Ch.
5 initial faith in liberal nationalism
Islamic Organizations: Soldiers of God
Modern Islamic Organizations have been
the driving force behind the dynamic
spread of the Islamic resurgence
Also the focal point of the Islamic threat in
the eyes of the West
violence and terrorism perpetuated by grps
like Party of God, Holy War, Army of God
conjure up images of religious fanatics with
a thirst for vengeance and a penchant for
violence
the majority of Islamic organizations claim
that they work within the political system
and seek change from below through a
gradual process of reform
while Islamic revivalism and movements
are integral to Islamic history and may be
seen as part of a recurrent revivalist cycle
in history, most movements today differ
from those of earlier centuries , in that
they are modern, not traditional, in their
leadership, ideology, and organization
if we speak of fundamentalism as a return
to the foundations of Islam, the Quran, and
the example of the Prophet in order to
renew the community, then these
movements are neofundamentalist or
neorevivalist, for they look to the sources
of islam not simply to replicate the past
but to respond to a new age
The Muslim Brotherhood and the Jamaat-i-
Islami
dominate the landscape of the muslim
world in 20th century
Founders: Hassan al-Banna & Sayyid
Qutb (brthrhd)
Mawlana Abul Ala Mawdudi
(Jamaat)
they are the trailblazers or architects of
contemporary Islamic revivalism, men
whose ideas and methods have been
studied from Sudan to Indonesia
Hassan al-Banna est. the Brotherhood in
Egypt in 1928
found a receptive audience among
the religiously inclines and the
more Western, secular-oriented
elites
had been shaken by the defeat of
the Arabs in Palestine, creation of
Israel, and Egypts inability to
shake off british occupation
Mawlana organized the Jamaat-i-Islami in
India in 1941
Mawlana witnessed the collapse of
the Ottoman empire and the
failure of the caliphate to save the
empire
growing hindu assertiveness in
Indias freedom contributed to his
perception of the deterioration of
Muslim power
he blamed the European
colonialism and modern
nationalism, a foreign and western
ideology w/c divided rather than
unite peoples, replacing the Pan-
Islamic ideal
Both grps blamed European imperialism
and a westernized Muslim leadership for
many of the current problems
both have been an anti-colonial
nationalist who turned to religious
revivalism to restore Muslim community
at home and universally
these founders drew on example and
concerns like the Wahhabi od Saudi
Arabia , for their critique of Muslim
society, revivalist and reformist worldview
emphasis on organizations, and their
socio-political activism
both modernized Islam by providing a
modern interpretation or reformulation of
Islam to revitalize the community
religiously and socio-politically
they self-consciously re-applied Islamic
sources and beliefs, reinterpreting them
to address modern realities; yet they
distinguished their method from that of
islamic modernism, which they equated
with the Westernization of Islam
both men sought to produce a new
synthesis which began with Islamic
sources and found either Islamic
equivalents or Islamic sources for notions
of govt accountability, legal change,
popular participation and educational
reform
 anti-imperialist view of the west, which
they believed was not only a political and
economic but also a cultural threat to
Muslim societies
Westernization threatened the very
identity, independence, and way of life of
Muslims
imitation of or dependence on the west
must be avoided at all cost
both proclaimed islam as self-sufficient,
all-encompassing way of life, an
ideological alternative to western
capitalism and Marxism
they joined thought to action, creating
orgs that engaged in political and social
activism
not against modernization
both engaged in modern orgs and
institution bldg., provided educational
and social welfare services, sed modern
technologies to spread and mobilize
support
their message addressed the problems of
modernity, analysing the relationship of
Islam to nationalism, democracy,
capitalism, Marxism, modern banking,
education, law, women and work, Zionism
and IR
Mawdudirange of topics reflected his
holistic vision: Islam and the state,
economics, education, revolution, and
women
both mens reinterpretations of Islamic
history and tradition produced a common
ideological worldview which inspired and
guided modern islamically oriented
sociomoral reform movements
Primary pinciples of al-Banna and
Mawdudis ideological worldview (refer
to page 122 of ch. 5)
at the heart of the message of the two
orgs: the conviction that Islam provoded a
divinely revealed and prescribed third
alternative to Western capitalism and and
Soviet Marxism
Both orgs followed the example of the
Prophet in gathering together believers
committed to establishing societies
governed by Gods law
recruited followers from mosques,
schools, and universitiesprimarily
urban, based among the lower middle
class
the goal was to produce a modern-
educated but islamically oriented leaders
prepared to take their place in every
sector of society
al-Banna worked to develop a broad-
based populist movement
Jamaat was more of an elite religious org
whose goal was to train leaders who
would come to power
the establishment of an Islamic state first
required the Islamization of society
through gradual process of change
Both org espoused an Islamic
alternative to conservative religious
leaders and modern, secular, Western-
oriented elites
the ulama were generally regarded as
pass, a religious class whose fossilized
Islam and cooption by govts were major
causes of the backwardness of Islamic
community
muslim predicament was caused by
muslims who had failed to be sufficiently
Islamically observant
call or inviataion (dawa)
call to Islam has two aspects: invitation to
non-Muslims to convert to Islam, and the
calling to those who were born Muslims
to be better muslims
both org focused on the islamization of
individual and society
Neorevivalism and the West
al-Banna and Mawdudi criticized both
secular and Islamic modernists for
excessive dependence on the West
secularists separated religion from society
and took the West as the model for
development
despite their anti-colonial politics, secular
muslim leaders were in effect regarded as
indigenous Western cultural colonizers
Islamic modernists were also criticized: in
their zeal to demonstrate the
compatibility of Islam with modernity,
they employed or relied upon Western
values, producing a westernized Islam
in contrast to modernists, these
neorevivalists were more sweeping in
 their indictment of the West and their
assertion of the total self-sufficiency of
Islam.
they maintained that muslim
should not look to western
capitalism or communism but
solely to islam, the divinely
revealed foundation of state and
society
faith in the west was misplaced
western democracy contributed
to authoritarianism, econ.
exploitation, and injustices
the inherent fallacy of western
secularism, separation of religion
and the state, would be
responsible for the Wests moral
decline and downfall
they maintained that, despite
Arab subservience to the West,
the west had betrayed the Arabs
in its support for the Israeli
occupation of Palestine
In contrast to Islamic modernists, the goal
of the Brotherhood and Jamaat was to
create a more indigenously rooted,
authentic Islamic state, and society
through a process of renewal of
Islamization based upon a return to the
principles of Islam
Mawdudi a parliamentary democracy
based upon popular sovereignty rather
than divine sovereignty was unacceptable
Mawdudi preferred to speak of the
Islamic system as a theodemocracy, as
distinction from a theocracy or clerical
state
he had no problem characterizing an
Islamic government or theodemocracy as
Islamic totalitarianism
Radical Islam: Sayyid Qutb, Martyr
the ideology of Islamic revivalism in Egypt
became more militant and combative in
the late 50s and 60s as a result of the
Muslim Brotherhoods confrontation with
Egyptian state
Sayyid Qutb as the architect of radical
Islam
Qutb, increasingly radicalized by Nassers
suppression of the Brotherhood,
transformed the ideological beliefs of al-
Banna and Mawdudi into a rejectionist
revolutionary call to arms
in 1948, he published Social Justice in
Islam, in which he maintained that, in
contrast to Christianity and communism,
Islam possessed its own distinctive social
teachings or path
in 1949, Qutb travelled to the US. this
experienced proved to be a turning point
in his life
after the visit, he became a severe critic of
the West and return to Egypt in 1951 and
join the Brotherhood
he was scandalized by the sexual
permissiveness and promiscuity of
American society
govt harassment of the Brotherhood and
Qutbs imprisonment and torture in 1954
increased his radicalization and
confrontational worldview
his commitment, intelligence, militancy
made him effective within the context of
a growing confrontation between a
repressive regime and the Brotherhood
Qutb emphasized the development of a
vanguard, a group (jamaa) of true
Muslims
the Islamic movement (haraka) was a
righteous minority adrift in a sea of
ignorance and unbelief (jahiliyya)
creation of an Islamic system of govt was
a divine commandment and therefore
imperative
Jihad was the only way to implement a
new Islamic order
jihad as armed struggle became the
prescribed path for all true believers in
current crisis
Qutbs formulation became the starting
point for many radical grps
two options, evolution, a process which
emphasizes revolutionary change from
below, and revolution, the violent
overthrow of established systems of
government have remained the twin
paths of contemporary Islamic
movements
in 1965, the Brotherhood was ruthlessly
suppressed by the govt many were
executed and arrested

