Nih orang keren bangett.. kesimpulannya tentang muslim sangat akurat untuk seseorang yang bukan muslim. Makin demen sama die deh.. 4tpes.wordpress/2015/01/12/tradicion-e-islam/ Tradition and Islam Alexander Dugin by Alexander Dugin - 1. The value of Islam. In todays world, Islam is a world religion more actively resisting the forces of globalization. This makes the Islamic factor is paramount to the front of traditionalism. In this war with Islam, the US and the ideologue of the End of History Francis Fukuyama, even tried to introduce the term Islamofascism to better discredit the faith. As a rule, the United States tend to designate Islam as the new enemy number one. Now it is almost an official US position, while Bush was merely formal. And therefore Islam should be treated as a priority battlefield against US imperialism, modern and postmodern world and globalization. This determines the value and importance of Islam. 2. Islam is diverse . Consider Islam as something unified and coherent, as homogeneous, is an illusion or an empty concept. This concept is found in three cases: the ignorant masses (which are almost always wrong because the topic is incompatible with the truth); in the propaganda of the world centers of power (using the specific political purposes); mouth of the theoretical assumptions of pure Islam (Salafi, Wahhabi, etc.), sometimes called conventionally Islamic fundamentalism, fundamentalism. The first two cases are clear. The third case is a perfect innovation tending to take the place of existing Islam (the traditional Islam) as a religious confession, under the guise of a return to roots. Something similar is held by Protestants, proposing back to true Christianitys origins, but creating something completely new that has little to do with Christianity. The pure Islam is close to this. 3. We have to look outside Islam myths as is, in its diversity. That should shed light on the theological, historical, geopolitical, ethnic each of their schools aspects. This is a gigantic task, which can not be serious about Islam. The main dividing line is between Sunnis and Shiites. . 4. Shiites is clear that the Shiite minority is a completely different issue - metaphysics, geopolitical and ethnically. In general, Shiism (and all branches and heterodox duodenarias septenary, especially Sufism and Iranian Ishraq), is very similar to traditionalism. No universal dimension and allows large differences. Particularly important is his messianic sense (the Mahdi), because this way it is easier to find common ground with the traditionalist understanding of the nature of modern and postmodern world as the discovery of the Cosmic Egg from the outside and as a great parody. 5. The Sunnis. Traditional Salafi Islam The Sunni majority can be divided by several factors: allow Sufism and Wahhabism not allow (like the real Hanbalite Wahhabism). 6. Taçawuf. These Sunni schools that are tolerant of esotericism and thus have a dimension which to build a relationship with the traditionalist approach. The world of Sufism itself is vast. Many Tarîqah dispute between them. Some eventually proselytizing and joining the New Era. Others are closed and almost become folk ethnic sects. The most interesting are those that follow the taçawuf , which are rooted in its traditions, Orthodox, but have an open mind about the reality of the modern world in their sociological, geopolitical, axiological and economic aspects. There are few, but very important. The setting taçawuf is quite extensive. A text orientation would be manifestly necessary, emphasizing the radical and incompatible values Tarîqah with modernity and postmodernity, as well as describing the general behavior strategy (without going into detail) of a Sufi for the end of the world. The prerequisites for this are numerous. But that sum or its author are absent. But finally, should end up appearing. 7. The traditional Islam as a whole. There is no intellectual guide for the last days in the context of traditional Islam habitual. This is understandable, since it presents no conceptual unit. Traditional Islam is present, represents the vast majority of modern Muslims, but there is no general eschatological orientation for the ummah global. All that is after the initial test, is a sect Salafism. This is not surprising: eschatology focuses on sects, and the Salafists generally try to be . ummah However, the eschatological sense, anti-globalization, anti-American, anti-modern, anti-postmodern is extremely developed among Muslims. It would appear desirable to see a publication by notebooks could be [entitled] Traditional Islam and to serve as a platform to present the positions of the particular varieties of Islamic communities. 