Ƙyamatar Musulinci da Musulmi

Daga wikishia
Wani zane na barkwanci game da ƙoƙarin nuna mummunar fuskar Musulunci

Ƙinjinin muslunci (Larabci:الإسلاموفوبيا أو رُهاب الإسلام) da musulimi abin ne da a ka tsara shi akan Muslunci da musulimi da duk abin da yake da alaƙa da muslunci, domin tsoratar da mutane daga muslunci da sanya kiyayya, wannan abu yana haifar da wariya da afkawa da hana musulimi haƙƙinsu kai da duk wata ƙungiya ta muslunci. shi ƙinjini muslunci abu ne da ya zama na addini da siyasa da zamantakewar yau da kullin a cikin ƙasashen yammacin duniya.Duk dacewa ƙinjini muslunci abu ne wanda ya samo asali a tarihi, sa dai cewa a shekarun bayabaya ne a ƙarshen ƙarni na ashirin ya fara yaɗuwa masammama baya hari 11 ga wata Satumba 2001 a kasar Amuruka, amma abin da yake ƙarfafa bincike kan kyamatar muslunci da musulmi a duniyar musulmi shi ne nasarar da ƙasashen yammacin duniya suka fara samu kan wannan mummuna shiri nasu, da abin da yake faruwa na nuna ƙiyaya ga Muslunci da musulmai da kuma tsananin rashin kyakkyawar alaƙa tsakanin musulimi da ƙasashen yammacin duniya.

Daga cikin abubuwan da suka sa ƙinjinin muslunci da tsoro kan muslunci ya yaɗu, akwai saɓani tsakanin gwamnatocin na muslunci da kuma yammacin duniya da kuma karo kan yadda ƙasashen yammacin duniya suka fahimci rayuwa da yadda Muslunci ya fahimci yadda kamata ɗan adam ya rayu. Kamar yadda masu bincike suke ganin cewa suma musulmi suna da nasu kurakura da sukeyi da gazawa a wasu gurare,kamar rarrabuwa kawuna da rashi haɗin kai tsakninsu da rashin cigaba da rauni na Dimukuraɗeyya.su kuma matsalar mutanan yammacin duniya basu fahimci muslunci ba,wannan nema yasa suke ɗauka mtakin da baidace ba akan bain da yashafi muslunci, kuma yana ɗaya daga cikin abin da yasa ƙinjinin muslunci da musulmi ya yaɗu a ƙasashensu.

Akwai hanyoyi na magance ƙinjinin Muslunci, kamar ciyar da kafafan watsa labaran na muslunci gaba, domin nuna haƙiƙanin yadda muslunci yake. Da kuma samar da alaƙa mai tsari kuma maai faɗi da cibiyoyi na addini a ƙasashen yammacin duniya da kuma ƙarfafa alaƙa ta alada domin rage ƙarfin masu tsatstsauran ra’ayi, da kusantar da mazahabobi kusa da juna, kamar yadda aka ɗauki wasu daga cikin matakai irin wanda suka dace kamar wasiƙar da Ayatullah Sayyid Ali Kamna’i ya rubuta zuwa ga matasan yammacin duniya da Amerika ta arewa, ya yi kiran su a cikikn wannan wasiƙa cewa, susan muslunci daga maɓubbugarshi ta asali.

Matsayi

A yau ƙinjinin muslunci da musulmi abu ne da yake da muhimmanci a ƙasashen yammacin duniya da kuma gun mabiya addinin kiristanci.[1] ra’ayin wasu daga cikin masu bincike shi ne cewa ita matsalar ƙinjinin Muslunci da musulmai abu ne da ya faru a duniya a yau sakamakwan saɓani da rikici tsakani muslunci da yammacin duniya, a loƙacin na kusa da ya wuce da kuma daɗewa, loƙacin da ya kasance akwai zamantakewa tsakanin muslunci da kuma mutanan yammaci duniya duk da akwai saɓani a bayyane.[2]

Duk da cewa ƙinjinin muslunci da musulmi ɗaya ne daga cikin cancacanje na siyasa a cikin al’umar duniya,[3] sai dai cewa ana la’akarin shi a matsayin saɓon abu waanda ya bayyana a shekara ta 1980, ya kuma yaɗu bayan hari shaɗa ga watan Satunba 2001.[4] To daga wannann lokacin ne suka yi la’akari da muslunci a matsayin sharri a madadin tsarin gurguzu, kuma suka ɗauki Muslunci a matsayin ƙalubale ga tsarin duniya.[5]

