태그가 지정된 모든 항목: "무슬림"
이슬람 입헌주의를 찾아서
나디 르샤 호젠
이슬람 정치 문화, 민주주의, 및 인권
다니엘. 가격
이슬람 정당 : 그들이 민주적이지 못한 이유
Bassam Tibi
정치적 이슬람의 잘못된 측정
마틴 크레이머
무슬림 형제단의 자유화
이집트의 정오
Devika Parashar
에프. Andy Messing
하산 알반 나
Guilain Denoelcx
Hasan al-Banna was the founder of the Muslim Brotherhood or Society of the Muslim Brothers, thelargest and most influential Sunni revivalist organization in the 20th century. Created in Egypt in1928, the Muslim Brotherhood became the first mass-based, overtly political movement to opposethe ascendancy of secular and Western ideas in the Middle East. The brotherhood saw in theseideas the root of the decay of Islamic societies in the modern world, and advocated a return toIslam as a solution to the ills that had befallen Muslim societies. Al-Banna’s leadership was criticalto the spectacular growth of the brotherhood during the 1930s and 1940s. By the early 1950s,branches had been established in Syria, 수단, 그리고 요르단. Soon, the movement’s influence would be felt inplaces as far away as the Gulf and non-Arab countries such as Iran, 파키스탄, 인도네시아, and Malaysia. Drivingthis expansion was the appeal of the organizational model embodied in the original, Egypt-based section of thebrotherhood, and the success of al-Banna’s writings. Translated into several languages, these writings haveshaped two generations of Sunni religious activists across the Islamic world.
정치와 문명적 대화의 약속
미디엄. A. Muqtedar Khan
In response to Harvard Professor SamuelHuntington’s now infamous argument predicting afuture full of clashes between civilizations, the world’sliberals responded with a call for a civilizational dialogue.After 9/11, this call for a dialogue betweenIslam and the West has become even more urgent.The philosophical assumptions behind these dialoguesare not too difficult to discern. Islam and themodern West share a common Abrahamic traditionand their foundational sources; Islamic law and philosophyand Western enlightenment philosophy havecommon roots—Hellenistic reason and Biblical revelation.The two civilizations have a common past anda common future, particularly in the light of strongeconomic relations between the West and the Muslimworld and the growing presence of Islam in nearlyevery Western society.Because the future of the two civilizations is inseparable,any clash will be devastating to both, regardlessof the asymmetry of power. A clash between Islamand the modern West would be like a collisionbetween the present and the future for both. Islam isintegral to the future of the West and Islamic civilization’sreticence toward modernity is untenable.Eventually, the Muslim world will have to modernize,democratize, and recognize that its future, too, isinterdependent. Neither the West nor the Muslimworld can imagine a mutually exclusive future.
벨기에의 무슬림 형제단
스티브 멀리,
선임 분석가
The Global Muslim Brotherhood has been present in Europe since 1960 when SaidRamadan, the grandson of Hassan Al-Banna, founded a mosque in Munich.1 Since that time,Brotherhood organizations have been established in almost all of the EU countries, as well asnon-EU countries such as Russia and Turkey. Despite operating under other names, some ofthe organizations in the larger countries are recognized as part of the global MuslimBrotherhood. For example, the Union des Organizations Islamiques de France (UOIF) isgenerally regarded as part of the Muslim Brotherhood in France. The network is alsobecoming known in some of the smaller countries such as the Netherlands, where a recentNEFA Foundation report detailed the activities of the Muslim Brotherhood in that country.2Neighboring Belgium has also become an important center for the Muslim Brotherhood inEurope. A 2002 report by the Intelligence Committee of the Belgian Parliament explainedhow the Brotherhood operates in Belgium:“The State Security Service has been following the activities of the InternationalMuslim Brotherhood in Belgium since 1982. The International MuslimBrotherhood has had a clandestine structure for nearly 20 years. The identityof the members is secret; they operate in the greatest discretion. They seek tospread their ideology within the Islamic community of Belgium and they aimin particular at the young people of the second and third generation ofimmigrants. In Belgium as in other European countries, they try to take controlof the religious, social, and sports associations and establish themselves asprivileged interlocutors of the national authorities in order to manage Islamicaffairs. The Muslim Brotherhood assumes that the national authorities will bepressed more and more to select Muslim leaders for such management and,in this context, they try to insert within the representative bodies, individualsinfluenced by their ideology.