Political Action
the Brotherhood and Jamaat became
heavily involved in politics --- the
Brotherhood were drawn into
confrontation with govts that resisted
their demands
the Brotherhood split into several factions
after al-Bannas death
political strategy of the Brotherhood
remained unresolved, with two
competing models: evolution and
revolution
while some brothers may have conspired
to overthrow the govt, many preferred to
pursue change through preaching and
social activism
the new conspiracy of the brotherhood
offerd an ideal scapegoat for Nasser to
deflect attention that would enable the
leader to reunite the ppl behind him
Mawdudi and the Jamaat have been
embroiled in Pakistani politics- they
participated within the political system
Jamaat became the leading voice in the
Islamic Republic of Pakistan, functioning
as a political party
Contemporary Islamic Movements in Egypt:
Evolution or Revolution?
Anwar Sadat, Nassers successor in 1970,
became the patron of Egypts Islamic
resurgence, rehabilitating the
Brotherhood and fostering Islamic student
organizations
Islam proved to be a two-edged sword,
for Sadat was assassinated by religious
extremists in its name.
the majority of Muslims orgs, epitomized
by the Muslim Brotherhood, pursue an
evolutionary path of preaching and socio-
political action, while a minority of
extremists with names like Holy War and
Salvation from Hell directly threaten the
state
The Muslim Brotherhood, 1970-1991
1970-91MB rebuilt its organization,
under Sadat and his successor Mubarak
MB worked out a modus vivendi with the
Sadat govt
MB returned to work again with their
colleagues who had been released from
prison
they continued to draw their members
from middle and lower middle classes
revenue poured in from oil-rich countries
in the Gulf and Iraq and Saudi
post-1970 MB. under Tilmassani,
underwent an unambiguous
transformationit opted for a socio-
political change through a policy of
moderation and gradualism which
accepted political pluralism and
parliamentary democracy, entering into
pol. alliances and parties
it remained steadfast in its rejection of
violence and terrorism and stayed
scrupulously within the limits of Egyptian
law
under Mubarak, Islamic revivalism
emerged as part of mainstream Islam
the MB reemerged in the 80s during
Mubaraks rule as the largest and
strongest Islamic org, relying on both
social and political activism
they ran banks, investment companies,
schools, medical and legal services,
factories, etc.
joined with the Wafd party in 1984
elections and formed a new coalition, the
Islamic Alliance
campaigning with the slogan Islam is the
solution
won 17% of the vote; emerging as the
chief political opposition of Mubaraks
govt
Islamic Revolutionary Groups in Egypt
Islamic Liberation Organization
(Muhammads Youth)
Jamaat al-Muslimin (Society of Muslims)
or popularly known as Takfir wal-Hijra
Jamaat al-Jihad (Holy War Society)
Salvation from Hell
The ILO and Takfir sparng up after the
1967 Israel warsome members had
been among the younger members of the
MB imprisoned and tortured during
 Nassers; espoused a violent anti-
government strategy
the ILO attempted a coup dtat in 1974
leaders of ILO and Takfir were executed
by the govt
Jamaat al-Jihad assassinated Sadat in
October 1981
All were united in their belief that the
establishment of an Islamic society
required restoration of the caliphate
Jihad: The Forgotten Obligation
al-Jihads ideology was set forth in a brief
tract by Muhammad al-Farag
the neglected obligation articulated in
the obligation of jihad, drawing heavily on
the ideology of al-Banna, Mawdudi, and
Qutb
at the heart of al-Jihads message and
mission was the call to true believers to
wage holy war against Egypts un-Islamic
state and its leader, Sadat; it maintained
that jihad was the 6th pillar
the goal was the creation of an Islamic
state, the eradication of Western law, and
the imposition of Islamic law
Salvation from Hell, an offshoot of al-
Jihad, rejected anyone associated with
the atheist regime of Mubarak. they
declared holy war against Egypts infidel
rulers
Leadership and Organization
Shukri Mustafa ran the Takfir; they
viewed contemporary Egypt as un-Islamic,
a domain of unbelievers; its goal was to
set up a separate society of true believers
in Egypt
the ideal was martyrdom: a willingness to
give up on ones life in the struggle for
islam
Muhammads Youth were governed
democratically by an executive council
these militants have modern education
Dr. Salih Siriya, founder of ILO, earned a
doctorate in science educ.
leaders of Jamaat al-JihadMuhammad
al-Farag, Col. Abbud al-Zumur, Lt. Khalid
Islambuli
Egyptian Islamic Movements in the Nineties
a quiet revolution has occurred in Egypt
the desire to lead a more Islamically
informed way of life can be found among
the middle and upper class, uneducated
and educated, peasants and professionals
Egypts militant grps remain fragmented
and small. they do not enjoy broad
popular support, though at times their
critique of society has won admiration or
support in a society often on the brink of
econ. disaster
the MB and other Islamic societies and
organizations enjoy more support and
function as effective voices for social and
political change
LEBANONS AMAL AND HIZBULLAH
Shii Islam in Lebanon becomes the basis
for the political mibilization of Shii
Muslims into protest and revo.
movements
Lebanon-- Switzerland of the Middle
East
both Iranian and Lebanese leaders and
those of the Western world appeared to
have been caught completely off guard
the emergence of Islam in Lebanese
politics was the product of socio-political
factors combined with a charismatic
leadership that skilfully used religious
symbols to organize popular support
foreign presence can be found anywhere
in Lebanon
Lebanon became entangled in a 15-year
civil war
Lebanon is an example of colonialisms
mixed legacyUS and European influence
French colonialismChristian Maronites
the Shii of Lebanon were politically
disorganized and the most economically
disadvantaged of the communities
two imams from Iran, Musa Sadr and
Imam Khomeiniand the establishment
of the 2 orgs that they inspired, AMAL and
the Hizbullah, reversed that situation
The revolt of the Dispossessed: Musa Sadr and AMAL