Bayani a kan abun da ake nufi da [islamophobia] Abin da ake nufi da Islamophobia she ne matsananci tsoro irin wanda zai fitar da mutum daga hankalin shi da nuna banbanci na fitar hankali ga addinin muslunci da musulmai.[6]

Gabatarwa

Bisa rahotan da cibiyar bincike ta ƙasar Ingila ta fitar a shekara ta 1997 mai suna Ranimid tarsat, rahoto mai ɗauke da suna ƙyamatar ko ƙinjinin Muslunci da musulmi, sun tabbatar da cewa muslunci ƙalubale ne gare su gabaɗaya. Kalmar tana nufin tsorata mutane akan muslunci da ƙinjinin muslunci,sakamakwan haka shi ne ƙyamatar musulimi, yin haka kuma shi zai ga nuna banbanci ga musulmi da nesaantasu daga tsarin tattalin arzuƙi da kuma rayuwar zamantakewa a ƙasashen da ba na musulimi ba.[7]

Bisa wasu bincike wannan maudu’i na ƙyamatar musulmi da muslunci yana kaisu da cuwa shi muslunci,masammama musulmi waɗanda suke rayuwa a ƙashan turai,ɗayane daga cikin ƙalubale ga ƙasashen yammacin duniya da al’umomunsu da kuma al’adunsu.[8]kamar yadda wasu suka tafi kancewa daga cikin abin da ƙinjinin Muslunci da musulmai yake sabbabawa akwai rashin tarayya ta al’adu tsakanin Muslunci da sauran al’adu. Suna ganin cewa shi muslunci bayi daidai ko bai dace da yadda suke rayuba a ƙasashen yammacin duniya.[9]

Wasu abubuwa da suke faruwa sakamakon ƙin jinin musulmi da muslunci; Rashin cigaba da komabaya da anfani da ƙarfi da ta’addanci duk ana ganinsu a matsayin halayya da halai da musulmi a dunniya masamma a yammacin duniya. Bayyana muslunci da cewa shi abin ne wanda bai dace da ƙasashen yammacin duniya ba. Yin gaba da mususlinci.[10]

Masu bincike suna ganin cewa ƙyamatar mususlinci da musulmi tinanine wanda ake ƙirƙira da kuma ƙarfafar shi tahanya kafar sadarwa tamsamma,kamar Jarida da gidajan tibi.[11] Asgar Iftikari mai bincike a siyasa yana ganin cewa ƙyamatar muslunci da musulmi tinani ne marar kyau a kan muslunci da musulmi da kafafan watsa labarai na yammacin duniya suke yi a can ƙasashen yammacin duniya, ta yadda za su ingiza mutane domin ƙyamatar musulmi da muslunci da sayan mutane su yi adawa da duk wani cigaba na muslunci da musulmi.[12]

Sabanbun hanyoyi na nuna ƙyamatar muslunci da musulimai

kan asasin binciken da aka yi kan kyamatar muslunci, ya kunshi dandali guda hudu, cikin zamantakewarsu da sauran mutane, kungiyoyi da jam'iyyu da kuma kafafen watsa labarai, da kuma gwamnatoci misalin kasausawa kan musulmi korarsu da kuma sauran ayyukan takurawa.[13]

Ƙyamatar muslunci da musulmi yana bayyana a wannan yanayi.

  • Kausasawa: anfani da ƙarfi kan mutane da lalata dukiyarsu da gaya musu bakaken maganganu.
  • Nuna banbanci,nuna banbanci a tsakanin ‘yan ƙasa,kamar nuna banbanci a gurin aiki da asibiti da makarantu.
  • Nuna son rai da ko in kula akan abin da ya shafi kafafan watsa labarai da abubuwan da suke faruwa na yau da kullum, kamar zane na ɓatanci ga musulmi da kuma batanci da abubuwa masu tsarki a muslunci kamar alƙur’ani.

Nesantawa,

  • Nesanta musulmi daga barin siyasa da gwamnati da ɗaukan aiki da kuma harkar tafiyarwa da gudanarwa.[14]

Takitaccen Tarihin Yaɗuwar ƙyamatar muslunci da musulmi a ƙasashen yammacin duniya.

