Bibliografías temáticas / Ḥizb al-Baʻt₀ al-ʻArabī al-Ištirākī

Literatura académica sobre el tema "Ḥizb al-Baʻt₀ al-ʻArabī al-Ištirākī"

Autor: Grafiati
Publicado: 26 de julio de 2024

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Artículos de revistas sobre el tema "Ḥizb al-Baʻt₀ al-ʻArabī al-Ištirākī"

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Stegagno, Carlotta. "Mīšīl ʿAflaq’s Thought between Nationalism and Socialism". Oriente Moderno 97, n.º 1 (30 de marzo de 2017): 154–76. http://dx.doi.org/10.1163/22138617-12340143.

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This article analyses and describes the political thought of Mīšīl ʿAflaq, the founder—together with Ṣalāḥ al-Dīn al-Bīṭār—and the main ideologue of the Arab Baʿṯ Socialist Party (Ḥizb al-Baʿṯ al-ʿarabī al-ištirākī).1 Mīšīl ʿAflaq was an atypical figure in his contemporary Middle Eastern society, who differ from the strongmen that typified his era such as Ǧamāl ʿAbd al-Nāṣer and Qaḏḏāfī. He was an intellectual, a philosopher, who, with his ideas of Panarabism and Arab socialism affected more than a generation of Arab youth. His dream of Arab Unity became a reality from 1958-1961 with the merger of Egypt and Syria into the United Arab Republic, and the Panarabist Party he created became one of the key players in Middle East from the 1940s onwards. This paper, after sketching a brief biography of Mīšīl ʿAflaq, focuses on his understanding of Nationalism and Arab Socialism, on which his ideology is grounded. By connecting these two ideas, he created a monist ideology in which the mission of Arab Unity is both the starting point and the final goal.
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2

Lux, Abdullah. "Yemen's last Zaydī Imām: the shabāb al-muʾmin, the Malāzim, and ‘ḥizb allāh’ in the thought of Ḥusayn Badr al-Dīn al-Ḥūthī". Contemporary Arab Affairs 2, n.º 3 (1 de julio de 2009): 369–434. http://dx.doi.org/10.1080/17550910903106084.

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Excerpted from the manuscript of a forthcoming book project, this article provides essential English-language source material on Ḥusayn Badr al-Dīn al-Ḥūthī and an alternative framework to that of the mainstream media for exploring what are likely the genuine causes and nature of the wars against Ṣaʿdah, Yemen, undertaken with backing and technical assistance from the United States, if not direct complicity in the name of then President George W. Bush's administration's ‘war on terror’. In addition to shedding light on the voluminous Malāzim of Ḥusayn Badr al-Dīn and providing analysis of its various influences including Khomeini and Lebanon's Ḥizb Allāh, while at the same time demonstrating a lack of evidence for direct support by either Ḥizb Allāh or Iran, the article examines the distinct Jārūdī Zaydī nature of the only contemporary Zaydī political discourse and formulation of its kind, which is distinct from Twelver Shīʿism and antithetical to the ‘wilāyat al-faqīh’ in Iran. The article examines the origins of the Lebanese group known as al-Shabāb al-Muʾmin that would later evolve into Ḥizb Allāh and the history of Yemen's Tanẓīm al-Shabāb al-Muʾmin from which al-Ḥūthī would draw his core group of supporters, and it aims to decipher the nature of the relation between al-Ḥūthī's thought and Khomeini's Islamic Revolution in Iran as well as its grounding in the Jārūdī Zaydī sect and the Zaydīyah at large. The article includes excerpts from an interview with Ayatollah Muḥammad Ḥusayn Faḍlallah on the subject, new statements from the Office of ʿAbd al-Mālik al-Ḥūthī in Ṣaʿdah, and in-depth analysis of the Malāzim with exhaustive citations in translation – all never before published – all of which provide essential reading for understanding the objective historical conditions as well as the political, cultural, tribal, ideological, and sectarian dimensions of the wars against Ṣaʿdah.
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3

Burdah, Ibnu. "New Trends in Islamic Political Parties in the Arab Spring Countries". Al-Jami'ah: Journal of Islamic Studies 52, n.º 2 (20 de diciembre de 2014): 459. http://dx.doi.org/10.14421/ajis.2014.522.459-485.

