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Orignally published in 1969, this monograph has become known as a standard source for the history of the revivalist Egyptian movement, the Muslim Brethren, up to the time of Nasser. The work has been reissued for those scholars and students interested in the Muslim revival.
"Perhaps more than any other, this book gives the background necessary to understand the purpose and mindset of today’s religious radicals. In this classic study of the roots of Islamic extremism, Gilles Kepel demonstrates the pivotal role of the Egyptian connection. He skillfully traces the story of Islamic anti-modernism in Egypt from the early part of the 20th century to its tragic involvement in some of the most violent incidents in recent years, including the terrifying attacks on the World Trade Center in 1993 and 2001. Kepel’s treatment is even-handed and sensitive, though the world he uncovers is the dark side of today’s global culture."—Mark Juergensmeyer, author of Terror in the Mind of God: The Global Rise of Religious Violence
In the wake of the news that the 9/11 hijackers had lived in Europe, journalist Ian Johnson wondered how such a radical group could sink roots into Western soil. Most accounts reached back twenty years, to U.S. support of Islamist fighters in Afghanistan. But Johnson dug deeper, to the start of the Cold War, uncovering the untold story of a group of ex-Soviet Muslims who had defected to Germany during World War II. There, they had been fashioned into a well-oiled anti-Soviet propaganda machine. As that war ended and the Cold War began, West German and U.S. intelligence agents vied for control of this influential group, and at the center of the covert tug of war was a quiet mosque in Munich—radical Islam’s first beachhead in the West. Culled from an array of sources, including newly declassified documents, A Mosque in Munich interweaves the stories of several key players: a Nazi scholar turned postwar spymaster; key Muslim leaders across the globe, including members of the Muslim Brotherhood; and naïve CIA men eager to fight communism with a new weapon, Islam. A rare ground-level look at Cold War spying and a revelatory account of the West’s first, disastrous encounter with radical Islam, A Mosque in Munich is as captivating as it is crucial to our understanding the mistakes we are still making in our relationship with Islamists today
A schism has emerged between mainstream Islamist movements in the Muslim world (e.g. Hamas of Palestine and Hezbullah of Lebanon) and the uprooted militants who strive to establish an imaginary ummah, or Muslim community, not embedded in any particular society or territory. Roy provides a detailed comparison of these transnational movements, whether peaceful, like Tabligh Jamaat and the Islamic brotherhoods, or violent, like Al Qaeda. Neofundamentalism, he argues, is both a product and an agent of globalization.
In the nineteenth century, the Russian Empire's Middle Volga region (today's Tatarstan) was the site of a prolonged struggle between Russian Orthodoxy and Islam, each of which sought to solidify its influence among the frontier's mix of Turkic, Finno-Ugric, and Slavic peoples. The immediate catalyst of the events that Agnes Nilufer Kefeli chronicles in Becoming Muslim in Imperial Russia was the collective turn to Islam by many of the region's Krashens, the Muslim and animist Tatars who converted to Russian Orthodoxy between the sixteenth and eighteenth centuries.The traditional view holds that the apostates had really been Muslim all along or that their conversions had been forced by the state or undertaken voluntarily as a matter of convenience. In Kefeli’s view, this argument vastly oversimplifies the complexity of a region where many participated in the religious cultures of both Islam and Orthodox Christianity and where a vibrant Krashen community has survived to the present. By analyzing Russian, Eurasian, and Central Asian ethnographic, administrative, literary, and missionary sources, Kefeli shows how traditional education, with Sufi mystical components, helped to Islamize Finno-Ugric and Turkic peoples in the Kama-Volga countryside and set the stage for the development of modernist Islam in Russia.Of particular interest is Kefeli’s emphasis on the role that Tatar women (both Krashen and Muslim) played as holders and transmitters of Sufi knowledge. Today, she notes, intellectuals and mullahs in Tatarstan seek to revive both Sufi and modernist traditions to counteract new expressions of Islam and promote a purely Tatar Islam aware of its specificity in a post-Christian and secular environment.
“A welcome expansion of the fragile territory known as common ground.” —The New York Times When Reza Aslan’s bestseller Zealot came out in 2013, there was criticism that he hadn’t addressed his Muslim faith while writing the origin story of Christianity. In fact, Ross Douthat of The New York Times wrote that “if Aslan had actually written in defense of the Islamic view of Jesus, that would have been something provocative and new.” Mustafa Akyol’s The Islamic Jesus is that book. The Islamic Jesus reveals startling new truths about Islam in the context of the first Muslims and the early origins of Christianity. Muslims and the first Christians—the Jewish followers of Jesus—saw Jesus as not divine but rather as a prophet and human Messiah and that salvation comes from faith and good works, not merely as faith, as Christians would later emphasize. What Akyol seeks to reveal are how these core beliefs of Jewish Christianity, which got lost in history as a heresy, emerged in a new religion born in 7th Arabia: Islam. Akyol exposes this extraordinary historical connection between Judaism, Jewish Christianity and Islam—a major mystery unexplored by academia. From Jesus’ Jewish followers to the Nazarenes and Ebionites to the Qu’ran’s stories of Mary and Jesus, The Islamic Jesus will reveal links between religions that seem so contrary today. It will also call on Muslims to discover their own Jesus, at a time when they are troubled by their own Pharisees and Zealots.
These essays support the argument that strong and effective presidential leadership is the most important prerequisite for South Korea to sustain and project its influence abroad. That leadership should be attentive to the need for public consensus and should operate within established legislative mechanisms that ensure public accountability. The underlying structures sustaining South Korea’s foreign policy formation are generally sound; the bigger challenge is to manage domestic politics in ways that promote public confidence about the direction and accountability of presidential leadership in foreign policy.
Analyzes Muslim countries' contemporary problems, particularly violence, authoritarianism, and underdevelopment, comparing their historical levels of development with Western Europe.
The Muslim Brotherhood is one of the most influential Islamist organisations today. Based in Egypt, its network includes branches in many countries of the Near and Middle East. Although the organisation has been linked to political violence in the past, it now proposes a politically moderate ideology. The book provides an in-depth analysis of the Muslim Brotherhood during the years of al-Hudaybi’s leadership, and how he sought to steer the organization away from the radical wing, inspired by Sayyid Qutb, into the more moderate Islamist organization it is today. It is his legacy which eventually fostered the development of non-violent political ideas. During the years of persecution, 1954 to 1971, radical and moderate Islamist ideas emerged within the Brotherhood’s midst. Inspired by Sayyid Qutb’s ideas, a radical wing evolved which subsequently fed into radical Islamist networks as we know them today. Yet, it was during the same period that al-Hudaybi and his followers proposed a moderate political interpretation, which was adopted by the Brotherhood and which forms its ideological basis today.