Shii of Lebanon before the 80 was disorganized and leaderless then after possessed a
broadly based political organization and Militia
Musa Sadr- he started the resurrection of Shii community
-he was the founder of AMAL
-he was born in Iran and educated in Najaf, Iraq.
-he became the leader of Supreme Islamic Shii Council, a group of prominent Shii
religious leaders and founder of the Movement for the Dispossessed; the goal of this
religiosocial movement was purity and social justice
Najaf, Iraq- a major center of Islamic learning
- Famous teachers in Najaf: Muhammad Baqir al-Sadr and Ayatollah Khomeini
There had been centuries close religious and cultural ties between Shii of Lebanon, Iran and
Iraq.
Iran and Iraq- center of training and pilgrimage containing the shrines and tombs of the
family of Ali and great Shii leaders.
The number of Sunni and Shia Muslims in Lebanon had increased but Maronites dominate
the government.
-The Shiites were dominating the population but earned the least.
The Movement for the Dispossessed- Musa Sadrs vehicle to mobilize Lebanese Shii and
pressure the government for its socioeconomic reform.
As in Iran, Shii history and belief were interpreted as and ideology of protest against social
injustices and the rights of the oppressed.
- This idea was popularized during the battle of Karbala in 680 when Shii Imam
Husain suffered at the hands of Sunni rulers.
Mass demonstrations, strikes and marches were organized to press for equality and
representation in political and economic power.
There were no ready candidates to represent them politically and economically. The
emerging middle class of merchants of young professionals and university student were
politicized and became an alternative for social protest under a charismatic leader.
1975, AMAL was created- protect Shii rights and interests.
AMAL- Afwaj al-Muqawinah al-Lubananiyah also means hope
Major events that contributed to the growth of AMAL and radicalization of Shii in Lebanon:
o The Lebanese Civil War of 1975-1976- it exacerbated communal differences and
divided the community which drove most of the Lebanese to fall back upon their
sectarian communities. The government was dominated by Maronites who refused
to see the demographic realities.
o The disappearance of Musa Sadr in 1978- he disappeared during his visit in Libya to
meet with Muammar Qaddafi. AMAL had now its martyr and Imam.
o The Iranian Revolution in 1979- source of inspiration and awe
o The Israeli invasion and occupation of Lebanon in 1978 and 1982- Shii in southern
Lebanon were caught in crossfire between PLO forces and Israeli Comandos
Nabih Berri- a lwayer who became the represenatative of the new Shii professional class and
who gained control over of AMAL
 - It wanted political and economic parity for the Shii community. Its goal was
reform not revolution. It was different from Hizbullah since it does not aim
to create an Islamic state.