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The recent developments of Islamic political parties in the Arab spring countries show new orientation and agendas, i.e. reconfirmation of their commitment to democratic values, strengthening civil society, and adopting human rights principles. In the same time, they indicate not to be interested in the old Islamic agendas relating to jihad for Islamic states (dawlah Islāmiyah) and “global Islamic government” under one centralized caliphate (al-khilāfah al-Islāmiyyah). It is the case of Justice and Development Party (Ḥizb al-‘Adālah wa’l-Tanmiyah) in Morocco, Freedom and Justice Party (Ḥizb al-Ḥurriyyah wa’l-‘Adālah) in Egypt, and Awakening Party (Ḥizb al-Nahḍah) in Tunis. This paper seeks to explore and explain this new fact. Based on literary research and interviews with the leaders of the Justice and Development Party (Ḥizb al-‘Adālah wa’l-Tanmiyah) in Morocco, the paper concludes that the new orientation and agendas of Islamic political parties in the Arab spring states are related to democratization in the world, strong waves of Arab spring in many Arab states, and the dynamics of the internal parties.[Perkembangan mutakhir partai-partai politik Islam di sejumlah negara Arab “Musim Semi” menunjukkan adanya perubahan orientasi dan agenda baru, berupa penegasan kembali komitmen mereka terhadap nilai-nilai demokrasi, penguatan masyarakat sipil, dan adopsi prinsip-prinsip hak asasi manusia. Pada saat yang sama, mereka tampak kurang tertarik kepada agenda-agenda politik Islam lama seperti jihad bagi pendirian negara Islam dan pendirian pemerintahan Islam global di bawah satu khalifah yang tersentralisasi. Hal ini relevan terhadap kasus Partai Keadilan dan Pembangunan (Ḥizb al-‘Adālah wa’l-Tanmiyah) di Maroko, Partai Kebebasan dan Keadilan (Ḥizb al-Ḥurriyyah wa’l-‘Adālah) di Mesir, dan Partai Kebangkitan (Ḥizb al-Nahḍah) di Tunisia. Artikel ini berupaya mengeksplorasi dan menjelaskan fakta baru ini. Berdasarkan kajian pustaka dan wawancara dengan sejumlah petinggi Partai Keadilan dan Pembangunan di Maroko, penulis berkesimpulan bahwa orientasi baru ini terjadi akibat dari gelombang demokratisasi dunia, “angin kencang musim semi” Arab yang begitu kuat, dan dinamika internal partai.]
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Imad, Abdul Ghany. "A topography of Sunni Islamic organizations and movements in Lebanon". Contemporary Arab Affairs 2, n.º 1 (1 de enero de 2009): 143–61. http://dx.doi.org/10.1080/17550910802576213.

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In this data-filled account, the author provides a concise and informative topography of Lebanon's oft-neglected Sunni Islamic movements – dealing with their origins, orientations, founding members and various socio-political and institutional initiatives. Rare details are provided on movements and affiliated institutions – including schools, mosques and media organizations – of the Lebanese tableau where scholarly interest has been dominated by concentration on Ḥizb Allāh. Included are reviews of al-Jamāﺀah al-Islāmīyah (the Islamic Group); Jabhat al-ﺀAmal al-Islāmī (the Islamic Action Front); Ḥarakat al-Tawḥīd al-Islāmī (the Islamic Tawḥīd Movement); Ḥizb al-Taḥrīr al-Islāmī (the Islamic Liberation Party); Jamāﺀat al-Daﺀwah wa al-Tablīgh (the Daﺀwah and Tablīgh Group); Jamﺀiyat al-Mashārīﺀ al-Khayrīah al-Islāmīyah–al-Aḥbāsh (The Association of Islamic Charitable Initiatives); as well as the major Lebanese salafist movements.
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Anni, Dhur y Lukman Hakim. "THE MEANING OF THE RECEPTION OF THE LETTERS MUQAṬṬA’AH IN ḤIZB AL-NAṢR BY ABÛ AL-ḤASAN AL-SHÂDHILÎ". Jurnal Studi Ilmu-ilmu Al-Qur'an dan Hadis 21, n.º 2 (29 de julio de 2020): 273. http://dx.doi.org/10.14421/qh.2020.2102-02.

