Handbook of Islamic Sects and Movements最新文献_第4页

Handbook of Islamic Sects and Movements Pub Date : 2018-05-24 DOI: 10.4324/9781315178486-105

I. Macdonald, C. Burke, Karl Stewart

引用次数: 0

Handbook of Islamic Sects and Movements Pub Date : 2017-03-14 DOI: 10.5840/ASRR201731330

M. Aitkulova

{"title":"Hizb ut-Tahrir: Dreaming of Caliphate","authors":"M. Aitkulova","doi":"10.5840/ASRR201731330","DOIUrl":"https://doi.org/10.5840/ASRR201731330","url":null,"abstract":"Against the background of turmoil in Muslim majority countries that began with escalation of the Palestine and Israel conflict, and the processes of the decolonization and internal collisions between Arabic states, the appearance of Islamic movement like Hizb ut-Tahrir (Party of Liberation) struggling for own version of justice was not unexpected.1 However, in a world where the conjunction of religion and politics was long ago dismissed as regressive, the ideas of a new movement claiming to be a political party, but obstinately fighting for an Islamic Caliphate on the Prophet’s model, was definitely unusual. The Party persistently spreads this message among Muslims on the global level, while rejecting cooperation with other Islamic movements, and perhaps has never been so popular as it is now. It is the particular focus of close attention by security services and social and political institutions in Central Asia, where Hizb ut-Tahrir attained wide popularity since the collapse of the Soviet system. Yet, Hizb ut-Tahrir gained less international attention than other fundamentalist Islamic movements and often research on this Party is rather controversial, oscillating between labelling it as a ‘terrorist’ or a ‘peaceful’ group. In this regard, this chapter attempts to provide more insights into the history and ideology of Hizb ut-Tahrir and the position it takes on violence.","PeriodicalId":410071,"journal":{"name":"Handbook of Islamic Sects and Movements","volume":"52 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2017-03-14","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"132678774","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

引用次数: 2

The Ansaaru Allah Community

Handbook of Islamic Sects and Movements Pub Date : 2016-12-05 DOI: 10.4324/9781315237992-12

S. Palmer

{"title":"The Ansaaru Allah Community","authors":"S. Palmer","doi":"10.4324/9781315237992-12","DOIUrl":"https://doi.org/10.4324/9781315237992-12","url":null,"abstract":"The Ansaaru Allah Community (also known as the Ansarullah Community) was one of the African American Muslim movements to emerge out of the new, indigenous forms of Islam in America in the 1960s. This movement might best be understood within the context of America’s twentieth century Black ‘cultic milieu’; the esoteric ‘underground’ of spiritual/philosophical concepts, debating circles and private practitioners that was percolating in the rebellious salons of the major American cities (Campbell 1972). Within this eclectic milieu, various Black messianic spiritual movements took root and evolved into successful NRMs, such as the Moorish Science Temple, the Nation of Islam, and the Five Percent Nation of Gods and Earths (McCloud 1995). Marcus Garvey’s “Blackosophy” of the early 1900s (Moses 1987; Simpson 1978), and the Black Nationalist and Civil Rights movements of the 1960s and 1970s also contributed to the formation of these African-American NRMs. The Ansaaru Allah Community (AAC) was an African-American communal society that flourished in Brooklyn, NY from 1973 to 1992. ‘Ansaaru Allah’ refers to the ‘helpers of Allāh’, and the daily life of the members was centered on their mosque on Bushwick Avenue. This intentional community, which might be described as utopian, millenarian and messianic, dominated the neighborhood around Brooklyn’s Bushwick Avenue for over nineteen years. The Ansaars published a newsletter, The Nuwaubian Village Bulletin, and hundreds of ‘scrolls’ (small booklets) co-authored by their messianic founder with his plural wives. These scrolls were sold in the bookstore on Bushwick Avenue and distributed in the streets of New York and other major cities by the Ansaar missionaries, known as Propagators. On the surface the AAC appeared to be an expatriate community of African fundamental Muslims. The men wore Sudanese robes and turbans, and the women wore long white gowns and burkas. But a reading of the AAC literature indicates that the Qurʾānic verses and aḥadīth are intertwined with ufology, theosophy and New Age racialist creation myths. A study of the forty-year history of this movement reveals that the founder, Dwight D. York (b. 1945), has founded not just one, but an elaborate series of at least seven spiritual","PeriodicalId":410071,"journal":{"name":"Handbook of Islamic Sects and Movements","volume":"37 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2016-12-05","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"124096031","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

引用次数: 0

René Guénon and Traditionalism

Handbook of Islamic Sects and Movements Pub Date : 2014-12-18 DOI: 10.4324/9781315745916.CH30

P. King

引用次数: 3

The Taliban 塔利班

Handbook of Islamic Sects and Movements Pub Date : 2008-12-22 DOI: 10.1163/9789004435544_020

A. Gopal

{"title":"The Taliban","authors":"A. Gopal","doi":"10.1163/9789004435544_020","DOIUrl":"https://doi.org/10.1163/9789004435544_020","url":null,"abstract":"The Taliban have often been labeled as the Afghan Government and America’s greatest enemy in Afghanistan. This is only partially true; the Taliban are not as united as some might think, and in the end their divisions may prove their downfall more than any kinetic operation or government negotiations. Either way, after six years, it is clear that kinetic operations alone will not defeat them. As opposed to their rapid ascension to power in the mid-1990s, the Taliban at this point is committed to a “protracted war.” The Taliban ideology is a schizophrenic distortion of Pashtunwali (“the Way of the Pashtun,” the Pashtun moral code) and fundamentalist Islam. Often times, the Taliban itself confuses the two, and this confusion is part of the larger divide in the Taliban: is it a jihadist organization, or a Pashtun one? Born supposedly in 1994, during a particularly tumultuous time in Afghan history, the Taliban went on to control Kabul in 1996 and had five years in which they ruled Afghanistan tyrannically with a crude mixture of theocratic intolerance, ethnocentrism, and anarchic brutality. Women were cruelly treated in a legal system that disqualified their testimony and made rape, unless witnessed by four corroborating males, the same as adultery and therefore punishable by death. Ethnic and Islamic minorities were cleansed, and development was all but ceased as the youth were turned out of secular education to memorize the Qur’an and females forced out of public life altogether. The Taliban mythology cites their creation as a reaction to the injustices that were perpetrated during the mujahedin era of Afghan politics. In 1992 the Najibullah socialist regime was finished, and Afghanistan was divided between rival warring factions. In the Southern Pashtun homelands these divisions were most critical, with a plethora of armed bands competing for territory. At one point, it was rumored that there were twenty-odd checkpoints between Kandahar and the Pakistani border at Spin Boldak, a distance of less than 100 kilometers. At one checkpoint two girls were taken from their vehicle and assaulted. A local village mullah was called upon to rescue the girls, and together with thirty compatriots, he did. This brought him and his band to the notice of the transport cartel in Quetta, who had been severely hindered by the anarchic state across the border. The mullah was Mullah Omar, and the transport cartel began to fund his militia in order to drive away the others. Within three months it had rolled on to capture twelve Southern provinces with little or no resistance. At some point it is assumed Pakistani Inter-Service Intelligence (ISI) came to notice the village mullah and his rag-tag bunch of Islamic student/fighters (Taliban) and began to lend support. The Taliban rose to power as a popular movement, at least in the Pashtun homelands. They brought stability, law and order, albeit at a cost. Still, crime by individuals plummeted and male civilians could ventu","PeriodicalId":410071,"journal":{"name":"Handbook of Islamic Sects and Movements","volume":"199 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2008-12-22","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"125864317","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

引用次数: 13