The Rise of Hizbullah (Party of God)

Its goal is to emulate Iran. Following Irans example, they were against the US and Israel and
sought to violently overthrow the Lebanese government.
Many Lebanese regarded that the US as a tacit partner of Israel in its occupation in Lebanon
and continued its support for the Lebanese president Amin Gemayel who regarded radical
Shiis as unrepresentative and illegitimate.
In 1982, there was a turning point in Shii politics and with it a radicalization of Shii populists
and movements
When Nabih Berri agreed to participate in the National Salvation Committee wherein his
leadership was challenged by Hussein Musawi.
He accused Berri of collaboration with Israel and rejected his secular nationalist goal of
multiconfessional state.
Iran had sent fifteen hundred Revolutionary guards (Pasdaran) to Lebanon in 1982. They
provided training and support for Hizbullah, an Iranian-inspired radical Shii organization
which had emerged in the wake of the Iranian revolution.
Hizbullahs leadership was clerical and mosque based.
Young pro-Iranian Lebanese Shii clerics led groups of young people and professionals in a
network of loosely organized militias. Many of these clerics had been educated in Najaf, Iraq
in the 60s and 70s when it was not only the center of Islamic learning but also of militant
Islamic thought
Hizbullah leaders travelled regularly to Iran and Iranian officials to Lebanon
The Iranian embassy in Damascus became a center for organizing and coordinating Iranian
support for political violence.
Iran provided training and financial support for Hizbullahs military operation and social
services.
Hizbullah won the minds and hearts of new supporters and retained the loyalty of others
through an impressive program and social assistance.

Organization and Leadership in Hizbullah

Hizbullah was a confederation of a like-minded groups and militias spread out in the
neighborhoods, villages and towns of Beirut, the Bika Valley and Southern Lebanon
In the mid-80s, Hizbullah encompassed a number of revolutionary groups: Islamic AMAL,
Jund Allah (Army of God), the Hussein Death Squad, the Revolutionary Justice Organization
and al-Jihad.
All shared a common outlook and agenda: the dismantling of Lebanese government and a
creation in its place of an Islamic state; the acceptance of Khomeini and Iran as its model; a
concensus that its enemies were the Lebanese government, other concessional groups, the
US and France as well as pro-Western Arab governments such as Saudi and Kuwait; and
belief it was a religious duty to destroy the enemies of God through jihad, martyrdom and
self-sacrifice.
 Shaykh Fadlallah- the most prominent Shii cleric in Lebanon. He combines traditional
religious scholarship with a powerful reinterpretation of Islamic history and belief that
emphasizes political activism and social reform.
He authored Islam and the Logic of Force and The Islamic Resistance
Hizbullahs Islamic revolutionary orientation differs from the more reformists, national
stance of AMAL.
While Hizbullah demands for an Islamic state, the AMAl has continued to respect the
intergrity of the Lebanese stat and worked toward a multiconfessional state with a more
equitable distribution of power.
Hizbullahs clerical leadership and high Islamic profile, cloe Iranian ties and near cult of the
path of the Imam Khomeini vs. AMALs nonclerical, more Westernized and moderate image.
Hizbullah assumes more universal and international and self-consciously Islamic orientation .
vs. AMALs focus on national interests.

