Suchergebnisse

В третьей части статьи представлен авторский взгляд на исторические типы исламской теолого-политической мысли в контексте эволюции ее основных методологических направлений. Выделены четыре основных ее типа, которые подробно охарактеризованы, прежде всего с точки зрения выработанной в их рамках парадигмы исламского государства как одновременно реального исторического и метафизического феномена. ; In previous part of my article, I focused on the problem of correlation between logic of history and logic of culture in modern islamocentrism, on the understanding of cycling in islamecentrism as a form of return to the fundamentals, i.e., thereby, on the essence of the historical transformation of political ideas in Islam. In 3rd part of study, using historical and genetic approach and methods of historical and cultural reconstruction and comparative analysis, I consider in detail the historical types of Islamic theological and political thought in the context of the evolution of its basic methodological directions. I identify four main types of it (religious Salafism, politicized theology, Islamic Reformation, and cultural Islamism) and characterize them primarily from the perspective of the paradigm of the Islamic state both as the real historical and metaphysical phenomenon generated within those four theological and philosophical stages. Tracing the evolution of the Sunni and Shia (including Sufi) views on the Caliphate and the Ummah, I show that, in the end, the Muslim world was caught between currents, none of which generate the full creative freedom and originality. This caused dramatic historical period during which the new "Islamocentrism" (fragmented geographically and nationally, but relatively unified in terms of quantity and quality of the specific aspirations) was emerging. I conclude that the rise of the current 'political Islam' in its most extreme and radical form is a final consequence of historical and cultural closeness of the religious and theological consciousness, which is generated by the wrong choice of the path of modern development of the Islamic world. This consciousness makes 'the last breath' in the face of 'the other life', which will be followed on a large and difficult historical period of transition to a denial of religious and political stage, and then to the stage of political and economic consciousness, to the modern national idea that is in transition to a purely cultural Islam.

Во второй части статьи представлен авторский взгляд на современный политический ислам как на исторический феномен, развернутый во времени и проявляющийся как в собственно политическом, так и, что наиболее существенно, в цивилизационном пространстве взаимоотношений западного и исламского миров. Особое внимание уделено проблеме классификации современных исламских политических движений; предложена новая версия классификации. ; Revealing the essence of this or that phenomenon, rooted in history, especially the phenomenon of civilizations, is inconceivable without an understanding of revealing cultural meanings, emerging and transforming over time. In the second part of my article, I focused on the problem of correlation between logic of history and logic of culture in modern islamocentrism, on the understanding of cycling in islamecentrism as a form of return to the fundamentals, i.e., thereby, on the essence of the historical transformation of political ideas in Islam. Using historiosophical approach and the method of historical and cultural reconstruction, I have shown that both contemporary and historical islamocentrism are manifestations of 'archetypical' idea of 'centricity' that is characteristic for all great nations, states and civilizations. In this sense, cultural islamocentrism is the embodiment of the most sublime and the continuation of the paradigms of the historical and cultural identity. Islamic history shows that at its ideals were not the same different stages, starting with the first signs of association and up to various movement directions of moral spirit. However, having become object of attention of various radical movements, this diversity ceases to be history of successive events, transforming into symbolic living whole, including their own ideas and opinions. Objectively, it is a symbolic entity is identical to the Islamic whole, which also is one of the forms, and one of the levels of political and civilizational identity. Since stage of Islamic (and national) revival chronologically coincided with the epoch of European colonial conquest and resistance to them, Islamic entity acquired a kind of spiritual and ideological paradigm for both traditional and new social forces. In this part of my article I describe in detail four main stages of early Islamic history: (i) epoch of practical prophecy, when for the first time the idea of 'divine guidance' of both state and the Ummah was formed; (ii) epoch of 'righteous caliphs,' establishing point for the idea of the sublime paradigm of religion and secular life; (iii) epoch of imperial monarchy, establishing point for the idea of a purely Imperial State; (iv) epoch of the Sultanate, establishing point for idea of Islamic (cultural) Empire. This stage coincided with the reign of the Abbasid dynasty. At this stage, a conceptual study of political history began through the generalization of previous nations' own experiences and practices, which has resulted in the development of the ideological and political systems. I conclude that throughout the entire political history of Islam, there were only these four essential cultural influences, which cyclically reproduced at later stages. Their derivatives are four institutional phases, which, in turn, gave rise to four ideological waves and four major trends in Islamic political thought, which continue to be relevant for the Islamic religious and political consciousness and its large modern images.