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The meaning of the letters muqaṭṭa’ah at the beginning of several surahs in the Qur'an is still considered mysterious. Many narrations show the search for their meaning by relating to the virtue and purpose of using these letters. The virtue explained by the Prophet and his companions made these letters used in their literal form, such as Abû al-Ḥasan al-Shâdhilî, who used them as part of the dhikr in the Ḥizb al-Naṣr. This study aims to find al-Shâdhilî’s acceptance in his collection of dhikr and prayers. To achieve this purpose, this study uses qualitative methods with data analysis techniques using diachronic approaches and syntagmatic analysis introduced by Ferdinand de Saussure. This study found a shift in meaning and acceptance of the letters muqaṭṭa’ah carried out by al-Shâdhilî. Al-Shâdhilî uses the letters muqaṭṭa’ah as part of the intermediary to make prayer more acceptable. This is based on the view that these letters contain the names of the Great God. Al-Shâdhilî’s shift in acceptance of the letters muqaṭṭa’ah in the Arab community has a significant difference with the acceptance of the Arab community for the Qur'an, which tends to be informative, so acceptance is done by exegesis, whereas al-Shâdhilî accepted the letters functionally in the performative realm.
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Millati, Halya y Miatul Qudsia. "CHARISMATIC AUTHORITY IN THE TRADITION OF READING HIZB HIRZ AL-JAUSHAN AT PESANTREN HIDAYATUL MUBTADI-AAT". Jurnal Studi Ilmu-ilmu Al-Qur'an dan Hadis 21, n.º 2 (29 de julio de 2020): 369. http://dx.doi.org/10.14421/qh.2020.2102-07.

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Muslim society’s acceptance of a hadith is manifested in many behaviors, one of which is the use of the hadith sentences as a prayer and dhikr that manifests in a ḥizb. The hadith used as part of the ḥizb is a hadith containing prayers taught by Allah to the Prophet during the battle of Uhud. This hadith is known as the Jawshân Hadith, so the ḥizb born from the act of interpreting the hadith is called the ḥizb Ḥirz al-Jawshân. This study aims to find motives that encourage the community, especially students at Pesantren Hidayatul Mubtadi-aat, in the reception of the hadith in the form of ḥizb reading. To achieve this purpose, this study uses a field study method using Marx Weber’s charismatic authority approach. This research found that the reading, which was done by santri Hidayatul Mubtadi-aat, was a form of performative effort on Jawshân hadith. This is based on a shift in the understanding of the hadith from the informative function to the performative function in the time of al-Ḥusayn. The reading, which was done by santri Hidayatul Mubtadi-aat, was not caused by their understanding of the hadith content, but rather due to the encouragement from outside of themselves to accept the hadith. The encouragement comes from Kiai, who has a charismatic factor so that santri submit and obey without knowing the reasons for the order.
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Mujiburrahman, Mujiburrahman. "Kritik Terhadap Pemahaman Ḥizb al-Taḥrīr Atas Hadis-Hadis Khilāfah". Refleksi 15, n.º 1 (8 de noviembre de 2018): 93–112. http://dx.doi.org/10.15408/ref.v15i1.9707.

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Tulisan ini menunjukkan kekeliruan Ḥizb al-Taḥrīr dalam memahami hadis-hadis Nabi saw yang diklaim memberikan legitimasi menyangkut keharusan menegakkan khilāfah. Tulisan ini juga sekaligus mengafirmasi kesimpulan beberapa sarjana Muslim, di antaranya adalah Alī‘Abd al-Rāziq, yang menyatakan tidak adanya teks-teks suci keagamaan yang mendasari keharusan menegakkan khilāfah.Secara referensial, tulisan ini berangkat dari kajian terhadap literatur hadis.
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Radtke, Bernd. "Von Iran nach Westafrika Zwei Quellen für Al-ḥāğğ ʿUmars Kitāb Rimāḥ ḥizb Ar-Raḥīm: Zaynaddīn Al-Ḫwāfī und Samsaddīn Al-Madyanī". Die Welt des Islams 35, n.º 1 (1995): 37–69. http://dx.doi.org/10.1163/1570060952598030.