Conflict between Hizbullah and AMAL

Hizbullahs use of force and its successes constantly put pressure on AMAL, with whom it
increasingly competed for the minds and harts of the Shii, to forsake moderation and prove
its militancy and effectiveness.
The 2 groups differences in politics and ideology resulted to series of confrontations.

Islamic Politics in Maghreb

Islamic movement in Maghreb have developed a new or modern Islamic form of

organization
Sufi mystical brotherhood (tariqah) and ulama associations active in the nationalist struggle,
modern Islamic activist organizations have a lay rather than a clerical leadership, are urban-
based and thrive primarily among students and educated professionals while also attracting
members of traditional occupants.
Most of these organizations were influenced by: Mawlana Mawdudi, Hassan al-Banna and
Sayyid Qutb.
It revolved from a small apolitical Quran or religio-cultural reform societies to function as
modern social movements and participatory political parties.

Tunisia and the Islamic Movement

Hadid Bourguiba- the Great Combatant of Tunisias national struggle

-he ruled a unified, one party political state for more than thirty years
He decided a path of modernization who was decidedly pro-Western and secular, becoming
a valued friend of France and US
French rather than Arabic was the official language of government, higher education and
elite culture and society.
After independence, Tunisia passed a Personal Status Law (1957) which went further I
banning polygamy.
He had wholeheartedly accepted Western values and abolished the Sharia courts, band of
wearing hijab for women and his attempt to get workers to ignore the fast of Ramadan
 The most open and the Mediterranean of the Arab countries, Tunisia is an improbable site
for an Islamic upsurge.
Islamic movements started as a form of reaction led by the Renaissance Party (Hizb al-Nahda
or Ennahda). Its paramount leader was Rashid Ghannoushi.
The causes and developments of Ghannoushis islamic movement were fallout from defeat
of 1967 and the discrediting of Arab nationalists ideas, high unemployment and food
shortages resulting to the failure of the government, the national strikes and food riots of
1978 and re-emergence of Islam and Islamic organizations, the use of oil revenues by Saudi
and Libya and the Iranian Revolution.
Tunisia embraked upon a policy of political and economic liberalization in the 70s. They
revived Tunisias Arab-Islamic identity and heritage.
The reaffirmation of Islamic identity was also strong influenced ideologically by Egypts
Muslim Brotherhood.

Modern Islamic Organizations have been the driving force behind the dynamic spread of the
Islamic resurgence
Also the focal point of the Islamic threat in the eyes of the West
violence and terrorism perpetuated by grps like Party of God, Holy War, Army of God conjure up
images of religious fanatics with a thirst for vengeance and a penchant for violence
the majority of Islamic organizations claim that they work within the political system and seek
change from below through a gradual process of reform
while Islamic revivalism and movements are integral to Islamic history and may be seen as part
of a recurrent revivalist cycle in history, most movements today differ from those of earlier
centuries , in that they are modern, not traditional, in their leadership, ideology, and organization
if we speak of fundamentalism as a return to the foundations of Islam, the Quran, and the
example of the Prophet in order to renew the community, then these movements are
neofundamentalist or neorevivalist, for they look to the sources of islam not simply to replicate
the past but to respond to a new age

