Islamism

This article is about political Islamism. For an article on the religion of Islam, see Islam

Islamism describes a set of political ideologies derived from the conservative religious views of Muslim fundamentalism. Islamist ideologies hold that Islam is not only a religion, but also a political system that governs the legal, economic and social imperatives of the state according to Islamic Law.

The term “Islamism” first appeared in eighteenth-century France as a synonym for Islam. At the turn of the twentieth century, it was being displaced by the latter, and by 1938, when Orientalist scholars completed the Encyclopaedia of Islam, had virtually disappeared from the English language.^[1]

It attained its modern connotation in late 1970s French academia, thence to be loaned into English again, where it has largely displaced “Islamic fundamentalism.”^[2] The American Heritage Dictionary of the English Language defines Islamism as, "An Islamic revivalist movement, often characterized by moral conservatism, literalism, and the attempt to implement Islamic values in all spheres of life.." ^[3]

In modern usage, this term is controversial due to it being applied to more radical, extreme groups within the Islamic world. Islamists themselves may oppose the term, as it suggests their philosophy to be pure Islam.^{[citation needed]} It is, however, widely used in the Muslim world to describe domestic and trans-national political organizations seeking to implement Islamic law.

Islam and Islamism

There is intense debate about the differences between Islam and Islamism. The controversy is rooted in differing answers to questions about how Muslims should live, the sort of governments they should support, and the proper role of Islamic symbols, ideas, and tenets in the modern world.

Islamists argue that Islam is inherently a political religion, and that the rules and laws laid out in Quran and Hadiths mandate Islamic government in any land with a Muslim majority.

Some Western intellectuals who specialize in Islam, including Robert Spencer and Andrew Bostom, concur, rejecting the notion of "Islamist" as separate from Islam and arguing that the elements that are identified as "Islamist" are actually central to Islam.

Like other religions, Islam promotes a vision of society and provides guidelines for social life. The Quran and the hadith provide some guidelines for Islamic government, including criminal law, family law, the prohibition of Usury and other economic regulations. From one perspective, any Muslim who believes that government should not be secular but based on scripture might be said to fall under the definition of an Islamist.

These scriptural claims aside, many Muslims disagree with the ideologies and activities of Islamists^{[citation needed]}.

Daniel Pipes comments, "Islamism is an ideology that demands man's complete adherence to the sacred law of Islam and rejects as much as possible outside influence, with some exceptions (such as access to military and medical technology). It is imbued with a deep antagonism towards non-Muslims and has a particular hostility towards the West. It amounts to an effort to turn Islam, a religion and civilization, into an ideology." ^[4]

Geopolitics

Historically, Islamism developed during the 19th and 20th centuries in traditionally Islamic societes across North Africa, the Middle East, and Central and Southeast Asia. Many countries in these regions were colonized by Western states. Islamism has often been described as a reaction to colonialism or, alternatively, an effect of post-colonialism.

While Islamism developed in societies with a Muslim majority, it is a transnational phenomenon. Through the Internet, increasing international travel, and other developments of globalization, the messages, leaders, and activities of Islamists are subject to widespread analysis and commentary. The majority of self-identified Islamists likely reside in the Middle East and Southeast Asia, however there are no practical limits to the spread of ideas.

Some Western countries consider theocratic philosophies a threat to their status as secular nation-states and have taken proactive approaches to contain and/or counteract various Islamist movements.

Contemporary issues

The complex relationship between Islam and Islamism has intensified in the aftermath of the September 11, 2001 attacks. Since that time, Islamist movements, along with other political movements inspired by Islam, have gained increased attention in the Western media. Some Islamist groups have been implicated in terrorism and have become targets in the War on Terrorism.

History

Although Islamic states based on Shari'a law have existed since the earliest days of Islam, Islamism refers to modern movements that developed during the twentieth century in reaction to several forces. Following World War I, the dissolution of the Ottoman Empire, and the subsequent dissolution of the Caliphate by Mustafa Kemal Atatürk (founder of Turkey), some Muslims perceived that Islam was in retreat, and felt that Western ideas were spreading throughout Muslim society, along with the influence of Western nations. During the 1960s, the predominant ideology within the Arab world was pan-Arabism which deemphasized religion and emphasized the creation of a socialist, secular state based on Arab nationalism rather than Islam.

