Islam, Globalization and Counter Terrorism
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Politics, Terrorism, and the Sunni Divide
Foreign Policy Research Institute E-Notes A Catalyst for Ideas Distributed via Fax & Email and Posted at www.fpri.org September 2009 POLITICS, TERRORISM, AND THE SUNNI DIVIDE By Samuel Helfont This E-Note is based on Mr. Helfont’s forthcoming monograph, The Sunni Divide: Understanding Politics and Terrorism in the Arab Middle East, a product of FPRI’s Center on Terrorism, Counterterrorism, and Homeland Security. Wahhabism and the Muslim Brotherhood are two distinct forms of Sunni Islamism. They have separate histories and separate worldviews. In reality they are not even the same type of movement. Their origins were largely unrelated. Their historic missions have been completely different, as are their current goals and means of achieving those goals. Unfortunately, these differences too often are overshadowed by a false Sunni-Shia dichotomy that tends to lump all Sunni Islamists together. But learning the differences between Sunni Islamists is critical to understanding politics and terrorism in the Arab Middle East. One could even argue that the most important division shaping Arab politics is not between Sunnis and Shias but between the Wahhabis and the Brotherhood. Before delving into current issues, however, it is first necessary to define differences between Wahhabism and the Muslim Brotherhood. Wahhabism stems from the theological teachings of Muhammad ibn abd al-Wahhab, the eighteenth century reformer. Abd al- Wahhab was one of several “revivalist” thinkers to emerge from that century. The mission of these revivalists was to purify and thereby revitalize Islam. They carried the banner of reform but unlike modern reformers, they wanted to transform Islam on traditionally Islamic grounds. -
Sharia Law & Modern Universal Values
Sharia Law & Modern Universal Values A Comparative Case Study of Saudi Arabia and Malaysia Mohamed Osman S1376462 [email protected] 7/7/2017 Table of Contents Chapter 1 – Introduction 1.1 – Background…………………………………………………….……………………………………………………………3 1.2 – Methodology & Structure…………………………………………………………………………………………….5 Chapter 2 – Literature Review.................................................................................................8 Chapter 3 – Sharia Law: Contextual Framework 3.1 – The Formation of Sharia Law……………………………………………………………………………………..13 3.2 – The Application of Sharia Law……………………………………………………………………………………15 Chapter 4 – Case Study: Saudi Arabia 4.1 – Background of Modern Saudi Society………………………………………………………………………..17 4.2 – The Saudi Political System………………………………………………………………………………………….18 4.3 – Local Attitudes towards Saudi Society and Governance…………………………………………….21 4.4 – Saudi State Protection of Human Rights…………………………………………………………………….24 Chapter 5 – Case Study: Malaysia 5.1 – Islamic Insurgence in Malaysia…………………………………………………………………………………..30 5.2 – The Malaysian Political System…………………………………………………………………………………..31 5.3 – Local Attitudes towards the Malaysian State and Governance…………………………………..34 5.4 – Malaysian State Protection of Human Rights………………………………………………….………….35 1 S1376462 Chapter 6 – Conclusion 6.1 – Summary………………………………………………………………………………………………………………….39 6.2 – Discussion………………………………………………………………………………………………………………...41 Bibliography…………………………………………………………………………………………………………………….43 2 S1376462 Chapter 1 – Introduction 1.1 -
AN INTRODUCTION to ISLAMIC ECONOMICS ISLAMIZA TION of KNOWLEDGE - 15 Series Editor (In Pakistan): Zafar Ishaq Ansari an INTRODUCTION to ISLAMIC ECONOMICS
I I I Joint Publishers THE INTERNATIONAL INSTITUTE OF ISLAMIC THOUGHT The International Institute of Islamic Thought was founded in 1401 AH/1981 AC to revive and promote lslam:k thought and strive for Islamization of knowledge in the contemporary disciplines. It also explores the potential to package knowledge in specifically Islamic disciplines derived from Tawf!zd and the Sharf'ah. The Institute publishes scholarly works from its own programmes as well as contributions from scholars around the world. It also makes important Islamic scholarly works available in Arabic, English and other major languages of the world. The Institute welcomes all kinds of academic cooperation and contributions from all sources concerned with the progress of Islamic thought and knowledge. INSTITUTE OF POLICY STUDIES Established in 1979, the Institute of Policy Studies represents