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Fawaid, Ahmad y Nafi'ah Mardlatillah. "Bias Ideologis Tafsir Hizb al-Tahrīr". MAGHZA: Jurnal Ilmu Al-Qur'an dan Tafsir 5, n.º 2 (25 de diciembre de 2020): 184–209. http://dx.doi.org/10.24090/maghza.v5i2.4243.

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This article figures out ideological biases in Abū Rashtah Book’s, al-Taysīr fī 'Ulūm al-Tafsīr: Tafsir al-Baqarah. As a figure of ḥizb al-taḥrīr, Abū Rashtah's interpretation strengthens his organization's ideology and to oppose the ulama's interpretation. This article questions how the al-Taysīr methodology was used by Abū Rashtah for interpreting al-Qur'an and how the biases of Abū Rashtah's interpretation in his book. By using thematic writing techniques on khilāfah verses and using descriptive analysis methods, This research concludes that the method of interpretation applied in his book prioritizes linguistic analysis and the use of reason. Through this method of language based on reason, it was found that there were ideological biases. One of them is the persuasion of the enforcement of the khilāfah Islamiyyah system when he interprets the QS. Al-Baqarah: 30. Abū Rashtah is of the view that this verse is the normative basis for the enforcement of the khilāfah system. Apart from the above verse, the invitation to enforce the khilāfah system can also be found in the QS interpretation of al-Baqarah: 105. Abū Rashtah believes that the Khilāfah Islamiyyah will soon be established on the face of the earth according to Allah's promise.
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Sofi, Mohammad Dawood. "Ḥizb al-Nahḍah: from revolution to government and to a second referendum". Contemporary Arab Affairs 8, n.º 3 (1 de julio de 2015): 398–407. http://dx.doi.org/10.1080/17550912.2015.1050280.

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The year 2011 witnessed watershed events in the countries of the Middle East and North Africa (MENA), resulting in long-awaited political and social transformation, with Tunisia acting as catalyst and modus operandi for the other countries of the region. Although the so-called ‘Arab Spring’ now seems to be gripped in a stalemate in Egypt, where vagueness still prevails, and in Syria and Libya, where the security situation continues to be extremely precarious and unstable, there seems to be a wind of change in the political context in Tunisia, where on 26 October 2014 the population witnessed the second post-revolution elections. The political party Ḥizb al-Nahḍah (Renaissance Party), officially founded in 1981, has been having a considerable impact on the political milieu of the region since its political career has experienced a renewed boost. Furthermore, Salafism has emerged as a legitimate force in the country demanding al-Nahḍah to redefine its role and strategy. While in power al-Nahḍah faced multifarious political, social and economic challenges that compelled it to devise new strategies and policies to suit the changing socio-political climate. In addition to exploring post-revolution transitions and transformations in Tunisia, this paper focuses on Ḥizb al-Nahḍah, the issues and challenges it encountered while in power, and those that lie ahead.
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Tesis sobre el tema "Ḥizb al-Baʻt₀ al-ʻArabī al-Ištirākī"

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Alchehazeh, Alfrihat Fouzieh. "La conception de l'Etat et les fondements du pouvoir selon Antun Sa'adeh". Paris 10, 1995. http://www.theses.fr/1995PA100084.