The Deobandi Movement

In India, the Deobandi movement developed as a reaction to British actions against Muslims and the influence of Sayed Ahmad Khan, who advocated the reform and modernization of Islam. Named after the town of Deoband, where it originated, the movement was built around Islamic schools (principally Darul Uloom) and taught an interpretation of Islam that encouraged the subservience of women, discouraged the use of many forms of technology and entertainment, and believed that only "revealed" or God-inspired knowledge (rather than human knowledge) should be followed. These, however, were against many Muslim teachings (e.g. women were in fact to be held in high esteem and held rights over men, not vice versa).

Though the Deobandi philosophy is puritanical and wishes to remove non-Muslim (i.e., Hindu or Western) influence from Muslim societies, it was not especially violent or proselytising, confining its activity mostly to the establishment of madrassas, or Muslim religious schools. They are a major sector of Muslims in the region (the followers of Sayed Ahmad Khan being a significant minority). The Taliban movement in Afghanistan was a product of the Deobandi philosophy and the madarassas.

Sayyid Abul Ala Maududi

Sayyid Abul Ala Maududi was an important early twentieth-century figure in India, then, after independence from Britain, in Pakistan. Strongly influenced by Deobandi ideology, he advocated the creation of an Islamic state governed by sharia, Islamic law, as interpreted by Shura councils. Maududi founded the Jamaat-e-Islami in 1941 and remained at its head until 1972. His extremely influential book, "Towards Understanding Islam" (Risalat Diniyat in Arabic), placed Islam in modern context and enabled not only conservative ulema but liberal modernizers such as al-Faruqi, whose "Islamization of Knowledge" carried forward some of Maududi's key principles. Chief among these was the basic compatibility of Islam with an ethical scientific view. Quoting from Maududi's own work:

Everything in the universe is 'Muslim' for it obeys God by submission to His laws... For his entire life, from the embryonic stage to the body's dissolution into dust after death, every tissue of his muscles and every limb of his body follows the course prescribed by God's law. His very tongue which, on account of his ignorance advocates the denial of God or professes multiple deities, is in its very nature 'Muslim'... The man who denies God is called Kafir (concealer) because he conceals by his disbelief what is inherent in his nature and embalmed in his own soul. His whole body functions in obedience to that instinct… Reality becomes estranged from him and he gropes in the dark.

The Muslim Brotherhood

Maududi's ideas were a strong influence on Sayyed Qutb in Egypt. Qutb was one of the key philosophers in the Muslim Brotherhood movement after the assassination of its founder in 1949. The Brotherhood was established in Ismailiyah, Egypt in 1928 and was banned (but still exists) following confrontations with Egyptian president Gamal Abdul Nasser, who jailed Qutb and thousands of others for years. The Muslim Brotherhood (founded by Hasan al-Banna) advocated a return to sharia because of what they perceived as the inability of Western values to secure harmony and prosperity for Muslims. Since only divine guidance could lead humans to peace, justice, and prosperity, it followed that Muslims should eschew man-made systems of governance and live according to divinely-inspired sharia ("The Qur'an is our constitution"). The Brotherhood also advocated jihad against the European colonial powers, particularly the British and the French, and their allies, who ruled over virtually all of the Muslim world during al-Banna's (and much of Qutb's) life time.

Islamic Jihad movements

While Qutb's ideas became increasingly radical during his imprisonment prior to his execution in 1966, the leadership of the Brotherhood, led by Hasan al-Hudaybi, remained moderate and interested in political negotiation and activism. Fringe or splinter movements, however, did develop and pursued a more radical direction, perhaps inspired by final writings of Qutb in the mid-1960s (e.g. "Milestones"). By the 1970s, the Brotherhood renounced violence as a means to their goals. The path of violence and military struggle was however taken up by such movements as the Egyptian Islamic Jihad organisation, responsible for the assassination of Anwar Sadat in 1981. Unlike earlier anti-colonial movements, Egyptian Islamic Jihad focused its efforts on "apostate" leaders of Muslim states, or those leaders who held secular leanings or introduced or promoted Western/foreign ideas and practices into Islamic societies. Their views were outlined in a pamphlet written by Muhammad Abd al-Salaam Farag, in which he states: "…there is no doubt that the first battlefield for jihad is the extermination of these infidel leaders and to replace them by a complete Islamic Order…" (It is important to note that 'jihad' means 'struggle' and comes in many forms- not just military. Eg, not giving in to temptation is a struggle, is a jihad). Another Islamic Jihad group emerged in Palestine as an offshoot of the Egyptian group, and began militant activity against the state of Israel, and consistently opposed itself to the policies of the secular Palestine Liberation Organization (PLO) and Yasser Arafat.

