Academic literature on the topic 'Ḥizb al-Dīmuqrāṭī al-Taqaddumī (Tunisia)'

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.]

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.

In the following article, I present an account of the legacy of the famous saintly mystic Abu al-Hasan al-Shadhili (d. 1258). The parameters of the study will be narrowed geographically to Tunis and thematically to prayer. Tunis played an important role in the formation of the saint'sṭariqa(mystical order or brotherhood, pi.ṭuruq), and the city today still has a branch of the brotherhood and a number of sacred sites. The theme of prayer as used here includes prayer texts and a wide variety of activity, from popular devotions to spiritual discipline. As will become clear, this is a central element in any discussion of theṭariqa'sorganization, ritual, and literature. In addition to the brotherhood and the sites, there is a Tunisian edition of the only recordedcompositions of the saint, his prayers—known asaḥzāb(sing,ḥizb). This study will thus reflect the saint, his brotherhood, and the use of theaḥzābas integrated elements of the living Shadhili legacy in Tunis. This presentation will go beyond the usual academic treatments of Sufism, which rarely enter the modern period and are concerned mostly with the larger Sufi treatises. I hope not only to bring to light the importance of some lesser known liturgical and ritual practices, but also to begin to appreciate the “lesser tradition,” as it were, of Sufi prayer texts.