Bisa ga ra'ayin wasu masu bincike na siyasa, an kafa ƙungiyoyin Muslunci a shekara ta 1950s har zuwa 1970s don yaki da mulkin mallaka da ra'ayin gwamnatin Muslunci ta duniya,[15] da tallata Musulunci a matsayin mafi girman al'amari na adawa da kasashen yamma bayan rugujewar Tarayyar Soviet; Ya kai ga yanke shawarar tinkarar dabarar kira zuwa ga addinin muslunci da manyan kasashen duniya suke yi ta hanyar amfani da Dabaru irin su aikin kyamar muslunci don raunana Musulunci da kuma kawar da shi daga doran ƙasa.[16] Har ila yau, bisa wasu bincike, wasu masanan siyasar yammacin duniya, irin su Samuel Huntington da Bernard Lewis, sun yi kokarin karfafa kyamar muslunci ta hanyar amfani da wasu dabaru kamar, Musulunci, tsattsauran ra'ayi, na asali da sauransu, Waɗannan yunƙurin sun sami nasara, la'akari da wasu fagage na wannann al'amari a cikin ƙasashen musulmi, kamar ayyukan tashin hankali na ƙungiyoyin masu tsattsauran ra'ayi.[17] Wasu masu tunani sun jaddada cewa daya daga cikin muhimman kayan aikin kasashen musulmi a wannann fanni shi ne fahimtar aikin kyamatar Musulunci, da mai da hankali kan fagage da abubuwan da suke haifar da shi, da daukar matakai na gaba daya don tinkarar wannann lamari.[18]

Maɓuɓɓugar kyamatar muslunci

Edward Said:
Abubuwa uku ne suka sa hatta mafi saukin ra'ayi game da Larabawa da Musulunci ya zama al'amari na siyasa gaba daya kuma kusan ban mamaki: Na farko: takaitaccen tarihin ta'assubanci baki dayan mutane kuma sanannen kyamar Larabawa da kyamar Musulunci a kasashen yamma; Na biyu: Rikici tsakanin Larabawa da sahyoniyawan Isra'ila da tasirinsa ga al'adun 'yanci Na uku: rashin cikakkiyar wani yanayi na al'adu da yanayin da mutum zai iya ji da kansa da Larabawa da Musulunci ko tattauna su ba tare da wani mummunan tunani ba.

[19]

Wasu masu bincike sun nuna cewa yaduwar kyamar Musulunci, musamman a kasashen yamma, ya samo asali ne daga fagagen tarihi da alakar da ke tsakanin musulmi da kasashen yammacin duniya, kuma wannann lamarin ya shafi al'adu da zamantakewa da siyasa da dama.[20] Bisa ra'ayin wasu masu bincike, wannann al'amari yana yana faruwa ko dai ta hanyar sa hannu daga waje, don karkatar da gaskiyar Musulunci, ko kuma daga wasu lalatatto daga cikin gida. Wasu daga dalilai masu tasiri kan yaduwar kyamar muslunci, daga Rikicin maslaha da halayya tsakanin duniyar Musulunci da kasashen yamma. Ayyukan tashin hankali daga kungiyoyin masu tsattsauran ra'ayi. Rikicin Larabawa da Isra'ila na tarihi. Rashin sanin Musulunci da Musulmi. Tsoron da barazanar al'ummar musulimi da al'adu daga musulmi, da tsaro na mamaye ra'ayin jama'a ta hanyar kafafen yada labarai.[21]

Matsalar Kyamatar Muslunci a Tarihi

A cewar da yawa daga cikin masu tunani, tsoro da kiyayyar kasashen yammaci ga Musulunci ba wai saboda abubuwan da suke faruwa a wannann zamani ba ne, a'a, saɓani ya faru a tarihi tsakanin gwamnatocin Musulunci da na Yamma, da kuma sabani da ke tsakaninsu na ka'idoji da yadda ɗan adam ya kamata ya kasance wadanda suka haifar da hakan.[22] wannann ya bayyana tare da bullowar Musulunci da adawa da Daular Rum da Kiristanci,[23] Yakin Andalusia, yakin da ake kira da Salibiyya a tsakiyar zamanai,[24] rikice-rikicen daular Usmaniyya da Turawa da mulkin mallaka na kasashen Turai a karni na sha takwas da sha tara.[25]

