Entries Tagged Kwa: "muslim"
Arab Kesho
Mlisho wa RSS wa Kitengo cha 'Jordan'. Mlisho wa RSS wa Kitengo cha 'Jordan'
Oktoba 6, 1981, Mlisho wa RSS wa Kitengo cha 'Jordan'. Mlisho wa RSS wa Kitengo cha 'Jordan', Mlisho wa RSS wa Kitengo cha 'Jordan' 1973 Mlisho wa RSS wa Kitengo cha 'Jordan'. Mlisho wa RSS wa Kitengo cha 'Jordan', Mlisho wa RSS wa Kitengo cha 'Jordan', Mlisho wa RSS wa Kitengo cha 'Jordan', Mlisho wa RSS wa Kitengo cha 'Jordan',Mlisho wa RSS wa Kitengo cha 'Jordan', Mlisho wa RSS wa Kitengo cha 'Jordan'. Mlisho wa RSS wa Kitengo cha 'Jordan', Mlisho wa RSS wa Kitengo cha 'Jordan', moja ya lori la jeshi lilisimama moja kwa moja mbele ya stendi ya kukagua mara tu ndege sita aina ya Mirage zilipokuwa zikiunguruma katika mchezo wa sarakasi., moja ya lori la jeshi lilisimama moja kwa moja mbele ya stendi ya kukagua mara tu ndege sita aina ya Mirage zilipokuwa zikiunguruma katika mchezo wa sarakasi., moja ya lori la jeshi lilisimama moja kwa moja mbele ya stendi ya kukagua mara tu ndege sita aina ya Mirage zilipokuwa zikiunguruma katika mchezo wa sarakasi., moja ya lori la jeshi lilisimama moja kwa moja mbele ya stendi ya kukagua mara tu ndege sita aina ya Mirage zilipokuwa zikiunguruma katika mchezo wa sarakasi.,moja ya lori la jeshi lilisimama moja kwa moja mbele ya stendi ya kukagua mara tu ndege sita aina ya Mirage zilipokuwa zikiunguruma katika mchezo wa sarakasi.. moja ya lori la jeshi lilisimama moja kwa moja mbele ya stendi ya kukagua mara tu ndege sita aina ya Mirage zilipokuwa zikiunguruma katika mchezo wa sarakasi., moja ya lori la jeshi lilisimama moja kwa moja mbele ya stendi ya kukagua mara tu ndege sita aina ya Mirage zilipokuwa zikiunguruma katika mchezo wa sarakasi.. moja ya lori la jeshi lilisimama moja kwa moja mbele ya stendi ya kukagua mara tu ndege sita aina ya Mirage zilipokuwa zikiunguruma katika mchezo wa sarakasi., moja ya lori la jeshi lilisimama moja kwa moja mbele ya stendi ya kukagua mara tu ndege sita aina ya Mirage zilipokuwa zikiunguruma katika mchezo wa sarakasi., moja ya lori la jeshi lilisimama moja kwa moja mbele ya stendi ya kukagua mara tu ndege sita aina ya Mirage zilipokuwa zikiunguruma katika mchezo wa sarakasi., moja ya lori la jeshi lilisimama moja kwa moja mbele ya stendi ya kukagua mara tu ndege sita aina ya Mirage zilipokuwa zikiunguruma katika mchezo wa sarakasi.. moja ya lori la jeshi lilisimama moja kwa moja mbele ya stendi ya kukagua mara tu ndege sita aina ya Mirage zilipokuwa zikiunguruma katika mchezo wa sarakasi., na hisia yangu ya wajibu wa uandishi wa habari ilinisukuma kwenda kujua kama Sadat alikuwa hai au amekufa.
amani Marekani Hamas sera vitalu Mashariki ya Kati
Henry Siegman
Uislam upya
Matta Azzam
Iraq na Baadaye ya Uislamu wa Kisiasa
James Piscatori
Uislamu na Uhalifu wa chuki dhidi ya Waislamu
Jonathan GITHENS-MAZER
Robert Lambert MBE
Mizizi Ya Utaifa Katika Ulimwengu Wa Kiislamu
Shabir Ahmed
Demokrasia katika Mawazo ya Kisiasa ya Kiislamu
Azzam S. Tamimi
Islamic Culture Political, Demokrasia, na Haki za Binadamu
Daniel E. Bei
IMANI YA KIISLAMU nchini AMERIKA
JAMES A. Beverley
Vyama vya Kiisilamu : kurudi kwenye asili
Husain Haqqani
Hillel Fradkin
Wageuza Wajerumani kwenda Uisilamu na Mahusiano yao ya Kinyume na Waislamu wahamiaji
Esra Ozyurek
CHAGUA BIBLIA JUU YA UISLAMU NA DEMOKRASIA
Saliba Sarsar
Alexander Keller
Udugu wa Waislam huko Jordan
The Islamic movement in Jordan came to international attention in thewake of the April 1989 disturbances and the subsequent November 1989 uchaguzi wa wabunge. These developments highlighted the movement’s political clout and raised the spectre in the West of an Iranian-style Islamic revolution in Jordan, fuelled by radical Islamic movements such as those of Egypt and the Maghrib. While various political trends competed for influence during the months prior to the elections, the Muslim Brotherhood had a clear advantage; its infrastructure in the mosques, the Qur’anicschools and the universities gave it a ready-made political base. The leftistand pro-regime groups, on the other hand, had to create de facto politicalparties—still legally banned—and to build their organizational base almostex nihilo, or to transform a clandestine infrastructure into an overt politicalone. There should have been very little surprise, kwa hiyo, when the Muslim Brotherhood and other Islamist candidates won a windfall of 32 of the 80seats in Parliament.Politicization of Islam is not new in Jordan.1 Since the foundation of the Emirate of Trans jordan by ‘Abdallah, Islam has served as one of the building blocks of regime legitimacy and of nation-building. The genealogy of the Hashemite family as scions of the Prophet’s tribe was an important source of legitimacy for its rule in Syria, Iraq and Jordan, as it had been inthe Hijaz. The ideology of the “Great Arab Revolt” was no less Islamic than it was Arab, and the control of Jerusalem after 1948 was interpretedby the regime as an Islamic responsibility and not only an Arab one.2King ‘Abdallah and his grandson Hussein, took care to present themselvesas believing Muslims, appearing at rituals and prayers, performing the pilgrimage to Mecca and embellishing their speeches with Islamic motifs.3The status of Islam in the Kingdom was also formalized in the Jordanian constitution (1952) by stipulating that Islam is the religion of the kingdom and that the king must be a Muslim and of Muslim parents. Islamic law(Shari‘a) is defined in the constitution as one of the pillars of legislation in the kingdom, while family law is in the exclusive hands of the Shari‘a courts.