The Muslim Brotherhood and the Jamaat-i-Islami

dominate the landscape of the muslim world in 20th century
Founders: Hassan al-Banna & Sayyid Qutb (brthrhd)
Mawlana Abul Ala Mawdudi (Jamaat)
they are the trailblazers or architects of contemporary Islamic revivalism, men whose ideas and
methods have been studied from Sudan to Indonesia
Hassan al-Banna est. the Brotherhood in Egypt in 1928
found a receptive audience among the religiously inclines and the more Western, secular-
oriented elites
initial faith in liberal nationalism had been shaken by the defeat of the Arabs in Palestine,
creation of Israel, and Egypts inability to shake off british occupation
Mawlana organized the Jamaat-i-Islami in India in 1941
Mawlana witnessed the collapse of the Ottoman empire and the failure of the caliphate
to save the empire
growing hindu assertiveness in Indias freedom contributed to his perception of the
deterioration of Muslim power
he blamed the European colonialism and modern nationalism, a foreign and western
ideology w/c divided rather than unite peoples, replacing the Pan-Islamic ideal
Both grps blamed European imperialism and a westernized Muslim leadership for many of the
current problems
 both have been an anti-colonial nationalist who turned to religious revivalism to restore Muslim
community at home and universally
these founders drew on example and concerns like the Wahhabi od Saudi Arabia , for their
critique of Muslim society, revivalist and reformist worldview emphasis on organizations, and
their socio-political activism
both modernized Islam by providing a modern interpretation or reformulation of Islam to
revitalize the community religiously and socio-politically
they self-consciously re-applied Islamic sources and beliefs, reinterpreting them to address
modern realities; yet they distinguished their method from that of islamic modernism, which
they equated with the Westernization of Islam
both men sought to produce a new synthesis which began with Islamic sources and found either
Islamic equivalents or Islamic sources for notions of govt accountability, legal change, popular
participation and educational reform
anti-imperialist view of the west, which they believed was not only a political and economic but
also a cultural threat to Muslim societies
Westernization threatened the very identity, independence, and way of life of Muslims
imitation of or dependence on the west must be avoided at all cost
both proclaimed islam as self-sufficient, all-encompassing way of life, an ideological alternative
to western capitalism and Marxism
they joined thought to action, creating orgs that engaged in political and social activism
not against modernization
both engaged in modern orgs and institution bldg., provided educational and social welfare
services, sed modern technologies to spread and mobilize support
their message addressed the problems of modernity, analysing the relationship of Islam to
nationalism, democracy, capitalism, Marxism, modern banking, education, law, women and
work, Zionism and IR
Mawdudirange of topics reflected his holistic vision: Islam and the state, economics,
education, revolution, and women
both mens reinterpretations of Islamic history and tradition produced a common ideological
worldview which inspired and guided modern islamically oriented sociomoral reform
movements
Primary pinciples of al-Banna and Mawdudis ideological worldview (refer to page 122 of ch. 5)
at the heart of the message of the two orgs: the conviction that Islam provoded a divinely
revealed and prescribed third alternative to Western capitalism and and Soviet Marxism
Both orgs followed the example of the Prophet in gathering together believers committed to
establishing societies governed by Gods law
recruited followers from mosques, schools, and universitiesprimarily urban, based among the
lower middle class
the goal was to produce a modern-educated but islamically oriented leaders prepared to take
their place in every sector of society
al-Banna worked to develop a broad-based populist movement
Jamaat was more of an elite religious org whose goal was to train leaders who would come to
power
the establishment of an Islamic state first required the Islamization of society through gradual
process of change
Both org espoused an Islamic alternative to conservative religious leaders and modern,
secular, Western-oriented elites
the ulama were generally regarded as pass, a religious class whose fossilized Islam and
cooption by govts were major causes of the backwardness of Islamic community
 muslim predicament was caused by muslims who had failed to be sufficiently Islamically
observant
call or inviataion (dawa)
call to Islam has two aspects: invitation to non-Muslims to convert to Islam, and the calling to
those who were born Muslims to be better muslims
both org focused on the islamization of individual and society

Neorevivalism and the West

al-Banna and Mawdudi criticized both secular and Islamic modernists for excessive dependence
on the West
secularists separated religion from society and took the West as the model for development
despite their anti-colonial politics, secular muslim leaders were in effect regarded as indigenous
Western cultural colonizers
Islamic modernists were also criticized: in their zeal to demonstrate the compatibility of Islam
with modernity, they employed or relied upon Western values, producing a westernized Islam
in contrast to modernists, these neorevivalists were more sweeping in their indictment of the
West and their assertion of the total self-sufficiency of Islam.
they maintained that muslim should not look to western capitalism or communism but
solely to islam, the divinely revealed foundation of state and society
faith in the west was misplaced
western democracy contributed to authoritarianism, econ. exploitation, and injustices
the inherent fallacy of western secularism, separation of religion and the state, would be
responsible for the Wests moral decline and downfall
they maintained that, despite Arab subservience to the West, the west had betrayed the
Arabs in its support for the Israeli occupation of Palestine
In contrast to Islamic modernists, the goal of the Brotherhood and Jamaat was to create a more
indigenously rooted, authentic Islamic state, and society through a process of renewal of
Islamization based upon a return to the principles of Islam
Mawdudi a parliamentary democracy based upon popular sovereignty rather than divine
sovereignty was unacceptable
Mawdudi preferred to speak of the Islamic system as a theodemocracy, as distinction from a
theocracy or clerical state
he had no problem characterizing an Islamic government or theodemocracy as Islamic
totalitarianism

Radical Islam: Sayyid Qutb, Martyr

the ideology of Islamic revivalism in Egypt became more militant and combative in the late 50s
and 60s as a result of the Muslim Brotherhoods confrontation with Egyptian state
Sayyid Qutb as the architect of radical Islam
Qutb, increasingly radicalized by Nassers suppression of the Brotherhood, transformed the
ideological beliefs of al-Banna and Mawdudi into a rejectionist revolutionary call to arms
in 1948, he published Social Justice in Islam, in which he maintained that, in contrast to
Christianity and communism, Islam possessed its own distinctive social teachings or path
in 1949, Qutb travelled to the US. this experienced proved to be a turning point in his life
after the visit, he became a severe critic of the West and return to Egypt in 1951 and join the
Brotherhood
he was scandalized by the sexual permissiveness and promiscuity of American society
govt harassment of the Brotherhood and Qutbs imprisonment and torture in 1954 increased
his radicalization and confrontational worldview
his commitment, intelligence, militancy made him effective within the context of a growing
confrontation between a repressive regime and the Brotherhood
 Qutb emphasized the development of a vanguard, a group (jamaa) of true Muslims
the Islamic movement (haraka) was a righteous minority adrift in a sea of ignorance and unbelief
(jahiliyya)
creation of an Islamic system of govt was a divine commandment and therefore imperative
Jihad was the only way to implement a new Islamic order
jihad as armed struggle became the prescribed path for all true believers in current crisis
Qutbs formulation became the starting point for many radical grps
two options, evolution, a process which emphasizes revolutionary change from below, and
revolution, the violent overthrow of established systems of government have remained the
twin paths of contemporary Islamic movements
in 1965, the Brotherhood was ruthlessly suppressed by the govt many were executed and
arrested