an effort to promote discussion and research on critical national and international issues. Besides several periodical reports - Kashmir Watch, Pakistan Political Perspective, 'Alam-i Islam awr 'lsa 'iyat, Was(f Asia ke Musa/man and Dfnf $af!afat ka Ja 'izah - the Institute has produced over 100 publications. Islamic economics has been one of the major areas of its concern. Some of the recent publications on Islamic Economics by the Institute include: Elimination of Riba from the Economy, • Ecunomic Teachings of Prophet Muf!ammad: A Select Anthology of lf.adfth Literature on Economics • Money and Banking in Islam • Fiscal Policy and Resource Allocation in Islam • Islamic Banking: Conceptual Framework and Practical Operations. I I i. £In tfu. .:::Nam.£ of cfffta.h, dU.o~t §'l.ae.iow., dU.o~t dU.£t.al{u.f fP'f.aiu to cf1££afi, ..£oul of tfu. -
Islam and the Foundations of Political Power Ali Abdel Razek
eCommons@AKU In Translation: Modern Muslim Thinkers ISMC Series 1-1-2013 Islam and the Foundations of Political Power Ali Abdel Razek Maryam Loutfi Translator Abdou Filali-Ansary Editor Follow this and additional works at: http://ecommons.aku.edu/uk_ismc_series_intranslation Part of the Islamic World and Near East History Commons Recommended Citation Abdel Razek, A. , Loutfi, M. , Filali-Ansary, A. (2013). Islam and the Foundations of Political Power Vol. 2, p. 144. Available at: http://ecommons.aku.edu/uk_ismc_series_intranslation/1 IN TRANSLATION: MODERN MUSLIM THINKERS Established in London in 2002, the Aga Khan University, Institute for the Study of Muslim Civilisations aims to strengthen research and teaching about the heritages of Muslim societies as they have evolved over time, and to examine the challenges these societies face in today’s globalised world. It also seeks to create opportunities for interaction among academics, traditionally trained scholars, innovative thinkers and leaders, in an effort to o I promote dialogue and build bridges. s f l a P IN TRANSLATION: MODERN MUSLIM THINKERS m o Islam and the Series Editor: Abdou Filali-Ansary l a i This series aims to broaden current debates about Muslim realities which often ignore seminal t n works produced in languages other than English. By identifying and translating critical and i c innovative thinking that has engendered important debates within its own settings, the series d Foundations of a hopes to introduce new perspectives to the discussions about Muslim civilisations -
EDITORIAL: Contesting the Dichotomy of Islam and Modernity: Islamic Feminisms
P a g e | 3 EDITORIAL: Contesting the Dichotomy of Islam and Modernity: Islamic Feminisms Alina Isac ALAK University of Bucharest, Romania [email protected] Even nowadays, Muslim women, who are or are not veiled, are still not treated individually, but collectively, often reduced to „Muslimwomanˮ, an artificial determination that collapses all the aspects related to gender and religion. By promoting this insidious concept of „Muslimwomanˮ, Islamist men, non-Muslim men, orientalists, and even Muslim or non-Muslim states deny and mask the national, ethnic, cultural, historical, philosophical, and spiritual diversity of Muslim women and forcefully assume the right to decide what is good or bad for Muslim women and on their behalf.1 However, during the last decades, a salutary path for progress has been made, especially in academia; the new ideas and attitudes are also reflected in Muslim activist feminist movements. A new type of Islamic feminist resistance against the limited neo-orientalist or Islamist gender-related imaginary preserves the faith-based point of reference and facilitates the emergency of a series of various alternative Islamic gender concepts and theories, doubled by an enhanced representation of Muslim women by their own agency. The development of the last century’s political Islam that had to allow public access to classical books of fiqh (Islamic jurisprudence) in order to justify its return to Shari’ah and that opportunistically resorted to logic, reasoning and non-religious sources of knowledge, paradoxically and involuntarily generated the configuration of an internal critique and demystification of the sanctity of the so-called divine Islamic law’s diverse patriarchal interpretations. -
Modernity and the Fragmentation of the Muslim Community in Response: Mapping Modernist, Reformist and Traditionalist Responses