«Исламский феномен» есть ислам сам по себе, собственная его история, современное его состояние и перспективы его развития. Это делает данное явление проблематичным с историко-культурной точки зрения и сложным для однозначного методологического подхода. Статья представляет собой обзор работ по данной проблематике, предпринятый в доказательство гипотезы о том, что современный «исламский феномен» есть лишь религиозное выражение современного исламоцентризма. Соответственно, он является частью исторической и культурной стадии современного исламского мира, а доминирующий в нём политический аспект есть политическое проявление этого центризма. В статье анализируются различные методологические подходы к данной проблеме, показывается ограниченность и относительность их достижений. ; One of the major paradoxes, which disturb the theoretical and practical thought, is the transformation of the obvious things into the mind-boggling puzzles. This paradox was a highly theological issue in the past, but now it has turned into a part of the social, political and cultural conflicts. This transformation is connected with the inserting of God, history and 'holy' texts in the never-ending battles, which produced new difficulties to philosophical and political sciences. In this case, the contemporary Islamic phenomena may be one of the most paradoxical issues. It isn't only an issue of theory, but a practical one. In it we can see the political, economic, cultural, historical memory and reflections on the future. In it we can also see the dramatic side of modern globalization. All these aspects determine the utmost importance of such researches. Contemporary Islamic phenomenon contains Islam itself as well as its history. In this meaning Islamic phenomenon contains in itself a very complicated historical, cultural and intellectual problem, which cannot be solved by any single standard no matter what its scientific foundation is. The main idea in my research is how to explain, that the new Islamic phenomena is nothing but religious expression of what I called a new Islamic centrism. Islamic centrism in my opinion is a part of historical and cultural development of contemporary Islamic world. It has its inner permanent motivation and foundation, which reflects the fact that the domination of politics is in fact a political manifestation of this historical and cultural centrism. The domination of politics in this phenomenon during the last three decades was reflected by what I called the transformation of social consciousness from theological-religious level to the political-religious level. This methodological approach could explain the fact of arise and development of the new Islamic phenomena, its inner ability and future.

В статье представлен авторский взгляд на современный политический ислам как на исторический феномен, развернутый во времени и проявляющийся как в собственно политическом, так и, что наиболее существенно, в цивилизационном пространстве взаимоотношений западного и исламского миров. Особое внимание уделено проблеме классификации современных исламских политических движений; предложена новая версия классификации. ; This article is the second part of the general study about the modern Islamic phenomena. It continues the main ideas discussed in the previous article, in which I am tried to prove that the contemporary Islamic phenomena contains Islam itself as well as its history. It means that an Islamic phenomenon contains in itself a very complicated historical, cultural and intellectual problem, which cannot be solved by any single standard no matter what its scientific foundation is. In this case, the contemporary Islamic phenomena may be one of the most paradoxical issues. It is not only an issue of theory, but a practical one. In it we can see the political, economic, cultural reality of the contemporary Muslim world and the dramatic side of modern globalization. The new Islamic phenomenon is nothing but religious expression of what I called a new Islamic centrism. Islamic centrism in my opinion is a part of historical and cultural development of contemporary Muslim world. It has its inner permanent motivation and foundation, which reflects the fact that the domination of politics is in fact a political manifestation of this historical and cultural centrism. The domination of politics in this phenomenon during the past half century was reflected by what I called the transformation of social consciousness from theological-religious level to the political-religious level. This methodological approach can explain the fact of arise and development of the new 'political Islam', its inner ability and future. The last five decades represents the culmination of a lifetime of this political-religious phenomenon. So this article is dedicated to the analysis of 'political Islam' as a term, concept and specific manifestations of contemporary Islamic centrism. It examines the problem of classification of modern Islamic political movements. It puts also a new version of the classification. If we trace the meaning of 'political Islam' in modern various studies, so we find that the term was applied to the different, sometimes opposite ideological trends and political movements. The same thing we find in the diversity of classification of 'political Islam'. So we can reduced them to five general classifications: a class-social, ideological, religious, sociological and the fifth which can be called a 'unifying classification', it means the one which reduce all the complexity of contemporary 'political Islam' to one universal term such as Islamism, fundamentalism, terrorism and radicalism. The same thing we can say about the definition of 'political Islam'. 'Political Islam' is nothing but a visible and practical embodiment of a complex process in the world of Islam. The modern 'political Islam' manifests itself in a new environment as a result of immanent evolution of the contemporary Islamic world. From a historical point of view, rising modern 'political Islam' was connected with the 'Islamic Revolution' in Iran. It has become one of the major turning points in the history of modern Islam in general and 'political Islam' in particular. 'Islamic revolution' in Iran has made the 'political Islam' prominent and self-existing phenomena on a global scale. At the same time, I show the essence of 'political Islam' is a historical phenomenon, which combines a variety of problems of the past, present and future. So the polemic waged around this 'politicization' is an echo of the ideologically delimitation arising from the absence or weakness of the understanding of the 'phenomenon of Islamism'. 'Phenomenon of Islamism' is the most complex and largest cultural and political problem of the Muslim world. "Political Islam' is one of the strongest manifestations of Islamic centrism. This centrism gives the key to the understanding of the specifics and prospects of the Islamic phenomena in general and its political forms in particular. Everything happened and happening nowadays in the 'Muslim world' over the past two centuries, is a sort of historical phenomena of this new Islamic centrism. This centrism is necessary and transitory phenomena. It is a link in the chain of the historical evolution of the cultural Islamic centrism. Practical (political) expansion of the Islamic phenomena reflects primarily the intensification and expansion of the boundaries of the historical and political self-awareness. This process has led to the emergence of a new Islamic world as a young political world, but without strong culture. The first results of this historical process led to the defeat of traditional forces. But the failure of modern state in Muslim world gave rise to an alternative 'political Islam'. This process has forced traditional powers to leave the political theatre, but they rose again after the fail of the new national projects ('secular'). Since then began to crystallize the first features of a new socio-political and cultural movement represented in the Islamic forces. Then there would a new state of religious and political consciousness, which found its practical and theoretical expression in the phenomena of 'political Islam'.