Rauni na cikin gida da musulmi suke da shi

Akwai abubuwa da yawa da suke nuna rauni da yawa a duniyar Musulunci daya daga cikin muhimman abubuwan da suke karfafa aikin kyamar Musulunci, wadanda suka hada da:

Rarraba addini da raunin hadin kai tsakanin kasashen Musulunci. Rashin ciga da kuma talauci. Raunin dimokuradiyya da rashin halascin gwamnatoci a kasashen Musulunci da dama. Rikici da nuna rashin tausayi a tsakanin ƙabilu mabanbanta. Raunin kiyaye haƙƙin bil’adama da kuma keta haƙƙin mata. Rashin cigaban kafafan watsa labarai a duniyar muslunci idan aka kwatantasu dana Yammacin duniya.[26]

Jahiltar muslunci a gun mutanan yammacin duniya

Edward Said ya ce:
Abin da a karshe ya fi rikitarwa shi ne jahilci da rashin sanin kasashen yamma zuwa ga Musulunci ba wai tarin ilimi mai kyau da yake kara girma da daidaito ba.

[27]

Wasu bincike sun nuna cewa rashin sanin Musulunci da musulmi na daga cikin muhimman abubuwan da ke haifar da kyamar Musulunci.[28] Kamar yadda wasu masu bincike ke cewa, rashin sanin addinin musulunci a tsakanin turawan yamma shi ya sa suke ganin cewa dukkan musulmi larabawa ne. Haka nan ba su ga wata kalma da take bayyana Musulunci ba fiye da kalmar jihadi ba. Kalmar da suka yi imani itace sanadi da dalilin tashin hankali da ta'addanci. Masu bincike sun lura cewa kafafen yada labarai suntaka rawa wajan jahilci da rashin sanin gaskiya game da Musulunci da hukunce-hukuncensa da musulmi.[29]

Tsoron Muslunci da Yammaci Suke yi

Bisa wasu bincike, daya daga cikin dalilan da suka haifar da munanan zato ga Musulunci shi ne, tsoron Musulunci a kasashen yamma.An raba wannan tsoran zuwa gida biyu; Tsoro ada da kuma tsoro a yanzu, Dangane da tsoron na tarihi ko ra’ayin da yake ganin Musulunci a matsayin barazana ta addini, ’yan mishan Kirista sun yi magana game da lokacin gasa tsakanin addinan guda biyu, Kiristanci da Muslunci, wajen cin galaba da buɗe ƙasashe masu riƙo da addini daban-daban. Tsoro na zamani ko ra'ayin da yake ganin Musulunci a matsayin barazanar siyasa, yana nuna yiwuwar Musulunci ya zama babban karfi na siyasa,da zamantakewa da tattalin arziki. ‘Yan siyasar yammacin duniya ne suka yaɗa wannann tsoran dangane da Musulunci.[30]

Hijira tanasa ƙaruwar yawan musulmi a yammacin duniya

Hijira da yawa daga kungiyoyin musulmi zuwa Turai bayan yakin duniya na biyu, domin yin aiki da tara jari, da karuwar al'ummar musulmi a kasashen turai, wasu dalilai ne na yaduwar kyamar Musulunci a Turai.[31]

Wani bincike ya nuna cewa tsawon lokacin da aka yi ana hijirar ya haifar da samuwar al’ummar musulmi da ‘yan tsiraru tare da bullowar zuriya ta biyu da ta uku na bakin haure a kasashen yammacin Turai, inda sannu a hankali, Musulunci ya zama daya daga cikin manyan addinai a Turai da wasu kasashe, addini na biyu mafi girma.[32]

A cewar masu bincike, ƙaruwar al'ummar musulmi a nahiyar Turai ya sanya 'yan yammacin duniya musamman kafafen yaɗa labaransu suka damu sabo da yiwuwar sauya alkiblar al'umma da kuma yadda canjin al'adu ke faruwa sakamakon hakan.[33]. Wasu masu binciken kuma suna ganin cewa musulmin da suka yi hijira zuwa Turai bayan karshen yakin duniya na biyu ba su da karfin daidaita al'adun su da na Turawa, saboda tsattsauran ra'ayin al'adu, kuma hakan ya haifar da mummunar kyama a tsakanin Turawa ga dukkan musulmi.[34]