Salafism/Wahhabism

Another influential strain of Islamist thought came from the Wahhabi movement in Saudi Arabia. The Wahhabists, who emerged in the 18th century led by Muhammad ibn Abd al-Wahhab, also believed that it was necessary to live according to the strict dictates of Islam, which they interpreted to mean living in the manner that the prophet Muhammad and his followers had lived in during the seventh century in Medina. Consequently they were opposed to many innovations developed since that time, including the minaret, marked graves, and later television and radios. The Wahhabis also considered those Muslims who violated their strict interpretation to be heretics, and thus used violence against other Muslims. When King Abdul Aziz al-Saud founded Saudi Arabia, he brought the Wahhabists into power with him. With Saud's rise to prominence, Wahhabism spread, especially following the 1973 oil embargo and the glut of oil wealth that resulted for Saudi Arabia. The Wahhabists were proselytizers, and made use of their wealth to spread their interpretation of Islam.

Recent history

Islamism went through its major political and philosophical developments in the early part of the twentieth century, but it was not until the 1980s that it became active in an international arena and rose to great prominence in the 1990s.

The reasons for the rise of Islamism during this period are still disputed. The ideologies that had dominated the Middle East since decolonization such as Ba'athism, Arab Socialism, and Arab Nationalism had, by 1980, failed to attain the economic and political goals expected of them. By the late 1980s the distinct Shi'ite version of political Islam had been drained of its vigour in the Iran-Iraq War. During the conflict against the Soviet Union in Afghanistan, many Islamists came together to fight what they saw as an atheist invading force and were heavily funded by the United States. In Pakistan, military dictators brought into power through coups (especially Zia-ul-Haq) exploited Islamist sentiments to consolidate their power, bringing Islamist political parties into prominence and all but destroying the traditional secularism that stemmed from the secular stance of the Muslim League and its leader Mohammad Ali Jinnah (founder of Pakistan).

In his book Jihad: The Trail of Political Islam Gilles Kepel argues that the central importance of Islamism in the 1990s was a product of the Gulf War. Prior to 1990 organized political Islam had been mostly associated with Saudi Arabia, a nation founded on Wahhabism and an ally of Islamist groups in Egypt and in Afghanistan. Saudi Arabia, as a close ally of the West and with a strong interest in regional stability, played an important restraining role on Islamist groups.

The Shi'ite clerics in Iran had long argued that Saudi Arabia was an apostate state, a puppet of the West that espoused a corrupted Islam.^{[citation needed]} During the 1980s these accusations had little effect, largely because of their Shi'ite origin. However, Kepel argues that when Saddam Hussein turned on his former allies, he embraced this rhetoric, arguing that Saudi Arabia had betrayed its duty to protect the holiest sites of Islam. Kepel states that Saddam Hussein embraced Islamic rhetoric and trappings and tried to draw leading scholars and activists to his camp. Some of the main Islamist groups remained loyal to Saudi Arabia, but a number such as parts of the Muslim Brotherhood and Afghani mujahideen aligned themselves with Saddam. Far more groups declared themselves neutral in the struggle.

According to Kepel the rapid defeat of Saddam did not end this rift. As Saddam had likely predicted Saudi Arabia had found itself in a severe dilemma, the only way to counter the Iraqi threat was to seek help from the west, which would immediately confirm the Iraqi allegations of Saudi Arabia being a friend to the west. To ensure the regime's survival Saudi Arabia accepted a massive western presence in the country and de facto cooperation with Israel causing great offence to many in Islamist circles.

