臺灣博碩士論文加值系統

原教旨主義是穆斯林世界回應現代化所產生的政治與社會思想，尤其當時代表穆斯林世界的鄂圖曼帝國在現代化的過程中逐漸崩解，不僅結束一統的伊斯蘭社群，同時因財政與內政問題下喪失政治與經濟的主權。現代化伴隨著西方殖民主義在穆斯林世界投下負面陰影，卻也激發了Jamal ad-Din al-Afghani等人，期望以社群團結回應殖民主義的思想，是為現代伊斯蘭原教旨主義的濫觴。
al-Afghani的思想為後人繼承，弟子Muhammad ‘Abduh建立了伊斯蘭的理性主義，一方面回應西方對伊斯蘭的誤解，另一方面論證穆斯林及其社群自身權利的來源。Rashid Rida則透過al-Afghani的政治架構來表現‘Abduh對社群權利的肯定，提出「新哈里發制度」作為嘗試。原教旨主義的嘗試，雖然沒有成功，迄至二十世紀，民族主義成為穆斯林爭取獨立的意識形態，尤其埃及受到英國勢力的入侵，企圖更形強烈。埃及民族主義日趨世俗化，卻遲遲未能解決問題，終於導致日後伊斯蘭原教旨躍然而起。
第一次世界大戰結束後，創立穆斯林兄弟會的Hasan al-Banna以行動發起伊斯蘭原教旨主義的運動，以積極而群體的方式涉入政治與社會事務，並指出伊斯蘭和民族國家之間的融通，期望以穆斯林社群作為「跨國之國」來統整穆斯林世界的力量。在政治體制上，甚至主張神聖統治下的伊斯蘭民主。這種具有政治與文化歸屬感的政治體制，既是一種追求政治、經濟獨立自主的力量，同時也是文化認同與原生的產物。
然而，原教旨主義的政治理念從未落實。埃及在歷經三十餘年的君主立憲後為軍人推翻，一九五二年由那瑟主導的社會主義共和國取代。新政府名義上保留立憲民主，實質上卻走向社會主義的集權統治，引發伊斯蘭原教旨主義者強烈的批判，視為仿效西方失敗後變形而成的「新暴政」。
其中影響廣泛的伊斯蘭激進主義思想家Sayyid Qutb，重新定義「蒙昧」與「奮戰」（Jihad）的教義，鼓勵民眾用和平或暴力的手段積極參與政治。除了對於西方文明、資本主義、工業化社會，以及物質主義等大加撻伐，並試圖從伊斯蘭的宗教內涵提出神聖主權的政治法理與正義的社會型態，逐漸周延原教旨主義的政治、社會、經濟藍圖。

第一章 緒論……………………………………………………………………1-15
（一） 研究動機
（二） 題旨說明
（三） 問題脈絡與文獻回顧
（四） 原教旨主義的歷史性
（五） 研究方法
第二章 穆斯林社群的政治權利………………………………………………16-54
（一） 中東現代化與政治獨立的喪失
（二） Muhammad ‘Abduh的改革理論：穆斯林社群的代議政治
（三） Rashid Rida：新「哈里發制度」下的社群權利
第三章 原教旨主義「伊斯蘭民主」的主張…………………………………55-95
（一） 埃及民族主義的發展與失敗
（二） 原教旨主義的批判與回應：Hasan al-Banna
（三） 伊斯蘭國家：穆斯林社群與民主政治
第四章 原教旨主義的激進主義……………………………………………96-129
（一） 紛亂的民主與一九五二年革命
（二） Sayyid Qutb的批判與重建：蒙昧與伊斯蘭的政治參與
（三） 伊斯蘭文明之地：神聖主權與社會正義
第五章 結論…………………………………………………………………130-134
參考文獻………………………………………………………………………135-141

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三、期刊論文

1、 Ayubi, Nazih, ‘The Political Revival of Islam: The Case of Egypt’ International Journal of Middle East Studies. 12, 1980.
2、 Calvert, John, ‘“The World is an Undutiful Boy!”: Sayyid Qutb’s American Experience’ Islam and Christian—Muslim Relations. 11(1), 2001.
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