Bayyanar Masu Ikirarin muslunci na Asali

Yaɗuwar akidu da ke da alaƙa da Musulunci na siyasa, musamman ta fuskar bullo da ayyukan kungiyoyin masu tsattsauran ra'ayi, ana ɗaukarsa ɗaya daga cikin muhimman dalilan da ke haifar da yaɗuwar kyamar Musulunci a cikin kasashen musulmi.[35] Kamar yadda wasu masu bincike suka yi nuni da cewa, kafa kungiyoyin Salafawa irinsu ‘yan uwa musulmi, da ‘yan uwa musulmi, da Takfir wal Hijra, da Jihad, da Alka’ida, da Taliban, da ISIS, da kuma aiwatar da ayyukan ta’addanci.[36] Da abubuwan da suka faru a sha ɗaya ga watan Satumba a shekara ta 2001.[37] Kashe-kashen barkatai da ake yi a Iraki da Siriya, da kuma hara-haran ƙunar bakin wake da ake yi a duniya, sun haifar da samun karuwar jam'iyyun da ke da ra'ayin mazan jiya a Turai.[38] Waɗannan jam'iyyu a Turai sun sami damar yaɗa maganganun kyamar Musulunci tare da zartar da dokokin nuna wariya ga musulmi ta hanyar alaƙanta rashin tsaro a Turai da musulmi baƙi.[39]

Ayyukan kafafan watsa labarai

Yin amfani da kafofin watsa labarai daban-daban da kuma tasirinsu mai yawa wajen samar da yanayi da tsara ra'ayin jama'a, ana ɗaukarsu ɗaya daga cikin muhimman abubuwan da ke haifar da yaɗuwar kyamar Musulunci.[40] Inda kafafan watsa labarai na Yamma suka zama tushen wannann lamari.[41] Bisa ra'ayin wasu masu bincike, tushen kyamar Musulunci ya dogara ne da hotuna, kuma ta hanyarsu ake fahimtar gaskiyar lamarin.[42]

bincike ya nuna cewa ilimin addinin muslunci ga mutanan Yammacin Turai ya ta’allaƙa ne da kafafen yaɗa labarai, kuma suna nuni da kaɗan ne ga tushen bincike. Don haka ne kafafen yaɗa labarai ke da karfin da ba za a iya ja da su ba wajen haifar da mummunan zato a tsakanin mutanen yammacin duniya da sanin halayensu ga Musulunci da musulmi.[43]

Yadda ya kamata a fuskanci kyamatar muslunci

Masu bincike da ’yan siyasa a duniyar Musulunci sun tattauna dabaru da dama don tunkarar aikin kyamar Musulunci da kuma abubuwan da suka haifar da yaɗuwarsa, kamar haka;

  • Haɓaka kafofin watsa labaru na haɗin gwiwa don wakiltar duniyar Musulunci.
  • Sadarwa kai tsaye tsakanin musulmin da ke zaune a yammacin duniya, ta hanyar kungiyoyi masu zaman kansu waɗanda ba na hukuma ba.
  • Ƙirƙirar dangantaka ta yau da kullum tare da cibiyoyin addini na Yamma.
  • Haɓaka musayar wayewa don raunana tsattsauran ra'ayi.

Samar da abubuwan da suka wajaba (nazari da yawon bude ido) don gabatar da Musulunci na gaskiya.[44]

  • Kula da ka'idojin Musulunci domin nisantar rigingimun cikin gida a duniyar Musulunci (haɗa kan mazhabobin Musulunci).
  • Bukatar mutane su ba da gudummawa wajen tafiyar da kasashen musulmi ta hanyar karfafa tsarin dimokuradiyya.[45]
  • Yin gaba da gaba da tsattsauran ra'ayi na addini.
  • Banbanta masu tsattsauran ra’ayi da sauran musulmi.[46]

Raddi kan Kyamatar muslunci

Shuwagabanni da masana na kasashen musulmi sun ɗauki matakin mayar da martani kan yaɗuwar kyamar Musulunci, Kamar sakon Ayatullah Sayyid Ali Khamna'i zuwa ga matasan Turai da Arewacin Amurka, Ya aike musu da wannann sako ne bayan wani harin ta'addanci da kungiyoyin muslunci masu tsattsauran ra'ayi suka kai a kasar Faransa, inda ya bukaci su koyi addinin Musulunci ta hanyar nassosinshi na asali, kamar kur'ani da tarihin Manzon Allah (SAW) a maimakon dogaro da kafafen yaɗa labarai[47]

