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<article article-type="research-article" dtd-version="1.3" xmlns:mml="http://www.w3.org/1998/Math/MathML" xmlns:xlink="http://www.w3.org/1999/xlink" xmlns:xsi="http://www.w3.org/2001/XMLSchema-instance" xml:lang="ru"><front><journal-meta><journal-id journal-id-type="publisher-id">imi</journal-id><journal-title-group><journal-title xml:lang="ru">Международная аналитика</journal-title><trans-title-group xml:lang="en"><trans-title>Journal of International Analytics</trans-title></trans-title-group></journal-title-group><issn pub-type="ppub">2587-8476</issn><issn pub-type="epub">2541-9633</issn><publisher><publisher-name>MGIMO University</publisher-name></publisher></journal-meta><article-meta><article-id pub-id-type="doi">10.46272/2587-8476-2020-11-4-104-121</article-id><article-id custom-type="elpub" pub-id-type="custom">imi-316</article-id><article-categories><subj-group subj-group-type="heading"><subject>Research Article</subject></subj-group><subj-group subj-group-type="section-heading" xml:lang="ru"><subject>ИССЛЕДОВАТЕЛЬСКИЕ СТАТЬИ</subject></subj-group><subj-group subj-group-type="section-heading" xml:lang="en"><subject>RESEARCH ARTICLES</subject></subj-group></article-categories><title-group><article-title>Ислам и прогресс: между традицией и современностью</article-title><trans-title-group xml:lang="en"><trans-title>Islam and Progress: Between Tradition and Modernity</trans-title></trans-title-group></title-group><contrib-group><contrib contrib-type="author" corresp="yes"><name-alternatives><name name-style="eastern" xml:lang="ru"><surname>Рокнифард</surname><given-names>Ю.</given-names></name><name name-style="western" xml:lang="en"><surname>Roknifard</surname><given-names>J.</given-names></name></name-alternatives><bio xml:lang="ru"><p>Юлия Рокнифард, доктор философии в области международных отношений, доцент Школы политики, истории и международных отношений</p><p>Джалан Брога, 43500 Семеных Селангор Дарул Эхсан </p></bio><bio xml:lang="en"><p>Julia Roknifard, PhD in the History of International Relations, Assistant Professor, School of Politics, History and International Relations (PHIR)</p><p>Jalan Broga, 43500 Semenyih Selangor Darul Ehsan </p></bio><email xlink:type="simple">julia.roknifard@nottingham.edu.my</email><xref ref-type="aff" rid="aff-1"/></contrib><contrib contrib-type="author" corresp="yes"><name-alternatives><name name-style="eastern" xml:lang="ru"><surname>Гафарлы</surname><given-names>О.</given-names></name><name name-style="western" xml:lang="en"><surname>Gafarli</surname><given-names>О.</given-names></name></name-alternatives><bio xml:lang="ru"><p>Орхан Гафарлы, доктор философии в области международных отношений, преподаватель факультета коммуникаций, Университет Анкары, факультет политологии</p><p>шоссе Джамал Гюрсел, квартал Джебечи, 06590, Анкара</p></bio><bio xml:lang="en"><p>Orhan Gafarli, PhD in International Relations, Postdoctoral Researcher, Research Center for International Political and Economic Relations (IPER), Ankara University, Siyasal Bilgiler Facultesi</p><p>Cemal Gursel Cad., Cebeci, 06590, Ankara</p></bio><email xlink:type="simple">orxan.qafarli@gmail.com</email><xref ref-type="aff" rid="aff-2"/></contrib><contrib contrib-type="author" corresp="yes"><name-alternatives><name name-style="eastern" xml:lang="ru"><surname>Теребесси</surname><given-names>Л.</given-names></name><name name-style="western" xml:lang="en"><surname>Terebessy</surname><given-names>L.</given-names></name></name-alternatives><bio xml:lang="ru"><p>Лесли Теребесси, исследователь, бывший научный сотрудник</p><p>12303, Главное почтовое отделение, 50774 Куала-Лумпур</p></bio><bio xml:lang="en"><p>Leslie Terebessy, Academic, former Research Fellow</p><p>P.O. Box 12303, Pejabat Pos Besar, 50774 Kuala Lumpur</p></bio><email xlink:type="simple">ljterebessy@gmail.com</email><xref ref-type="aff" rid="aff-3"/></contrib></contrib-group><aff-alternatives id="aff-1"><aff xml:lang="ru">Ноттингемский университет Малайзии (Куала-Лумпур)<country>Малайзия</country></aff><aff xml:lang="en">University of Nottingham Malaysia (Kuala Lumpur)<country>Malaysia</country></aff></aff-alternatives><aff-alternatives id="aff-2"><aff xml:lang="ru">Университет Анкары<country>Турция</country></aff><aff xml:lang="en">Ankara University<country>Turkey</country></aff></aff-alternatives><aff-alternatives id="aff-3"><aff xml:lang="ru">Международный институт передовых исламских исследований<country>Малайзия</country></aff><aff xml:lang="en">International Institute of Advanced Islamic Studies (IAIS)<country>Malaysia</country></aff></aff-alternatives><pub-date pub-type="collection"><year>2020</year></pub-date><pub-date pub-type="epub"><day>08</day><month>02</month><year>2021</year></pub-date><volume>11</volume><issue>4</issue><fpage>104</fpage><lpage>121</lpage><permissions><copyright-statement>Copyright &amp;#x00A9; Рокнифард Ю., Гафарлы О., Теребесси Л., 2021</copyright-statement><copyright-year>2021</copyright-year><copyright-holder xml:lang="ru">Рокнифард Ю., Гафарлы О., Теребесси Л.