182

LA LEGITIMIDAD DEL PODER EN EL ISLAM

AWR".xv

""

AWAQ.

LA LEGITIMIDAD DEL PODER EN EL ISLAM

183

LEWIS, B., El lenguaje poltico del Islam, trad. M. Lucini, Madrid. 1990. LEWIS, B., "The return of Islam", en Curtis, M. (ed.), Religion andpolitics in the Middle East, Boulder, 1981, pp. 9-29 (aparecido por primera vez en Commentaly 61 (1976), pp. 39-49). LEWIS, B., "Islamic concepts of revolution", en P.J. Vatikiotis (ed.), Revolution in the Middle East, Londres, 1972. LEWIS, B., "On the quietist and activist traditions in Islamic political writing", BSOAS X (1986), pp. 141-7. MITCHELL, R.P., The Society of the Muslim Brothers, London, 1969. MOTTAHEDEH, R., "Some attitudes towards monarchy and absolutism in the eastern Islamic world of the eleventh and twelfth centuries A.D.", Israel Oriental Studies X (1980), pp. 86-91. MOUSALLI, A.S., "Sayyid Qu-: the ideologist of Islamic fundamentalism", Al-Abhath XXXVIII (1990), pp. 42-74. MUNSON, H., "The social base of Islamic militancy in Morocco", Middle East Journal 49 (1986), pp. 267-284. NALLINO, C., "La fine del cos detto Califfato Ottomano", Oriente Moderno IV (1924). ROSENTHAL, E.I.J., Political thought in Medieval Islam, Cambridge, 1962. ROSENTHAL, E.I.J., "Some reflections on the separation of religion and politics in Modern Islam", Islamic Studies 111 (1964). SHALABI, Ra'f, Al-shnykh Hasan al-Bann' wa-rnadrasatu-hu al-ljwn al-Muslimn, El Cairo, 1979. SHARON, M., "The development of the debate around the legitimacy of authority in early Islam", JSAI 5 (1984), pp. 121-1 SHARON, M., "Notes on the question of the legit government in Islam", IOS X (1990), pp. 116-123. SIVAN, E., Radical Islam. Medieval Theology an Politics, New HavenILondres: Yale University Press, 1985. SIVAN, E. y FRIEDMAN, M. (eds.), Religious radicalism and politics in the M i d e E m f , New York, 1990. SIVAN, E., "Islamic Radicalism: Sunni and Shi'ite", en Sivan y Friedman (eds.), Religious radicalism, pp. 39-75. SIVERS, P. von, "Work, leisure and religion: the social roots of the revival of fundamentalism in North Africa", Alger, Tunis, Rabat:

les dessous du drame nord-afncain, Pars, cop. 1953, pp. 355-70; tambin en Annuaire de I'Afnque du Nord 18 (1979). TAMADONFAR, M., The Islamic polity andpolitical leadership: fundamentalism, sectarianism and pragmatism, Boulder, etc., 1989. lai TOSY, M., "Du tyrannicide ?Munadara: les voix islamiques du refus", Bulletin de liaison du CERI, no 3, septiembre 1984, Modes populaires d'action publique. Para el texto de la controversia, v. Bulletin du CEDEJ/CEROAC, Revue de la presse gyptienne, Aix. TURNER, B.S., Weber and Islam. A critica1 study, Londres, 1974. TYAN, E., Institutions du droit public musulman, 2 vols., Pars 1954-1956: vol. 1: Le califat, vol. 11: Sultanat et califat. VAJDA, G., "La pense et l'action politique d'al-Mawardi", RE1 XXXVI (1968), pp. 11-92. VATIN, J.C., "Religious resistance and state power in Algeria", en Cudsi y Dessouki, Islam and power, pp. 119-157. VATIN, J.C., "Revival in the Maghreb" en A. Dessouki (ed.), Islamic Resurgence in the Arab World (New York, 1982). WAINES, D., "Political activism and the Islamic tradition" , Awrq IX (1988), pp. 179-201. WARBURG, G.R., "The Sharia in Sudan: implementation and repercussions, 1983-1989", The Middle East J o u m l 4414 (1990), pp. 624-637. WATT, W.M., Islamic Political Thought, Edinburgh, 1968. WATT, W.M., Islam and the integration of society, London, 1961.

RESUMEN La doctrina de los gmpos fundamentalistas radicales islmicos en la actualidad gira en torno a una preocupacin central: la legitimidad del poder poltico. Puesto que todo fundamentalismo est inextricablemente unido a las caractersticas de la tradicin religiosa a la que se reclama, para entender esa doctrina (con toda su variedad) es necesario conocer su funcionamiento histrico tanto en la teora como en la prctica, as como precisar en qu consistieron el desafo y la influencia de Occidente.

LA LEGITJMDAD DEL PODER EN EL ISLAM

AWRhQ.XV''"

ABSTRACT
The doctrine of the Islamic radical hindamentalist groups nowadays focuses on the cmcial issue of the legitimacy of political power. Given the fact that each fundamentalism is closely c o ~ e c t e d to the religious tradition to which it belong, in order to understand such doctrine (in al1 its variely) it is necessary to understand its historical developmed hoth in theory and i practice, and to outlime the challeuge n and the influence of the West.