After the war Saudi Arabia launched a two-pronged strategy to restore its security and leadership in Islamist circles. Those Islamist groups who refused to return under the Saudi umbrella were persecuted and any Islamists who had criticized Saudi regime were arrested or forced into exile, with most going to London. At the same time Saudi oil money began to flow freely to those Islamist groups who continued to work with the kingdom. Islamist madrassas around the world saw their funding greatly increased. More covertly Saudi money began to fund more violent Islamist groups in areas such as Bosnia and the former Soviet Union. Saudi Arabia's western allies mostly looked the other way seeing the survival of their crucial ally as more important than the problem of more money and resources flowing to Islamist groups.

In the 1990s Islamist conflicts erupted around the world in areas such as Algeria, the Palestinian territories, Sudan, and Nigeria. In 1995 a series of terrorist attacks were launched against France. The most important development was the rise to power of the Deobandi Taliban in Afghanistan in 1996. In the Taliban-ruled Afghanistan a number of anti-Saudi and anti-Western Islamist groups found refuge. Significantly, Osama bin Laden, a wealthy Saudi influenced by Wahhabism and the writings of Sayed Qutb, joined forces with the Egyptian Islamic Jihad under Ayman al-Zawahiri to form what is now called al-Qaeda.

A considerable effort has been made to fight Western targets, especially the United States. The United States in particular was made a subject of Islamist ire because of its support for Israel, its presence on Saudi Arabian soil, what Islamists regard as its aggression against Muslims in Iraq, and its support of the regimes Islamists oppose. In addition some Islamists have concentrated their activity against Israel, and nearly all Islamists view Israel with hostility. Osama bin Laden, at least, believes that this is of necessity due to historical conflict between Muslims and Jews, and considers there to be a Jewish/American alliance against Islam.

There is some debate as to how influential Islamist movements remain. Some scholars assert that Islamism is a fringe movement that is dying, following the clear failures of Islamist regimes like the regime in Sudan, the Wahhabist Saudi regime and the Deobandi Taliban to improve the lot of Muslims. However, others (e.g. Ahmed Rashid) feel that the Islamists still command considerable support and cite the fact that Islamists in Pakistan and Egypt regularly poll 10 to 30 percent in electoral polls which many believe are rigged against them.

An alternative direction has been taken by many Islamists in Turkey, where the Islamist movement split into reformist and traditionalist wings in 2001. The reformists formed the moderate Islamist Justice and Development Party (Ak Party), which gained an overall majority in the Turkish parliament in 2002, and has sought to balance Islamic values with the requirements of a secular and democratic political system. Some in the Justice and Development Party see the Christian Democrat parties of Western Europe as a model, which has led some to question whether it is a genuinely Islamist movement.

Intellectual sources of Islamism

The foundation of modern Islamist thought is highly debated. Islamists, where they can be clearly identified, have many different positions. These perspectives can be defined in terms of their selection of sources from Islamic history and thought. Typically, an Islamist perspective will criticize certain periods of history and intellectualism, while expounding upon others. However, many Islamists combine two or more of these perspectives and formulate their own, unique reading of history and Islam.

Islamic History

Some perspectives, often considered radical, cite the source of their message as the early Islamic community founded by the Prophet. Proponents of this view hold only the central texts of Islam as important and tend to criticise centuries of scholarship and commentary. Thus, they identify themselves in opposition to a large body of history and theory (including the Fitna and Ottoman periods).

Other groups may seek an return to classical Islam, where religion played a dominant role in civil society and state affairs. These groups tend to cite sources and periods of history where Islam was the established social system. While this is historically typified in the Caliphate of the Ottoman Empire, Islamists who proport this view may speak of doing away with an empire and reforming the Caliphate according to new principles of governance (such as democracy).

Common among virtually all Islamists is their reliance on contemporary, authors (such as Qutb), to articulate their views and direct their activities.

Islamism and modern political theory

The development of modern Islamism was also both a reaction to and influenced by the other ideologies of the modern world. Modern Islamism began in the colonial period, and it was overtly anti-imperialist. It was also opposed to the local elites who wanted independence, but who also supported adopting western liberal ideals. Writers like the Egyptian Sayyid Qutb and the Pakistani Sayyid Abul Ala Maududi saw western style individualism as counter to centuries of tradition, and also as inevitably leading to a debauched and licentious society.

