Wszystkie wpisy oznaczone tagiem: "Islamizm"
FEMINIZM MIĘDZY SEKULARYZMEM A ISLAMIZMEM: PRZYPADEK PALESTYNY
dr, Islah Jad
Ocena głównego nurtu islamistów w Egipcie i Malezji
Poza „terroryzmem” i „hegemonią państwową”: ocena głównego nurtu islamistycznego w Egipcie i Malezji
JAN STARK
Międzynarodowe sieci islamskiego „terroryzmu” służą jako najpopularniejsze wyjaśnienie fenomenu politycznego islamu od tamtego czasu 11 Ataki wrześniowe.
Artykuł ten argumentuje, że zarówno samozwańczy doktrynalny islam bojowników, jak i zachodnie postrzeganie jednolitego zagrożenia islamistycznego muszą zostać zdekonstruowane, aby odkryć często niejednoznaczne przejawy „oficjalnego” i „opozycyjnego” islamu., nowoczesności i konserwatyzmu.
Jako porównanie dwóch krajów islamskich, Egipt i Malezja,które obie twierdzą wiodącą rolę w swoich regionach, przedstawia, umiarkowane grupy islamskie wywarły znaczny wpływ na procesy demokratyzacji i kształtowania się społeczeństwa obywatelskiego w ciągu ćwierćwiecza od „odrodzenia islamu”.
Wspólne doświadczenia, takie jak budowanie koalicji i aktywne uczestnictwo w systemie politycznym, pokazują wpływ i znaczenie grup takich jak Egipskie Bractwo Muzułmańskie, Islamski Ruch Młodzieży Malezji (ABIM) lub Islamska Partia Malezji (NIE).
Grupy te ukształtowały krajobraz polityczny w znacznie większym stopniu, niż sugeruje obecne zaabsorbowanie „zagrożeniem terrorystycznym”. Stopniowy rozwój „kultury dialogu” ujawnił raczej nowe podejścia do partycypacji politycznej i demokracji na poziomie oddolnym.
Ruchy islamskie na Bliskim Wschodzie: Egipt jako studium przypadku
ÖZLEM TÜR KAVLİ
The Islamic challenge remains a central issue within the ongoing debate on the nature of Middle East politics. As the main opposition to government policies, the Islamic movements enjoy widespread popularity, especially among the lower echelons of those populations —people who are economically or politically alienated.
Egypt has been a pioneer of Arab countries in many aspects of economic, political and cultural development. It has also been the pioneer in the rise of Islamic movements and the state’s fight with these groups. The aim of this paper is to look at Egypt as a case study in Middle East’s Islamist movements in general.
The first part of this paper looks briefly at nineteenth century Islamic reformers who had an impact on the development of modern Islamic movements. In the second part, the focus will be on the formation of the Islamic movements and their cadres and main ideologies. The third part looks at contemporary movements and their position in Egyptian society.
ISLAMIC REFORMISTS
Islamic reformism is a modern movement that came into the scene in the nineteenth century as a reaction to European supremacy and expansion.
It was during this period that Muslim religious leaders and politicians began to realise that their state of affairs was inferior to that of Europe and was in steady decline. Although Islam has suffered many defeats by Europeans, it was in the nineteenth century that Muslims felt for the first time their weakness and decline and the need to borrow from their ‘enemy’.
This painful awareness made Muslim intellectuals think about the defects and the weaknesses they were suffering from and they started to search for a remedy.On the one hand, Islamic reformists embarked on studies of Europe’s pre-industrial phase in order to trace ways of building a strong state and economy. On the other, they sought viable cultural paradigms capable of checking the dominance of Europe.
The Islamic reformist movement was an urban movement and tried to establish strategies for the development of the Muslim world. The frustration of the early reformists with the status quo did not entail a demonising of the West or even a rejection of modernisation per se.
In their quest for progress, Jamal Al-Din Al-Afghani and Mohammad Abduh looked upon the West both as a model and as a rival. They perceived the challenge the Umma, the Muslim community, was facing as shaped by a need to readjust their worldview to the realities of the approaching new age.
The Muslim people were given priority as citizens, whereas Islam as a normative system “assumed the role of a defensive weapon that had to be restored in order to stop deterioration and check the decline”. Rashid Rida had more radical views about society as being corrupt and the heads of Arab states as being the apostates of Islam and he supported the implementation of Koranic punishments.
These three reformists desired to bring back the glory of Islam by embracing ijtihad, rejecting the superstitions of popular religion and the stagnant thinking of the ulama. They aimed at “creating a synthesis of Islam and the modern West rather than a purified society constructed primarily along Islamic lines”.
It is ironic that these reformists became the founding ideologues of the Islamic movements that demand strictly purified Islamic communities.