Political Action
the Brotherhood and Jamaat became heavily involved in politics --- the Brotherhood were drawn
into confrontation with govts that resisted their demands
the Brotherhood split into several factions after al-Bannas death
political strategy of the Brotherhood remained unresolved, with two competing models:
evolution and revolution
while some brothers may have conspired to overthrow the govt, many preferred to pursue
change through preaching and social activism
the new conspiracy of the brotherhood offerd an ideal scapegoat for Nasser to deflect attention
that would enable the leader to reunite the ppl behind him
Mawdudi and the Jamaat have been embroiled in Pakistani politics- they participated within the
political system
Jamaat became the leading voice in the Islamic Republic of Pakistan, functioning as a political
party

Contemporary Islamic Movements in Egypt: Evolution or Revolution?

Anwar Sadat, Nassers successor in 1970, became the patron of Egypts Islamic resurgence,
rehabilitating the Brotherhood and fostering Islamic student organizations
Islam proved to be a two-edged sword, for Sadat was assassinated by religious extremists in its
name.
the majority of Muslims orgs, epitomized by the Muslim Brotherhood, pursue an evolutionary
path of preaching and socio-political action, while a minority of extremists with names like Holy
War and Salvation from Hell directly threaten the state

The Muslim Brotherhood, 1970-1991

1970-91MB rebuilt its organization, under Sadat and his successor Mubarak
MB worked out a modus vivendi with the Sadat govt
MB returned to work again with their colleagues who had been released from prison
they continued to draw their members from middle and lower middle classes
revenue poured in from oil-rich countries in the Gulf and Iraq and Saudi
post-1970 MB. under Tilmassani, underwent an unambiguous transformationit opted for a
socio-political change through a policy of moderation and gradualism which accepted political
pluralism and parliamentary democracy, entering into pol. alliances and parties
it remained steadfast in its rejection of violence and terrorism and stayed scrupulously within
the limits of Egyptian law
under Mubarak, Islamic revivalism emerged as part of mainstream Islam
 the MB reemerged in the 80s during Mubaraks rule as the largest and strongest Islamic org,
relying on both social and political activism
they ran banks, investment companies, schools, medical and legal services, factories, etc.
joined with the Wafd party in 1984 elections and formed a new coalition, the Islamic Alliance
campaigning with the slogan Islam is the solution
won 17% of the vote; emerging as the chief political opposition of Mubaraks govt

Islamic Revolutionary Groups in Egypt

Islamic Liberation Organization (Muhammads Youth)
Jamaat al-Muslimin (Society of Muslims) or popularly known as Takfir wal-Hijra
Jamaat al-Jihad (Holy War Society)
Salvation from Hell
The ILO and Takfir sparng up after the 1967 Israel warsome members had been among the
younger members of the MB imprisoned and tortured during Nassers; espoused a violent anti-
government strategy
the ILO attempted a coup dtat in 1974
leaders of ILO and Takfir were executed by the govt
Jamaat al-Jihad assassinated Sadat in October 1981
All were united in their belief that the establishment of an Islamic society required restoration of
the caliphate

Jihad: The Forgotten Obligation

al-Jihads ideology was set forth in a brief tract by Muhammad al-Farag
the neglected obligation articulated in the obligation of jihad, drawing heavily on the ideology of
al-Banna, Mawdudi, and Qutb
at the heart of al-Jihads message and mission was the call to true believers to wage holy war
against Egypts un-Islamic state and its leader, Sadat; it maintained that jihad was the 6th pillar
the goal was the creation of an Islamic state, the eradication of Western law, and the imposition
of Islamic law
Salvation from Hell, an offshoot of al-Jihad, rejected anyone associated with the atheist regime
of Mubarak. they declared holy war against Egypts infidel rulers

Leadership and Organization

Shukri Mustafa ran the Takfir; they viewed contemporary Egypt as un-Islamic, a domain of
unbelievers; its goal was to set up a separate society of true believers in Egypt
the ideal was martyrdom: a willingness to give up on ones life in the struggle for islam
Muhammads Youth were governed democratically by an executive council
these militants have modern education
Dr. Salih Siriya, founder of ILO, earned a doctorate in science educ.
leaders of Jamaat al-JihadMuhammad al-Farag, Col. Abbud al-Zumur, Lt. Khalid Islambuli