</copyright-holder><copyright-holder xml:lang="en">Roknifard J., Gafarli О., Terebessy L.</copyright-holder><license license-type="creative-commons-attribution" xlink:href="https://creativecommons.org/licenses/by/4.0/" xlink:type="simple"><license-p>This work is licensed under a Creative Commons Attribution 4.0 License.</license-p></license></permissions><self-uri xlink:href="https://www.interanalytics.org/jour/article/view/316">https://www.interanalytics.org/jour/article/view/316</self-uri><abstract><p>В ходе переосмысления того, как мусульманские общины исторически реагировали на прогресс и интегрировали его достижения в свою жизнь, авторы статьи попытались вернуться к причинам, по которым исламский мир сохранил глубокий разрыв между традицией и современностью. Анализируя дискуссии мусульманских мыслителей и теоретиков прошлого в богословских и околобогословских кругах, сделан вывод о том, что одним из главных, с философской точки зрения, вопросов для обсуждения является то, что религия стала ассоциироваться больше не с богооткровением, а с традицией. Религия учит непереходящим принципам, в то время как традиции связаны с практиками прошлого, которые привязаны к времени. Значительной части мусульман сложно адаптироваться к новой реальности, и это связано с тем, что религиозность стала ассоциироваться с феодализмом и традиционными ритуалами. Следовательно, мусульмане зачастую связывают сохранение верности своему наследию с внешними признаками, например, с манерой одеваться или совершением ритуалов, при этом не осознавая своей духовной цели или не относясь к ней со всей честностью. Хотя можно было бы дискурсивно отделить религию от области политики, в данной статье тем не менее исследуется, как мусульманский мир переживал застой из-за слияния традиции и богооткровения и как данное слияние парализовало развитие, наряду с другими факторами, такими как конфигурация систем, отвечающих за развитие человеческого капитала, наличие политических интересов и влияние внешних сил. На основе анализа специфики модернизации в Турции и Иране в статье выделяются тенденции, которые препятствуют технологическому прогрессу в странах исламского мира.</p></abstract><trans-abstract xml:lang="en"><p>In the course of rethinking how Muslim communities have historically reacted to progress and integrated its achievements into their lives, we tried to revisit the reasons why the Islamic world has preserved a deep rift between tradition and modernity. Looking at the debate in theological and near-theological circles amongst Muslim thinkers and theorists of the past, we conclude that one of the major issues in terms of philosophical grounds is that religion has become associated with tradition more than with the revelation. Religion teaches timeless principles, while tradition adheres to past practices, which are time-bound. When tradition is treated as religion, problems arise, for traditional practices can conflict with modern ones. A large portion of the Muslim world has difficulties in adapting to modernity, and this is related to the fact that religiosity has become associated with feudalism and ritual. While a strong suggestion is to discursively separate religion from politics, this article nevertheless begins by exploring how progress in the Muslim world is affected by the confluence of tradition and revelation, among other factors. The two case studies based on the analysis of the specifics of modernization in Turkey and Iran are highlighted the trends that hinder technological progress in the countries of the Islamic world.</p></trans-abstract><kwd-group xml:lang="ru"><kwd>ислам</kwd><kwd>исламский мир</kwd><kwd>технический прогресс</kwd><kwd>иджтихад</kwd><kwd>инновации</kwd><kwd>Иран</kwd><kwd>Турция</kwd></kwd-group><kwd-group xml:lang="en"><kwd>Islam</kwd><kwd>Islamic world</kwd><kwd>technological progress</kwd><kwd>ijtihad</kwd><kwd>innovation</kwd><kwd>Iran</kwd><kwd>Turkey</kwd></kwd-group></article-meta></front><back><ref-list><title>References</title><ref id="cit1"><label>1</label><citation-alternatives><mixed-citation xml:lang="ru">История Востока в шести томах. Т. 3. Восток на рубеже Средневековья и Нового времени. XVI—XVIII вв. / Под редакцией Р.Б. Рыбакова. – М.: Издательская фирма «Восточная литература» РАН, 2000. – 696 с.</mixed-citation><mixed-citation xml:lang="en">The History of the East. 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