Download social activist - DCU Moodle 2011

The scholarship of ’very’ radical
Islamism
Ideologues and activists
The sources of radical Islamism
 Contemporary activists have a number of sources they can rely on to justify and
promote their message. Historically speaking there have been a number of
phases where references to religious symbolism and language were for political
mobilisation. Scholars’ teachings have been recuperated and re-interpreted.
 Islam has always been a source of inspiration for political struggles.
 The work of past ideologues and scholars is utilised in the modern context and
according to the changing circumstances of the different groups. The work of
these scholars is both a source of inspiration and controversy because no
interpretation corresponds to the ‘truth’.
 This shows that the socio-economic and political context determines the way in
which the scholarly and ideological work of past scholars and militants is understood
and therefore different types of behaviour might follow.
The first radical Islamist? The work of
Ibn Taymiyyah
 Widely considered one of the first important scholars of radical Islamism. Still
studied and referred to today because of his contribution to the understanding
of the issue of ‘unjust rulers.’ Key to understand the challenge to the concept of
political quietism that was widespread in Sunni Islam.
 Rebellion is not only justified but becomes a duty when the ruler is unjust.
 He was a Syrian jurist who lived through the invasion of the Mongols.
 Ibn Taymiyyah called for purification of Islam because the Mongols did not take
on board Islamic law and followed their own tribal traditions (yasa) despite
being formally Muslim.
 Key point: for the first time a jurist labels other Muslims ‘unbelievers’. He
specifies situations where a Muslim ruler can be excommunicated and should
therefore be fought.
 The politics of his radicalism is in his personal experience as a refugee and in the wider context
of Arab humiliation. There is an obvious echo to contemporary situations.
Conservative Sunni Islam – Abd al
Wahhab
 One of the most prominent conservative reformers of Islam.
 Lived in the 18th century in Arabia at a time of perceived spiritual and moral laxity.
 At times of moral laxity, it is necessary to rediscover the true sources of Islam.
 Islamic society should reject popular beliefs and idols and return to the purity of sacred
sources.
 The quest for purity espouses the military expansionist project of the al
Sauds.
 Key point: he lends religious legitimacy to a military leader. The ‘state’ uses religious
legitimacy for lack of popular legitimacy. The religious establishment begins to be
‘compromised’.
 According to Tunisian scholar Redissi, the pact between al Saud and al Wahhab represents
the perversion of Islam as a tolerant religion. Some however argue that it contains the
seeds of positive change.
Islamism and the anti-colonial struggle
- Abu Al-a’La Mawdudi
 One of the most important sources for radical Islam because his
work shapes the manner in which colonialism is understood. He
offers a way out of colonialism based on an indigenous distinctive
traditions: religion.
 Current rule was the ‘infidel British’ (anti-colonialism). Not good for Muslims
 Prospective rule was to be pagan Hindus. Not good for Muslims.
 Between 1937 and 1941 he wrote against nationalism and
democracy.
 The Islamic State should be run by those who believe in the ideology upon which is
based: the Sacred texts.
 After partition his popularity grows.
 Concept of al-hakimiyya, the absolute sovereignty of God.
 Need to escape from the state of jahiliyya, total pagan ignorance.
The founder of the Muslim Brotherhood
– Hassan al Banna
 Founder of the Muslim Brotherhood: initially a religious and
philanthropic association. It becomes increasingly interested in public
affairs.
 The main task is islah al-nufus, moral reform. He is a teacher and therefore




perceives education as crucial in changing individual behavior.
Islam at the solution to all social concerns.
Personal piety and good community were the conditions for a good Islamic
state (Zubaida, 1989).
It is later involved in violence against British and Jewish interests in Egypt. A
militant engagement towards justice. Took part to the 1948 war against
Israel.
Main contribution: social activist conception of Islam. A bottom-up approach
to reforming society.
 The spirit and practice of dawa.
The most famous radical Islamist
scholar: Sayyid Qutb
 The Godfather and Martyr of radical Islam.
 At the beginning he was a liberal, although he was not enthusiastic about Western
modernisation in Egypt.
 Time in the US changes Qutb’s attitude towards liberalism and Western society. He
refines a different concept of modernity for Muslims.
 He joins the Brotherhood in 1953 and, initially, concerned with social justice to be
promoted through education.
 Prison changes his outlook and radicalises him.
 His writings become more and more extreme in his analysis of the ills of modern
Egyptian society.
 The creation of an Islamic government is a divine commandment for every Muslim. It is
based on a militant critique of modern civilisation.
 In analysing the ills of modern society he refers to the concept of jahiliyya. In modern
times it means usurpation of God’s authority. This comes from Mawdudi
 Muslim leaders and elites are non-believers. This comes from Taymiyyah.
What is the solution for Qutb?
 The cure for the ills of modern society is jihad (rebellion). The task is to
obliterate the existing order: revolutionary change. This is quite relevant
because on this point there are sharp differences among contemporary
activists as to how revolutionary change can be achieved…
 The establishment of sovereignty will be based on Islamic Law.
 He begins to identify ‘official Islam’ as a problem: the co-opted ulama have
lost their way. He foresees the work of a vanguard as absolutely necessary to
‘carry’ the rest of Muslims with them in the quest for the creation of the
Islamic state.
 How to govern? A just dictatorship seems the suggestion…
Shi’a Radical Islamism –
Ayatollah Ruhollah Khoemin
 Intellectual and political significance of the Iranian
Revolution for Muslims in general and Shi’a in particular..
 Islamic government not based on tradition. Shi’a had a tradition
of political quietism…
 The concept of wilayat-I faqih (guardianship of the jurisconsult)
was an innovation within Shi’a religious thinking. It cannot be
derived from the Hadith and he argued that it was logically selfevident.
 His guardianship is absolute, but based on personal legitimacy
and therefore bound to be contested upon his death. The
current supreme Guide has a legitimacy problem.
Conclusions
 A number of points should be kept in mind when analyzing the
ideologues mentioned above and their political theories:
 So-called radical ideas are new formulations and not a return to the past.
 The intellectual process of reconstruction takes place in a specific socio-
political context.
 Movements may have similar ends and therefore at times refer to the same
sources of inspiration, but support different means to achieve them.
 There are many other scholars that have been and are influential, who would
much more inclined to reconcile Islamic political thinking with democratic
theory. Notably Rachid Ghannouchi.