Suchergebnisse

Who are the Taliban? Are they a militant movement? Are they religious scholars? The fact that these and other questions are still raised with frequency is testimony to the way the movement has been studied, often at arm's length and with scant use of primary sources. The Taliban Reader forges a new path, bringing together an extensive range of largely unseen sources in a guide to the Afghan Islamist movement from a unique insider perspective. Ideal for students, journalists and scholars alike, this text is the result of an unprecedented, decade-long effort to encourage the emergence of participant-centered accounts of Afghan history.

Focusing on the interplay of religion, society, and politics, August Nimtz examines the role of sufi tariqas (brotherhoods) in Tanzania, where he observed an African Muslim society at first hand. Nimtz opens this book with a historical account of Islam in East Africa, and in subsequent chapters analyzes the role of tariqas in Tanzania and, more specifically, in the coastal city of Bagamoyo. Using a conceptual framework derived from contemporary political theories on social cleavages and individual interests. Nimtz explains why the tariqa is important in the process of political change. The fundamental cleavage in Muslim East Africa, he notes, is that of "whites" versus blacks. Nimtz contends that the tariqas, in serving the interest of blacks (that is, Africans), became in turn vehicles for the mass mobilization of African Muslims during the anti-colonial struggle. In Bagamoyo he finds a similar process and, in addition, reveals that the tariqas have served African interests in opposition to those of "whites" because of the individual benefits they provide. At the same time, Nimtz concludes, the social structure of East African Muslim society has ensured that Africans would be particularly attracted to those benefits. This work will interest both observers of African political development and specialists in the Islamic studies

In the Balkans, the 1990s have been characterized by the emergence of the Muslim populations as autonomous political actors, as shown by the creation of ethnic parties and the formulation of nationalistic claims. This political awakening has been followed by a reshaping of the relationship between Islam ad national identity on the one hand, political actors and religious institutions on the other. The rare attempts at reislamizing the Balkan Muslim populations have not put their high level of secularization into question and, with the exception of Bosnia-Herzegovina, Islamist currents have remained at the margin of the events. ; Dans les Balkans, les années 1990 ont été caractérisées par l'émergence des populations musulmanes comme acteurs politiques autonomes, comme l'attestent la création de partis politiques à base ethnique et la formulation de revendications nationalistes. Ce réveil politique s'est accompagné d'une recomposition des rapports entre Islam et identité nationale d'une part, acteurs politiques et institutions religieuses d'autre part. Les quelques tentatives de réislamisation des populations musulmanes balkaniques n'ont pas remis en cause leur forte sécularisation et, sauf dans le cas bosniaque, les courants islamiques sont restés marginaux.

In the Balkans, the 1990s have been characterized by the emergence of the Muslim populations as autonomous political actors, as shown by the creation of ethnic parties and the formulation of nationalistic claims. This political awakening has been followed by a reshaping of the relationship between Islam ad national identity on the one hand, political actors and religious institutions on the other. The rare attempts at reislamizing the Balkan Muslim populations have not put their high level of secularization into question and, with the exception of Bosnia-Herzegovina, Islamist currents have remained at the margin of the events. ; Dans les Balkans, les années 1990 ont été caractérisées par l'émergence des populations musulmanes comme acteurs politiques autonomes, comme l'attestent la création de partis politiques à base ethnique et la formulation de revendications nationalistes. Ce réveil politique s'est accompagné d'une recomposition des rapports entre Islam et identité nationale d'une part, acteurs politiques et institutions religieuses d'autre part. Les quelques tentatives de réislamisation des populations musulmanes balkaniques n'ont pas remis en cause leur forte sécularisation et, sauf dans le cas bosniaque, les courants islamiques sont restés marginaux.

Analyse der historischen Entwicklung, der Organisationsstruktur und des politischen Aktivismus der "Islami Jami'at-i Tulaba", der Studentenorganisation der Islamischen Partei Pakistans (Jama'at-i Islami). Die historische und politische Bedeutung der Studentenorganisation liegt vor allem darin, daß sie die soziale Basis und die politischen Einflußmöglichkeiten der Mutterpartei erheblich erweitert hat. Daneben hat sie als Bollwerk gegen die Linke und ethnisch motivierte politische Kräfte gewirkt. Dennoch standen ihre politischen Aktivitäten nicht immer im Einklang mit dem religiösen Idealismus der Islamischen Partei. (DÜI-Hns)

Abstract
This paper assesses the fundamental relation between the Islamic-political movements and establishment of the Islamic law (Shari'a). I argue against the critiques of western foreign policy and show that the Islamic State (Caliphate) is both a result of the historical process of the people of a region and the extreme interpretation of the text and Sunna which emphasizes on the traditional Sharia law and the concept of Jihad by fortifying political Islam qua militant Islam. I argue that the Islamic revival aims to a certain political order which threatens the world security and peace. Moreover, I argue that the structural violation of Human Rights is rooted in the traditional concept of Islamic law or Sharia, which obtains its immunity by an illegitimate power. This traditional Islamic law is the inalienable character of authoritarian/totalitarian regimes. This paper is based on the assumption that the extreme ideological/theoretical interpretation implies the empirical objectives of Militant Islamic community with or without any external influential elements. In this sense, we can address the question: how different interpretations and traditions in executing the Islamic Sharia give the social and political grounds a seed for the emergence of violence and terrorism. At the end, this paper ends with a propose which emphasizes on the role of international cooperation to find a resolution and also on the education as a long-term plan to defeat extremism and terrorism.

Front Cover -- Title Page -- Copyright -- Dedication -- Contents -- List of Illustrations -- List of Abbreviations -- Preface -- Acknowledgements -- 1. Introduction to the Status of Arab-Muslim Women -- 2. The Ulama, al-Azhar and the State in Contemporary Egypt -- 3. The Egyptian Feminist Movement: Past and Present -- 4. The Egyptian Constitution and its Influence on Women's Rights -- 5. Fieldwork and Data Presentation -- 6. Discussion of Findings -- Appendix I: Egyptian Constitution -- Appendix II: Map of Egypt -- Appendix III: Qena Governorate Map -- Appendix IV: Cairo Governorate Map