Tagged Gyda: "Symud Islamaidd"
Liberal Democracy and Political Islam: the Search for Common Ground.
Mostapha Benhenda
ISLAM, DEMOCRACY & THE USA:
Cordoba Foundation
Abdullah Faliq
Intro ,
Islamism revisited
MAHA AZZAM
Islamic Political Culture, Democratiaeth, and Human Rights
daniel E. Price
PRECISION IN THE GLOBAL WAR ON TERROR:
Sherifa Zuhur
Democratiaeth, Elections and the Egyptian Muslim Brotherhood
Israel Elad-Altman
EGYPT’S MUSLIM BROTHERS: CONFRONTATION OR INTEGRATION?
Research
Yr Aifft yn y Tipping Point ?
RHWNG DDOE A HEDDIW
HASAN AL-BANNA
Islamic Political Culture, Democratiaeth, and Human Rights
daniel E. Price
Islamist Opposition Parties and the Potential for EU Engagement
Toby Archer
Heidi Huuhtanen
Pleidiau Islamaidd : mynd yn ôl at y gwreiddiau
Husain Haqqani
Hillel Fradkin
STRATEGAETHAU AR GYFER YMGYSYLLTU ISLAM GWLEIDYDDOL
SHADI HAMID
AMANDA KADLEC
Pleidiau Islamaidd : cyfranogiad heb bŵer
Malika Zeghal
Islam a'r Gorllewin
Preface
John J. DeGioia
The remarkable feeling of proximity between people and nations is the unmistakable reality of our globalized world. Encounters with other peoples’ ways oflife, current affairs, politics, welfare and faithsare more frequent than ever. We are not onlyable to see other cultures more clearly, butalso to see our differences more sharply. The information intensity of modern life has madethis diversity of nations part of our every dayconsciousness and has led to the centrality ofculture in discerning our individual and collectiveviews of the world.Our challenges have also become global.The destinies of nations have become deeply interconnected. No matter where in the world we live, we are touched by the successes and failures of today’s global order. Yet our responses to global problems remain vastly different, not only as a result of rivalry and competing interests,but largely because our cultural difference is the lens through which we see these global challenges.Cultural diversity is not necessarily a source of clashes and conflict. Mewn gwirionedd, the proximity and cross-cultural encounters very often bring about creative change – a change that is made possible by well-organized social collaboration.Collaboration across borders is growing primarily in the area of business and economic activity. Collaborative networks for innovation,production and distribution are emerging as the single most powerful shaper of the global economy.
Symud Islamaidd: Rhyddid Gwleidyddol & Democratiaeth
Dr.Yusuf al-Qaradawi
It is the duty of the (Islamaidd) Movement in the coming phase tostand firm against totalitarian and dictatorial rule, political despotism and usurpation of people’s rights. The Movement should always stand by political freedom, as represented by true,not false, democracy. It should flatly declare it refusal of tyrantsand steer clear of all dictators, even if some tyrant appears to havegood intentions towards it for some gain and for a time that is usually short, as has been shown by experience.The Prophet (SAWS) said, “ When you see my Nation fall victim to fear and does not say to a wrong –doer, “You are wrong”, thenyou may lose hope in them.” So how about a regime that forces people to say to a conceited wrongdoer, “How just, how great you are. O our hero, our savior and our liberator!”The Quran denounces tyrants such as Numrudh, Pharaoh, Haman and others, but it also dispraises those who follow tyrants andobey their orders. This is why Allah dispraises the people of Noahby saying, “ But they follow (m en) whose wealth and childrengive them no increase but only loss.” [Surat Nuh; 21]Allah also says of Ad, people of Hud, “ And followed thecommand of every powerful, obstinate transgressor”. [Surat Hud:59]See also what the Quran says about the people of Pharaoh, “ Butthey followed the command of Pharaoh, and the command ofPharaoh was not rightly guided.[Surat Hud: 97] “Thus he made fools of his people, and they obeyed him: truly they were a people rebellious (against Allah).” [Surat Az-Zukhruf: 54]A closer look at the history of the Muslim Nation and the IslamicMovement in modern times should show clearly that the Islamicidea, nid yw'r Mudiad Islamaidd a'r Deffroad Islamaidd erioed wedi ffynnu na dwyn ffrwyth oni bai mewn awyrgylch o ddemocratiaeth a rhyddid, ac wedi gwywo a mynd yn ddiffrwyth yn unig ar adegau o ormes a gormes a sathrodd dros ewyllys y bobloedd oedd yn glynu wrth Islam. Roedd cyfundrefnau gormesol o'r fath yn gosod eu seciwlariaeth, sosialaeth neu gomiwnyddiaeth ar eu pobloedd trwy rym a gorfodaeth, defnyddio artaith gudd a dienyddiadau cyhoeddus, a defnyddio'r arfau cythreulig hynny a rwygodd gnawd,tywallt gwaed, malu asgwrn a dinistrio'r enaid. Gwelsom yr arferion hyn mewn llawer o wledydd Mwslemaidd, gan gynnwys Twrci, Yr Aifft, Syria, Irac, (y cyntaf) De Yemen, Somalia a gwladwriaethau gogledd Affrica am gyfnodau amrywiol o amser, yn dibynnu ar oedran neu deyrnasiad yr unben ym mhob gwlad.Ar y llaw arall, we saw the Islamic Movement and the Islamic Awakening bear fruit and flourish at the times of freedom and democracy, and in the wake of the collapse of imperial regimes that ruled peoples with fear and oppression.Therefore, I would not imagine that the Islamic Movement could support anything other than political freedom and democracy.The tyrants allowed every voice to be raised, except the voice ofIslam, and let every trend express itself in the form of a politicalparty or body of some sort, except the Islamic current which is theonly trend that actually speaks for this Nation and expresses it screed, gwerthoedd, essence and very existence.