이슬람 동원
지아드 먼슨
This article examines the emergence and growth of the Muslim Brotherhood inEgypt from the 1930s through the 1950s. It begins by outlining and empirically evaluatingpossible explanations for the organization’s growth based on (1) theories of politicalIslam and (2) the concept of political opportunity structure in social movementtheory. An extension of these approaches is suggested based on data from organizationaldocuments and declassied U.S. State Department les from the period. Thesuccessful mobilization of the Muslim Brotherhood was possible because of the wayin which its Islamic message was tied to its organizational structure, activities, andstrategies and the everyday lives of Egyptians. The analysis suggests that ideas areintegrated into social movements in more ways than the concept of framing allows.It also expands our understanding of how organizations can arise in highly repressiveenvironments.
이 목록의 인물은 인류에게도 영향을 미칠 수 있는 능력을 가지고 있습니다. 500 가장 영향력 있는 이슬람교도
The publication is the first of what we hope will be an annual series that provides a window into the movers and shakers of the Muslim world.
그만큼, that is, people whose influence is derived from their practice of Islam or from the fact that they are Muslim.
We think that this gives valuable insight into the different ways that Muslims impact the world, and also shows the diversity of how people are living as Muslims today.
Influence is a tricky concept. Its meaning derives from the Latin word influens meaning to flow-in, 그만큼 (like the moon) 그만큼. The figures on this list have the ability to affect humanity too. In a variety of different ways each person on this list has influence over the lives of a large number of people on the earth. 이 목록의 인물은 인류에게도 영향을 미칠 수 있는 능력을 가지고 있습니다. 50 most influential figures are profiled. 이 목록의 인물은 인류에게도 영향을 미칠 수 있는 능력을 가지고 있습니다.; however they are unified by the fact that they each affect huge swathes of humanity.
We have then broken up the 500 이 목록의 인물은 인류에게도 영향을 미칠 수 있는 능력을 가지고 있습니다. 15 이 목록의 인물은 인류에게도 영향을 미칠 수 있는 능력을 가지고 있습니다., 이 목록의 인물은 인류에게도 영향을 미칠 수 있는 능력을 가지고 있습니다., 이 목록의 인물은 인류에게도 영향을 미칠 수 있는 능력을 가지고 있습니다., 이 목록의 인물은 인류에게도 영향을 미칠 수 있는 능력을 가지고 있습니다., 이 목록의 인물은 인류에게도 영향을 미칠 수 있는 능력을 가지고 있습니다., 여자들, 이 목록의 인물은 인류에게도 영향을 미칠 수 있는 능력을 가지고 있습니다., 이 목록의 인물은 인류에게도 영향을 미칠 수 있는 능력을 가지고 있습니다., 이 목록의 인물은 인류에게도 영향을 미칠 수 있는 능력을 가지고 있습니다., 이 목록의 인물은 인류에게도 영향을 미칠 수 있는 능력을 가지고 있습니다., 이 목록의 인물은 인류에게도 영향을 미칠 수 있는 능력을 가지고 있습니다., 미디어, 이 목록의 인물은 인류에게도 영향을 미칠 수 있는 능력을 가지고 있습니다., International Islamic Networks, and Issues of the Day—to help you understand the different kinds of ways Islam and Muslims impact the world today.
Two composite lists show how influence works in different ways: International Islamic Networks shows people who are at the head of important transnational networks of Muslims, and Issues of the Day highlights individuals whose importance is due to current issues affecting humanity.