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Comment l'islam s'est-il divise ? Comment s'est construit le sunnisme ? Comment s'est forgee la martyrologie chiite ? Pourquoi y-a-t-il une non-reconnaissance reciproque des deux communautes ? Quelle est la position de l'Iran chiite face au monde sunnite ? Pourquoi les Printemps arabes ont-ils degenere confessionnellement ? Quel est le role des grandes puissances dans le conflit ? A la mort du Prophete, en 632, la jeune communaute musulmane s'est dechiree sur sa succession, declenchant la premiere grande discorde (fitna). Un desaccord reste irresolu. Apres l'echec de multiples tentatives de rapprochement au cours des siecles, on assiste aujourd'hui au retour d'une nouvelle fitna opposant les deux principales branches de l'islam, chiites minoritaires contre sunnites majoritaires a 85 %. Les causes en sont largement contemporaines : faillite de certains Etats arabes, emancipation des communautes chiites arabes, eclatement de l'autorite religieuse chez les sunnites. Ces conflits trouvent leur epicentre au Moyen-Orient, mais se propagent au reste du monde : Inde, Pakistan, Indonesie ...En 100 questions/reponses tres didactiques, l'auteur remt en perspective l'Histoire, les developpements et la realite de ce conflit confessionnel millenaire dont l'ampleur globale est inedite.

Sunnites --- Shiites --- Relations --- Shīʻah --- Islam --- Doctrines. --- SHIITES--RELATIONS--SUNNITES --- SUNNITES--RELATIONS--SHIITES --- ISLAM-- HISTORY --- Doctrines --- Shīʻah --- Shīʻah. --- Sunnites. --- History. --- Shīʻah - Relations - Sunnites --- Sunnites - Relations - Shīʻah --- Islam - Doctrines

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The book explores the complex world of Islam from the perspective of its adherents and activists in Azerbaijan. Baku, the most secular Muslim capital city, is a battlefield for the minds and souls of „ethnic Muslims.” Visiting pirs was till now the typical expression of religiosity among Azerbaijani Muslims. Sunni-Shia division was blurred. Nowadays, Shia and Sunni Muslim movements propose new distinctive identities. Foreign and local preachers took advantage of liberal religious policies of the 1990s to promote their ideas. Salafis stress the „pristine” Islam and the idea of universalism, while Shias underline rationality in their faith tradition. Turkish model of Islam is more inclusive towards local customs. Sufism, although not as powerful as before, also finds a committed audience. Finally, independent charismatic local leaders gain supporters. The book investigates how this pluralism affects both religious groups and believers. Competitive environment requires effective strategies and flexibility. In this process, the traditional dominance of Shiism is challenged by Sunni movements. Shiism, however, is not giving up and adapts its concepts and practices to contemporary contexts.

Islam --- Sunnites --- Shīʻah --- Islamic modernism --- Islamic fundamentalism --- Fundamentalism, Islamic --- Islamism --- Religious fundamentalism --- Modernism, Islamic --- Mohammedanism --- Muhammadanism --- Muslimism --- Mussulmanism --- Religions --- Muslims --- Shiites --- Relations --- Shīʻah. --- Sunnites. --- Azerbaijan. --- Sociology of Islam. --- post-Soviet. --- religious studies.

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Islamist political parties and groups are on the rise throughout the Muslim world and in Muslim communities in the West. Owing largely to the threat of terrorism, political Islam is often portrayed as a monolithic movement embodying fundamentalism and theocracy, an image magnified by the rise of populism and xenophobia in the United States and Europe. Reality, however, is far more complicated. Political Islam has evolved considerably since its spectacular rise decades ago, and today it features divergent viewpoints and contributes to discrete but simultaneous developments worldwide. This is a new political Islam, more global in scope but increasingly local in action.Emmanuel Karagiannis offers a sophisticated analysis of the different manifestations of contemporary Islamism. In a context of global economic and social changes, he finds local manifestations of Islamism are becoming both more prevalent and more diverse. Many Islamists turn to activism, still more participate formally in the democratic process, and some, in far fewer numbers, advocate violence-a wide range of political persuasions and tactics that reflects real and perceived political, cultural, and identity differences.Synthesizing prodigious research and integrating insights from the globalization debate and the literature on social movements, The New Political Islam seeks to explain the processes and factors leading to distinctive fusions of "the global" and "the local" across the landscape of contemporary political Islam. Examining converts to Islam in Europe, nonviolent Islamists with global reach, Islamist parties in Turkey, Egypt, and Tunisia, and militant Shia and Sunni groups in Syria and Iraq, Karagiannis demonstrates that Islamists have embraced ideas and practices from the global marketplace and have attempted to implement them locally. He looks closely at the ways in which Islamist activists, politicians, and militants have utilized the language of human rights, democracy, and justice to gain influence and popular support and to contend for power.

Islam and politics --- Muslim converts --- Muslims --- Sunnites --- Shiites --- Islamic fundamentalism --- Human rights advocacy --- Democracy --- Justice --- Terrorism --- Advocacy, Human rights --- Social advocacy --- National human rights institutions --- Fundamentalism, Islamic --- Islamism --- Islam --- Religious fundamentalism --- Shia Muslims --- Shiah Muslims --- Shiahs --- Shias --- Shiite Muslims --- Sunni Muslims --- Sunnis --- Islamic sects --- Mohammedans --- Moors (People) --- Moslems --- Muhammadans --- Musalmans --- Mussalmans --- Mussulmans --- Mussulmen --- Religious adherents --- Islamic converts --- Converts --- Politics and Islam --- Political science --- Islam and terrorism --- History --- Political activity --- Religious aspects --- Islam. --- Political aspects --- Political Science. --- Public Policy. --- Religion. --- Religious Studies.