In the years after independence the most important ideological current in the Muslim world was socialism and communism. This influenced Islamism in two ways. Much Islamist thought and writing during this era was directly addressed to countering Marxism. For instance Muhammad Baqir al-Sadr's main works are detailed critiques of Marxism, paying much less attention to capitalism and liberalism. Another option was to try and integrate socialism and Islamism. This was most notably done by Ali Shariati. At several points Islamist and leftist groups found common cause, such as during the early stages of the Iranian Revolution, and several organizations, such as the Islamic Socialist Front in Syria, were both overtly Marxist and overtly Islamist. While most Islamists reject Marxism, the influence of socialist ideologies during the formative period of modern Islamism means that Islamist works continue to be infused with Marxist language and concepts. For instance Qutb's view of an elite vanguard to lead an Islamic revolution is borrowed directly from Lenin's Vanguard of the Proletariat.

During the 1930s a number of fascistic groups arose in the Middle East. Some such as the SSNP and the Kataeb Party were mostly supported by Christians and other minority groups, others like the Egyptian Misr al-Fatat were mainly Sunni Arab. The fascist method of seizing power did inspire Islamist Hassan al-Banna, who founded organizations directly based on the Brownshirts and Blackshirts to try and seize power^{[citation needed]}. This method proved ineffective, and since then most Islamists have used the cell based structure commonly used by leftist groups. Ideologically there is little evidence that fascism had much influence on the development of Islamism. The far-right French doctor Alexis Carrel had an important influence on Qutb's thought, and the well-read Qutb also seems to have had a passing knowledge of Mein Kampf. Several Islamist groups have embraced Nazi like anti-Semitism, as an outgrowth of Islamist anti-Zionism.

Several authors, among which Daniel Pipes [5] and Michael Ledeen [6] have prominently equated Islamism to fascism and coined the word "Islamofascism". Cavelos and Laidi state in [ISBN 0415167175] A World without Meaning that Islamism shares more characteristics with fascism than with communism, in that it does not have a definite progress belief, which communism has, and that three characteristics are shared by Islamism, communism and fascism: a totalitarian political claim, a global discourse about society in which the theme of exclusion is central and a political and social apparatus which respond to the demands of disadvantageous groups. The most direct western parallel to Islamism is, however, not fascism, but Dominionism (put in place in the past such as during The Protectorate of Oliver Cromwell).

Citations

Islamist movements

International — Al-Qaida, the Muslim Brotherhood, and Hizb ut-Tahrir
Afghanistan — Taliban
Algeria — Groupe Islamique Armé, Islamic Salvation Front, Groupe Salafiste pour la Prédication et le Combat
Egypt — Gama'at Islamiya
Lebanon — Hizballah
Iraqi Kurdistan — Islamic Movement in Kurdistan, Islamic Group of Kurdistan, Islamic Union of Kurdistan
Iran Kurdistan — Khabat
Palestine — Hamas
Central Asia — Hizb ut-Tahrir
South Asia — Jamaat-e-Islami (there are Jamaats in India, Pakistan and Wahhabism), Jamaat-ul-Mujahideen
Turkey — Justice and Development Party (disputed), Felicity Party
Bahrain — Al Wefaq Asalat

External links

List of Islamist websites as of July 16, 2004

Is Islamism a Threat? - a panel discussion hosted by Middle East Quarterly, December 1999
Evaluating the Islamist Movement - written by Greg Noakes, an American Muslim who works at the Washington Report
Muslim Scholars Face Down Fanaticism - written by Aicha Lemsine, an Algerian journalist and author.
Coming to Terms: Fundamentalists or Islamists? on terminology, by Martin Kramer
The Institute for the Study of Civil Society report - The ‘West’, Islam and Islamism

Critical views of Islamism

International Coalition Against Political Islam
Discussion and Opinion regarding Terrorism and Islamic Reform
Daniel Pipes - Is Islamism Dead?: The Future of Islamism in the Muslim World
The Prophet and the Proletariat - Marxist critique and history of religion and rebellion in the Middle East