이슬람원리주의 운동의 이념적 단일성과 정치적 다양성에 관한 연구 - 협력과 대립관계를 중심으로 = A Study on the Ideological Unity of Islamic Fundamentalism and its political Diversity - Focused on the Cooperation and Confrontation-

다국어 초록 (Multilingual Abstract)

  This paper is designed to research on the Ideological Unity of Islamic Fundamentalism and its limits. The types of Islamic Fundamentalism and its movements has been changed from time to time. In the history of Islam, the streams of Islamic politics have related with the trends of Islamic Fundamentalism. The types of Islamic movements have also related with the types of Islamic politics. The different types of Islamic Fundamentalism resulted from the political-cultural situations in the Islamic countries and their own ideologies. But in spite of the political, cultural and ideological differences, Islamic Fundamentalism has shown its unity and integration. The aim of this paper is to try to show some factors of the unity and integration in Islamic Fundamentalism, and also to find some reasons of its diversity. In chapter Ⅱ, the historical notion of Islamic Fundamentalism was described. The relationship between Islamic Politics and Islamic Fundamentalism was reshaped by viewpoints of the political-cultural cooperation and confrontation. The ideological stream of Islamic Fundamentalism started from Hanbalite Ideology against the Mu"tazila and influx of various cultures, and followed by Ibn Taymiyya, Wahhabiyya, Salafiyya and Sayyid Qutb. Ideologically Islamic Fundamentalism will be specified into three categories : Quranic Fundamentalism, Clerical Fundamentalism and Political Fundamentalism. In chapter Ⅲ, the new application of Quranic Fundamentalism in the contemporary Islamic Politics and the advent of revolutionary radicalism in Islamic Fundamentalism were described. The two key persons who led the ideological radicalization in the contemporary Islamic Fundamentalism were Ma"dudi and Sayyid Qutb. The contemporary revolutionary radicalism was related with the ideology of Sayyid Qutb. His important political ideology was the Hakimiyya of God. His spirit of the revolutionary radicalism spread among the neo-Kharijite sectarian Fundamentalism who organized a lot of Takfir organizations in Egypt. In chapter Ⅳ, the political diversity of the contemporary Islamic Fundamentalism was described. The political organizations of Islamic Fundamentalism has been appeared as a result of mass political participation of political movements and institutions. They contributed to lead rapid national integration and development of political activities. The first organization that led to unite various political activities of Islamic Fundamentalism was the Muslim Brotherhood in Egypt. The political organizations did their prominent roles for rapid social-political changes. But sometimes the variety of classes who participated in them - the lower-middle class, the higher-educated intelligentsia and the bourgeois intellectuals - has been a negative factor for the effectiveness of social-political-ideological movements. In chapter Ⅴ, the case studies of the relationship between Islamic Fundamentalism Movements and political regimes was described. Five cases - Pakistan, Egypt, Jordan, Iran and Algeria - were shown. In conclusion, the current situation of the Quranic Fundamentalism and the clash of political Fundamentalism with it were described. They all appeared as a result of the reaction to the Western culture, philosophy and colonialism and kept paces each other. It is said the background of the political Fundamentalism was the Quran and the Sunna. This is the ideological unity of these two Fundamentalism. But in the 20th and 21th century the political Fundamentalism changed its ideology as a result of the political-cultural circumstances inside and outside of each country and became more revolutionary and radical type.

목차 (Table of Contents)

• Ⅰ. 서론
  Ⅱ. 이슬람원리주의의 개념과 대립ㆍ협력관계
  Ⅲ. 코란중심 원리주의의 현대적 적용과 한계성
  Ⅳ. 현대이슬람원리주의 운동의 정치적 다양화
  Ⅴ. 현대이슬람원리주의 운동과 정치권력의 역학관계
  Ⅵ. 결론
  참고문헌