Kudai Kituo hicho: Uislamu wa Kisiasa Katika Mpito
John L. Esposito
In the 1990s political Islam, what some call “Islamic fundamentalism,” remains a major presence in government and in oppositional politics from North Africa to Southeast Asia. Political Islam in power and in politics has raised many issues and questions: “Is Islam antithetical to modernization?,” “Are Islam and democracy incompatible?,” “What are the implications of an Islamic government for pluralism, minority and women’s rights,” “How representative are Islamists,” “Are there Islamic moderates?,” “Should the West fear a transnational Islamic threat or clash of civilizations?” Contemporary Islamic Revivalism The landscape of the Muslim world today reveals the emergence of new Islamic republics (Iran, Sudan, Afghanistan), the proliferation of Islamic movements that function as major political and social actors within existing systems, and the confrontational politics of radical violent extremists._ In contrast to the 1980s when political Islam was simply equated with revolutionary Iran or clandestine groups with names like Islamic jihad or the Army of God, the Muslim world in the 1990s is one in which Islamists have participated in the electoral process and are visible as prime ministers, cabinet officers, speakers of national assemblies, parliamentarians, and mayors in countries as diverse as Egypt, Sudan, Uturuki, Iran, Lebanon, Kuwait, Yemen, Jordan, Pakistan, Bangladesh, Malaysia, Indonesia, and Israel/Palestine. At the dawn of the twenty-first century, political Islam continues to be a major force for order and disorder in global politics, one that participates in the political process but also in acts of terrorism, a challenge to the Muslim world and to the West. Understanding the nature of political Islam today, and in particular the issues and questions that have emerged from the experience of the recent past, remains critical for governments, policymakers, and students of international politics alike.
KUPANDA KWA “DEMOKRASI YA WAISLAMU”
Vali Nasr
A specter is haunting the Muslim world. This particular specter is notthe malign and much-discussed spirit of fundamentalist extremism, nor yet the phantom hope known as liberal Islam. Instead, the specter that I have in mind is a third force, a hopeful if still somewhat ambiguoustrend that I call—in a conscious evocation of the political tradition associated with the Christian Democratic parties of Europe—“Muslim Democracy.”The emergence and unfolding of Muslim Democracy as a “fact on the ground” over the last fifteen years has been impressive. This is so even though all its exponents have thus far eschewed that label1 and even though the lion’s share of scholarly and political attention has gone to the question of how to promote religious reform within Islam as a prelude to democratization.2 Since the early 1990s, political openings in anumber of Muslim-majority countries—all, admittedly, outside the Arabworld—have seen Islamic-oriented (but non-Islamist) parties vying successfullyfor votes in Bangladesh, Indonesia, Malaysia, Pakistan (beforeits 1999 military coup), and Turkey.Unlike Islamists, with their visions of rule by shari‘a (Islamic law) oreven a restored caliphate, Muslim Democrats view political life with apragmatic eye. They reject or at least discount the classic Islamist claim that Islam commands the pursuit of a shari‘a state, and their main goaltends to be the more mundane one of crafting viable electoral platform sand stable governing coalitions to serve individual and collective interests—Islamic as well as secular—within a democratic arena whosebounds they respect, win or lose. Islamists view democracy not as something deeply legitimate, but at best as a tool or tactic that may be useful in gaining the power to build an Islamic state.
TAASISI ZA WAISLAMU NA UHAMASISHAJI WA SIASA
SARA SILVESTRI
In Europe, and most of the Western world, Muslim presence in the publicsphere is a recent phenomenon that characterised the last decade of the 20thcentury and has deeply marked the beginning of the 21st. This visiblepresence, which amounts to something between 15 na 20 millionindividuals, can best be analysed if dissected into a number of components.The first part of this chapter illustrates where, when and why organisedMuslim voices and institutions have emerged in Europe, and which actorshave been involved. The second part is more schematic and analytical, inthat it seeks to identify from these dynamics the process through whichMuslims become political actors and how they relate to other, often incompeting political forces and priorities. It does so by observing theobjectives and the variety of strategies that Muslims have adopted in orderto articulate their concerns vis-à-vis different contexts and interlocutors.The conclusions offer an initial evaluation of the impact and of theconsequences of Muslim mobilisation and institution-formation forEuropean society and policy-making.