Egyptian Islamic Movements in the Nineties

a quiet revolution has occurred in Egypt
the desire to lead a more Islamically informed way of life can be found among the middle and
upper class, uneducated and educated, peasants and professionals
Egypts militant grps remain fragmented and small. they do not enjoy broad popular support,
though at times their critique of society has won admiration or support in a society often on the
brink of econ. disaster
 the MB and other Islamic societies and organizations enjoy more support and function as
effective voices for social and political change

LEBANONS AMAL AND HIZBULLAH

Shii Islam in Lebanon becomes the basis for the political mibilization of Shii Muslims into protest
and revo. movements
Lebanon-- Switzerland of the Middle East
both Iranian and Lebanese leaders and those of the Western world appeared to have been
caught completely off guard
the emergence of Islam in Lebanese politics was the product of socio-political factors combined
with a charismatic leadership that skilfully used religious symbols to organize popular support
foreign presence can be found anywhere in Lebanon
Lebanon became entangled in a 15-year civil war
Lebanon is an example of colonialisms mixed legacyUS and European influence
French colonialismChristian Maronites
the Shii of Lebanon were politically disorganized and the most economically disadvantaged of
the communities
two imams from Iran, Musa Sadr and Imam Khomeiniand the establishment of the 2 orgs that
they inspired, AMAL and the Hizbullah, reversed that situation

ISLAM & ALGERIAN NATIONALISM

Islam had played an important role in the political development of Algeria.
It was an integral component of the independence & nationalist movement, providing a refuge
& battle cry a sense of inspiration & organization: : From the moment of the French intrusion in
the 1830s, Islam provided a collective identity for Algerians, it was also a constant source of anti-
colonial resistance.
Abd al-Hamid Ibn Badis Islamic reformer, founded the Association of Algerian Ulama (AAU) in
1931. Motto: Islam is my religion; Arabic is my language; Algeria is my Fatherland.
The Algerian revolution of the 50s & 60s was particularly informed by Islam.
Religious rules were made compulsory for political purposes.
Algerian & Muslim were made synonymous.
There were moments when a religious terror was put in force. Algerians responded tho they
did not all agree w/ it.
ISLAM & POSTINDEPENDENCE STATE
The FLN had led a war of independence, consolidated its power & til the 1980s, a sturdy triple
alliance of army, state, & a single party controlled Algerian politics.
Tho called Democratic & Popular Republic of Algeria, it emerged as a populist-authoritarian
state.
First ruled by Pres. Ahmad Ben Bella, who was overthrown by Houari Boumediene in a June 1965
military coup.
Upon his death in 1978, Boumediene was succeeded by Chadli Benjedid
The state monopolized religion as it did power, nationalizing religious schools, institutions, &
officials in the name od a national, socialist Islam.
THE ISLAMIC MOVEMENT
The 1st Islamist student movements grew out of this cultural clash.
During the late 60s & early 70s, individuals & orgs like al-Qiyam (Values) emerged.
By the late 70s & throughout the 80s a transition from issues of culture & ritual to a more
comprehensive Islamism took place.
THE ISLAMIC SALVATION FRONT
 Two most prominent leaders: Mahani & Belhadj
Both were critical of the system & called for substantive Islamic reforms
Madani projected the image of reason, moderate in his discourse, publicly supportive of the
democratic elections & pluralism
Ali Belhadj more combative in his rhetoric, unlike Madani, he is the product of a totally Arab-
Islamic religious education.
Abbasi Madani FISs primary leader & chief ideologue
He identifies the FISs brand of democracy w/ Islam
The Islamic model of demoracy preceds modern forms (new thought) & is a system in which
individual & social freedoms do not oppose each other; they are two faces of a single coin.
Madani often presents an Islamic ideal in which the worls is one of white and black, right and
wrong, self-interest and altruism.
It is a world of transcendent principles and shoulds.
On June 12, 1990, Algeria had its first multiparty elections since independence.
The FIS swept the elections controlling 55% (853/1551) of the municipal councils & 2/3
(32/48) of the regional assemblies.
This was not Iranian-styled Islamic revolution but an overwhelming victory at the ballot box
w/c defied the secular presuppositions of modernization theory & the vision of Algeria as a
modern state.
The FIS brought a level of organization & ideological commitment, lacking in other sectors of
society, as well as an impressive record of social responsibility & welfare.
When the FIS leadership called for a nationwide general strike in May 1991, the government
responded with force.
Madani & Belhadj as well as 5000 supporters were arrested on June 30 & elections were
postponed.
Shaykh Mahfoud Nahnah Movement for Reform and Guidance (Hamas) had avoided direct
involvement in politics like the AAU and founded the Islamic Alliance.
On December 26, 1991, Algeria hels the first multiparty parliamentary elections in tis 30 year
history.
The FIS won 47.54% of the vote & 188 of the 231 seats.
Its closest rival the Socialist Forces Front managed only 26.
The FIS spawned an unofficial military wing, the Islamic Salvation Army (AIS) which in the
absence of dialogue pursued an armed struggle against the regime.