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La première partie est consacrée a l'étude de la biographie d’Autun Sa'adeh et de son œuvre depuis sa naissance le 1er mars 1904 jusqu'à sa mort, le 8 juillet 1949. Cette partie comporte deux chapitres : a) les grands évènements privés et publics de Sa’adeh ainsi qu'un expose de ses écrits et de ses actions ; b) la relation totalement particulière qui réunit Autun Sa’adeh et Khalil Sa’adeh, son père, dans l'action nationale commune entre 1920 et 1930. La deuxième partie est une "introduction à l'étude de l'œuvre politique de Sa’adeh" : a) sa "nouvelle philosophie" qui prétend apporter une solution globale aux problèmes socio-politiques du monde contemporain ; b) la question nationale, axe de l'idéologie de Sa’adeh, la souveraineté, l'indépendance et l'unité sociale de la nation syrienne ; c) l'étude des développements politiques, économiques et intellectuels de la première moitié de notre siècle et des critiques formulées par Sa’adeh à l'encontre de la démocratie occidentale, du communisme, du fascisme et le phénomène des conflits d'intérêts entre les nations. La troisième partie est composée de : a) les définitions de la conception de l'état selon Sa’adeh ; b) les sources de la pensée démocratique de Sa’adeh qui résident dans l'héritage politique de la nation syrienne et ses grandes expériences dans ce domaine ; c) les critiques formulées par Sa’adeh à l'encontre du régime démocratique représentatif qui a fait faillite, selon lui ; d) les principes politiques et les règles constitutionnelles du régime syrien nationaliste : le régime est la démocratie "expressive"
The thesis is divided into three main divisions: 1. Biography of Antun Sa'adeh as a man and as a writer and political party founder from his birth on 1st march 1904 to his death on 8 July 1949. The relationship with his father Khalil Sa’adeh, their common national action between 1920 and 1930 and their separation based on ideological reasons. 2. Introduction for studying the "new philosophy" proposed by Sa’adeh as well as his global solution for the socio-political problems. The national question as the axe of his ideology-critics formulated by Sa’adeh concerning western democracy, communism, fascism, and the interest's conflicts between nations in the second half of our century. 3. The definitions of state's conception according to Sa’adeh the sources of Sa'adeh's democratic ideas. The political principals and the constitutional rules of Syrian national system: "the expressive democracy"
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2

Laval, Thibaud. "L'appel de la révolution : origines, formation et expansion du Parti al-Daʿwa al-islāmiyya en Iraq (1948-1981)". Electronic Thesis or Diss., Paris, EHESS, 2023. http://www.theses.fr/2023EHES0156.

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Fondé dans les villes saintes de l’Iraq suite au renversement de la monarchie hachémite en 1958, le parti al-Daʿwa al-islāmiyya fut l’une des premières organisations islamiques chiites à voir le jour au Moyen-Orient. Il se diffusa dans tout l’Iraq, recruta des chiites mais aussi des sunnites, et se fit le porte-drapeau d’une révolution radicale visant à créer une société islamique utopique. Cette thèse démontre que si le sayyid Muḥammad Bāqir al-Ṣadr (1935-1980) est considéré comme son fondateur et son idéologue, il joua un rôle marginal dans l’histoire de ce parti. Cette thèse démontre que Muḥammad Hādī al-Subaytī (1930-1988), un intellectuel révolutionnaire issu du Ḥizb al-Taḥrīr, en fut le principal théoricien et dirigeant entre 1958 et 1981. Le parti al-Daʿwa al-islāmiyya fut une véritable version chiite du Ḥizb al-Taḥrīr, dont il partage en grande partie l’idéologie et la grammaire d’action. Cette influence jugée sunnite fut contestée au sein de l’organisation par des militants souhaitant chiitiser son idéologie ; le parti fut ainsi traversé par de nombreuses rivalités idéologiques et doctrinales
Founded in the holy cities of Iraq following the overthrow of the Hashemite monarchy in 1958, the Islamic Daʿwa Party was one of the first Shīʿī Islamic organizations to emerge in the Middle East. It spread throughout Iraq, recruiting Shiites as well as Sunnis, and became the standard-bearer of a radical revolution aimed at creating a utopian Islamic society. This thesis demonstrates that while Sayyid Muḥammad Bāqir al-Ṣadr (1935–1988) is considered its founder and ideologue, he played a marginal role in the party’s history. This thesis demonstrates that Muḥammad Hādī al-Subaytī (1930–1988), a revolutionary intellectual from the Ḥizb al-Taḥrīr, was its main theorist and leader between 1958 and 1981. Islamic Daʿwa Party was a true Shīʿī version of the Ḥizb al-Taḥrīr, with which it largely shared its ideology and grammar of action. This influence, considered Sunni, was contested within the organization by militants wishing to Shiitize its ideology; the party was thus traversed by numerous ideological and doctrinal rivalries
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3

Sladkovský, Daniel. "Chalífát v ideologii Hizb at-tahrír". Master's thesis, 2016. http://www.nusl.cz/ntk/nusl-344173.