8. The Salafis and Salafi overall project. Salafism, Islam Puro is leading the political struggle in the Muslim section of the modern world. This is a fact and can not be denied. This is where we find the clearest and simplest well-defined end strategy, global thinking,: setting the global Islamic state, the imposition of Sharia, the organization of society according to Islamic principles on a global scale, doctrine of the house of war ( Dar al-Harb ) where there is a house of Islam ( Dar al-Islam ), etc ... It is obvious that in this program there are other acceptable and unacceptable things traditionalism. Acceptable is the struggle against the common enemy; unacceptable given the alternative proposal, in fact, this Islamic project is more accurately called the Salafi project. It is important to understand the metaphysics of Salafist project. His metaphysics is not neutral, is built on the rejection of the esoteric and traditionalism, which are defined here as the shirk diversion pure Islam. The roots of the conflict go back to the Mutazilites and opponents of philosophers and Sufis. The Salafist project is radically anti-Shiite, anti-Sufism, and anti-traditional. And this is not a hallmark of the Salafists individually but compulsory metaphysics of all this movement. This ambiguity is geopolitically reflected in the close relations between Salafism (including Bin Laden and Al-Qaeda), Brzezinski and the CIA during the war in Afghanistan in the fact that Americans always have Salafists services, enabling them to interfering in the sovereign affairs of countries trying to resist the United States (Iraq, Libya, Syria, more anti-Russian Salafism in the North Caucasus), but then also Salafists who are active in the anti -globalization attacking US forces. This ambiguity should be conceptualized turning constantly to encourage this dialogue, to explain all aspects of the conflict. In the global battle against Dajjal - what is the role of Salafism? We leave this question open. 9. Islam in Russia. position, role and place of Islam in Russia. We must examine the eschatological and traditionalist positions. So we must earnestly implement all previous Russian situation thesis. Islam is part of the Russian space developed in the course of centuries. But the Russian Islam has not adopted the same positions as in the West - globalization, the United States, liberalism, postmodernism. The position of the [Islamic] authorities is elusive and can be interpreted in different ways. The forces of Dajjal are easy to guess here. In support of the World Cup and Russian liberal faction, try to use to Muslims, but also appoint the Russian Muslims as migrants, immigrants, etc. It is a strategy to weaken the potential enemy of the West. We must work to oppose an eschatological alliance of Muslims and Orthodox Christians (in Russia) against the United States, Western liberalism and modernization. This is the most solid with a traditional Russian Islam point of contact; is not yet a fact, but it is theoretically correct address for this dialogue. In the intellectual field even further by the neo-Platonic similarities. And externally, this leads to a joint opposition to the West, liberalism and postmodernism. But here the traditional Islam is often passive and limited to diplomatic formulas instead of proposing a common strategy. Aspects modernist pro-Western and liberal of Russian power, corruption and decadence of society, traditions and customs, horrified us and Muslims must fight these problems with them [= with Muslims] , fight side by side and not against each other. The main problems arise with Salafism. Play the role of a scarecrow to discredit Islam entirely, and radical projects exacerbate the conflict between Muslims and eschatological trend similar trend forces of other religions, or just instinctive opponents of globalization. There is no room here for a meaningful and stimulating dialogue. 10. Summary: Islam and tradition. Islam is directly connected to Tradition. It is an indisputable fact. And this fact should be recognized by traditionalists. Islam is active and in favor of a traditional society. This should be supported. But Islam is not the only tradition him. Tradition can [also] be non-Islamic. If Muslims accept that and accept the terms of multipolarity, then an active dialogue and close cooperation, including in the military, should be encouraged to oppose the postmodern world and the Antichrist / Dajjal. If we face a contemporary Protestant version innovative and committed universalism and exclusivism, under the mask of the defense of pure Islam, it will take a cautious and serious effort to undo this geopolitical and metaphysical knot, to resume the thread in one way or another. Islamophobia is an evil, but evil can also be the activity in favor of Islamization [y] presented under the banner of pure Islam. Everyone should follow his tradition. If we fail, then the blame must be placed on us, not on the Tradition. On a purely individual choice is possible, but seeing the Russians converted en masse to Islam disgusts me because seek power outside themselves and their tradition and are therefore sick, weak and cowardly.
Posted on: Sat, 24 Jan 2015 16:08:47 +0000
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