Bayanin kula

  1. ↑ Naseri Taheri, "Mabani wa Rushehaye tarikhi islam herasi garb; barasi mauridi janghaye Salibi", shafi na 123.
  2. ↑ Qanberlou, "11 September wa gustarashe padideh islam harasi dar garb", shafi na 104-105.
  3. ↑ Duba Shir Gholami, "Islam harasi wa islam satizi: deh sal pas az hadiseh 11 September", shafi 996; Alipour et al., " Rahburdi Pishgiri wa mukabalaeh ba Islam harasi,", shafi na 101; Eftekhari, "Dahe cehre islam harasi: Salbi wa ijabi dar tabligat garb", shafi na 29.
  4. ↑ Eftekhari, "Dahe cehre islam harasi: Salbi wa ijabi dar tabligat garb", shafi na31
  5. ↑ Morshidizadeh da Ghaffari, "Islam harasi dar Oruppa, risheha wa Awamil", shafi na 114.
  6. ↑ Alipour et al., "Raheburdi pishgiri wa mukabale ba silam harasi", shafi na 99.
  7. ↑ Majidi da Sadeghi, Islam harasi garbi, 2014, shafi 20-21; Alipour et al., "Raheburduhaye pishgiri wa mukbalae ba islam harasi", shafi na 104; Alizadeh et al., "Barasi padide islam harasi wa rahekarehaye Kur'ani mukabale ba an", shafi na 381.
  8. ↑ Muslimi, "Guzareshe Ranimed Terrace /Islam harasi: Caleshi dar barabare hamema Kalubale", shafi na 39.
  9. ↑ Seyyed Emami da Hosseini Faeq, " Zaminehaye ruhsdiu Islam harasi Saktimandi dar Biritaniya", shafi na 101.
  10. ↑ Muslimi, "Guazaresh Ranimed Terrace/Islam harasi: Kalubale Ga Dukkan Mu", shafi na 41-38; Issazadeh et al., "Dabarun fahimtCaleshi dar barabare hame ma ", shafi na 134.
  11. ↑ Nazari, "Farayande Huwiyyati dar garb wa baznamayi siyasat guzari mubtana bar heras: Dark zaminehaye islam harasi. ", shafi na 124.
  12. ↑ Eftekhari, " Do cehare islam harasi: salbi wa ijhabi dar tabligat garb", shafi na 31-32.
  13. ↑ Sabaghian da Khaksar, "Namudhaye bIjtima'i Islam harasi wa islam satizi dar Ingilistan", shafi na 144-150.
  14. ↑ Morshidizadeh wa Ghaffari, "Islam harasi dar Oroppa, Risheha da Awamil ", shafi na 124
  15. ↑ Eftekhari, " Do Cehere Islam Herasi: Salbi wa Ijabi dar tabligat", shafi na 30.
  16. ↑ Alipour et al., "Raheburdihaye pishgiri wa mukabaleh ba Islam Harasi", shafi na 99
  17. ↑ Eftekhari, " Do Cehere Salbi wa Ijabi dar tabligat garb ", shafi na 30.
  18. ↑ Nazari, "Farayandeh Huwiyyati dar Garb wa baznamayi Siyasatguzari mubtana bar haras: Dark zaminehaye Islam harasi", shafi 120; Dagmejian, Musulunci a cikin juyin juya halin Musulunci: Harkar Musulunci a Islam dar Inkilab: Janbashhaye islami dar jahan Arab, 1377, shafi na 19-29.
  19. ↑ Saeed, Shark shinasi, 1382, shafi na 55.
  20. ↑ Morshidizadeh da Ghaffari, "Islam Harasi dar oroppa, Risheha wa Awamil", shafi na 125.
  21. ↑ Issazadeh et al., "Rishehaye Tarikhi wa ilal Islam harasi Mu'asir", shafi na 115-116.
  22. ↑ Toprak, Muhammad, Cera Anha az islam mutanaffiran ya mitarsan? Majmu'eh makalat hamayesh Islam pas az 11 september : Ilal wa rawandeha wa rahe halli.