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(in English): This master's thesis is based on analysis of the essential sources of the international organization Ḥizb al-taḥrīr providing focus on its concept of the caliphate which is compared to other international Islamist organizations that struggle for the restoration of the abolished caliphate.
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Libros sobre el tema "Ḥizb al-Baʻt₀ al-ʻArabī al-Ištirākī"

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Ḥizb al-Baʻth al-ʻArabī al-Ishtirākī (Syria). Qiyādah al-Qawmīyah. Niḍāl Ḥizb al-Baʻth fī Filasṭīn. Dimashq: Ḥizb al-Baʻth al-ʻArabī al-Ishtirākī, al-Qiyādah al-Qawmīyah, al-Amānah al-ʻĀmah, Hayʼat al-Abḥāth al-Qawmīyah, 2011.

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2

Dawrāt majlis al-ḥizb: 1947-1957. Dimashq: Dār Ṭalās, 1991.

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Firizlī, Sulaymān. Ḥurūb al-Nāṣirīyah wa-al-Baʻth. Bayrūt, Lubnān: Nawfal, 2016.

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4

Ghāmidī, Saʻīd ibn Nāṣir. Ḥizb al-Baʻth: Tārīkhuhu wa-ʻaqāʾiduh. al-Riyāḍ: Dār al-Waṭan lil-Nashr, 1991.

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5

Ḥizb al-Baʻth: Tārīkhuhu wa-ʻaqāʼiduh. Jiddah: Dār al-Mujtamaʻ lil-Nashr wa-al-Tawzīʻ, 1991.

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6

Fūlādzādah, ʻAbd al-Amīr. Idiʾūlūzhī-i Ḥizb-i Sūsiyālīst-i Baʻs̲-i ʻIrāq. Qum: Daftar-i Tablīghāt-i Junbish-i Rāndahʹshudagān-i ʻIrāqī, 1990.

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7

Nūnū, Muṭīʻ. Dawlat al-Baʻth wa-Islām ʻAflaq: Ḥaqāʾiq tārīkhīyah wa-qaḍāyā muʻāṣirah, 1940-1990 M. [Cairo]: M. al-Nūnū, 1994.

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8

al-Ḥayy, Aḥmad Tuhāmī ʻAbd. Ḥizb Miṣr al-ʻArabī al-Ishtirākī. [Cairo]: Markaz al-Dirāsāt al-Siyāsīyah wa-al-Istirātījīyah, 2005.

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Ṣāliḥ, Khālid ʻAlī. ʻAlá ṭarīq al-nawāyā al-ṭayyibah: Tajribatī maʻa Ḥizb al-Baʻth. Beirut, Lebanon: Riyāḍ al-Rayyis lil-Kutub wa-al-Nashr, 2000.

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Ismāʻīl, Fāʼiz. Maʻa bidāyāt al-Baʻth. 2a ed. Dimashq: Dār Ṭalās, 1989.

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Capítulos de libros sobre el tema "Ḥizb al-Baʻt₀ al-ʻArabī al-Ištirākī"

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"Some Observations on the Ḥizb al-Baḥr (the “Litany of the Sea”)". En Ein Meer und seine Heiligen, 265–73. Wilhelm Fink Verlag, 2018. http://dx.doi.org/10.30965/9783846760710_015.

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"Some Observations on the Ḥizb al-Baḥr (the “Litany of the Sea”)". En Ein Meer und seine Heiligen, 265–73. Verlag Ferdinand Schöningh, 2018. http://dx.doi.org/10.30965/9783657785216_015.

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Ženka, Josef. "A Mamlūk-Andalusi Holograph Manuscript of the Former Marīnid Chancellor Muḥammad Ibn Ḥizb Allāh al-Wādī Āshī (d. 788 H/1386 CE)". En The Maghrib in the Mashriq, 477–512. De Gruyter, 2021. http://dx.doi.org/10.1515/9783110713305-018.

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