  23. ↑ Tavasli, "Shark shinasi Hegali wa siyasat rasane'i mubtana bar islam harasi Manufar Gabas ta Hegelian shafi na 59.
  24. ↑ Naseri, “Mabani wa Risheha tarikh Islam harasi garb, barasi mauridi janghaye Salibi ", shafi na 124.
  25. ↑ Issazadeh et al., "Tarikh wa Ilal Islam harasi Mu'asir", shafi na 105.
  26. ↑ Alipour et al., "Raheburdihaye pishgiri wa mukabaleh ba islam harasi", shafi na 110.
  27. ↑ Saeed, Shark shinasi, 1382, shafi na 112.
  28. ↑ Shir Gholami, "Islam harasi wa islam satizi: Dah sal pish az hadiseh 11 September ", shafi na 999.
  29. ↑ Issazadeh et al., "Rishehaye Tarikhi wa Ilal Islam Harasi Mu'asir", shafi na 112-109.
  30. ↑ Issazadeh et al., "Rishehaye Tarikhi wa Ilal Islam Harasi Mu'asir", shafi na 112-114.
  31. ↑ Morshidizadeh da Ghaffari, "Islam Harasi dar Oroppa, Risheha wa Awamil ", shafi na 118; Issazadeh et al., "Rishehaye Tarikhi wa Ilal Islam harasi Mu'asir", shafi na 113-114.
  32. ↑ Naqibzadeh, Niyaz be Dushman, in bar Islami, shafi na 401
  33. ↑ Morshidizad wa Digaran, Islam harasi dar oroppa; Risheha wa Awamil, shafi na 127.
  34. ↑ Issazadeh et al., "Rishehayye Tarikhi wa Iall Islam Harasi Mu'asiri", shafi na 113-114.
  35. ↑ Seifi, " Ifratigeri no salafi dar jahane Islam: Asar wa rabashehaye muwajaha ba an.", shafi 133; Eftekhari, "Do cehere Islam harasi: salbi wa ijabi..", shafi na 38; Morshidizad wa Digaran, Islam Harasi dar oroppa, shafi na 127-131.
  36. ↑ Morshidizad wa Digaran,Islam Harasi dar oroppa, shafi na 130-131
  37. ↑ Shir Gholami, "Islam harasi wa islam satizi pas az hadiseh 11 september", shafi na 1003.
  38. ↑ Zare da Rostami, "Pyamadhaye zuhuri tororisim dar garb Asiya bar Kehswarehaye oroppayi", shafi na 57-61.
  39. ↑ Zare da Rostami, "Pyamadhaye zuhuri tororisim dar garb Asiya bar Kehswarehaye oroppayi", shafi na 57-61.
  40. ↑ Issazadeh wa Sharafuddin, "Islam harasi dar Rasanehaye taswiri garb", shafi na 51-52.
  41. ↑ Majidi wa Sadeghi, Islam Harasi garbi, 2014, shafi na 49.
  42. ↑ Eftekhari, "Do Cehere Islam harasi: Salbi wa Ijabi...", shafi na 32.
  43. ↑ Issazadeh wa Sharafuddin, "Wakawi nakhshe rasanehaye garbi dar Islam harasi mu'asir", shafi na 162-165.
  44. ↑ Issazadeh wa Sharafuddin, "Wakawi nakhshe rasanehaye garbi dar Islam harasi mu'asir", shafi na 162-165.
  45. ↑ Alizadeh et al., "Barasi padide islam harasi wa rahekare Kur'ani ba an shi", shafi na 400-397.
  46. ↑ Seifi, "Ifratigeri no salafi dar jahan Islam: Asar wa rabashehaye muwajaha ba an", shafi na 134-137.
  47. ↑ نامه‌ای برای تو، سایت آیت‌الله خامنه‌ای.

Nassoshi

Toprak, Mohammad, " Cera Anha az Islam mutanaffiran ya mi tarsan?", dar majmu'eh makalatv hamayeshe Islam harasi pas az 11 September: Ilalu rawandeha wa rahe halli dalilai, Tehran, Culture, Art and Communication Research Institute, 2009.

«زمینه‌های رشد اسلام‌هراسی ساختمند در بریتانیا»، دوفصلنامه دانش سیاسی، شماره ۱۴، ۱۳۹۰ش.

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