Ankara Üniversitesi İlahiyat Fakültesi Dergisi 55:1 (2014), ss.71-100 DOI: 10.1501/Ilhfak_0000001405 Modernity and the Fragmentation of the Muslim Community in Response: Mapping Modernist, Reformist and Traditionalist Responses AYDIN BAYRAM İstanbul Üniv. İlahiyat Fakültesi [email protected] Abstract The encounter of the Muslim community with western modernity ushered in a new course of events involving multidimensional interactions and conflicts in economic, political, social and cultural areas. As a result of this eventful encounter, three different major reactions came about among Muslims towards modernity: the first one is modernism which aims at the western-type modernization and cracks a door to secularism. The second one was a movement which, harboring fundamentalist and reformist ideas, rejected modernity entirely and viewed the backwardness vis-à-vis the West in Muslims’ inadequate understanding of Islam. The third one was the (neo-) traditionalist approach. This study offers an account of the encounter with a little background and also an analysis of all three responses that Muslims held towards modernity. It finally presents whether or not these approaches brings in anything new in terms of Muslim sectarianism. Keywords: Modernity, Modernist, Reformist, Traditionalist. Öz Modernite ve İslam Toplumunun Buna Tepkisinde Farklılaşması: Modern, Islahçı ve Gelenekçi Tavırların Ortaya Konulması İslam toplumunun Batı Modernizmi ile karşılaşması ekonomik, politik, sosyal ve kültürel zeminlerde çok boyutlu bir etkileşim ve çatışma sürecini beraberinde getirdi. Bu karşılaşmada Müslümanlar arasından üç farklı tepki ortaya çıktı: İlki Batı tipi bir modernleşmeyi hedefleyen ve bu çerçevede sekülerleşmeye kapı açan yaklaşımdı. İkincisi, modernleşmeye toptan karşı çıkan ve Batı karşısındaki geri kalmışlığı İslam’ı yeterince yaşayamamakta gören köktenci ve ıslahçı yaklaşımdı. -
The Role of Islam in the Construction of the Foreign Economic Relations of the Republic of Indonesia
Ph.D. Thesis — M.S. Williams McMaster University — Political Science ISLAM AND THE FOREIGN ECONOMIC RELATIONS OF INDONESIA 1 THE ROLE OF ISLAM IN THE CONSTRUCTION OF THE FOREIGN ECONOMIC RELATIONS OF THE REPUBLIC OF INDONESIA By MARK S. WILLIAMS, B.A.H, M.A. A Thesis Submitted to the School of Graduate Studies in Partial Fulfilment of the Requirements for the Degree Doctor of Philosophy McMaster University © Copyright by Mark S. Williams, November 2012 Ph.D. Thesis — M.S. Williams McMaster University — Political Science DOCTORATE OF PHILOSOPHY (2012) McMaster University (Political Science) Hamilton, Ontario TITLE: The Role of Islam in the Construction of the Foreign Economic Relations of the Republic of Indonesia AUTHOR: Mark S. Williams, B.A., M.A. SUPERVISOR: Professor Richard Stubbs NUMBER OF PAGES: viii, 280 ii Ph.D. Thesis — M.S. Williams McMaster University — Political Science Abstract American IPE has traditionally marginalized the role that social forces, and particularly religion, have played in the construction of the international political economy. This dissertation is an examination into the foreign economic relations of the Republic of Indonesia from the perspective of the British school of International Political Economy (IPE). British IPE is used to critically assess what role, if any, the religion of Islam has had in the construction of Indonesia’s foreign economic relations. This research demonstrates that Islamic social forces have influenced the political debates that construct Indonesia’s foreign economic relationships. Mainstream Islamic organizations pushed the state to engage with international institutions of trade and finance throughout the pre‐independence period when Indonesian national identity was being forged, as well as during the parliamentary democracy that followed independence, and into Sukarno’s “Guided Democracy.” The trend from the Suharto era to the early twenty‐first has been the appropriation of Islamic discourse by the state to legitimize its economic policies of engagement with the international political economy. -
The Sunni Divide: Understanding Politics and Terrorism in the Arab Middle East
Center on Terrorism and Counterterrorism at the FOREIGN POLICY RESEARCH INSTITUTE The Sunni Divide: Understanding Politics And Terrorism In The Arab Middle East By Samuel Helfont THE SUNNI DIVIDE: UNDERSTANDING POLITICS AND TERRORISM IN THE ARAB MIDDLE EAST By Samuel Helfont November 2009 FPRI, 1528 Walnut Street, Suite 610, Philadelphia, PA 19102-3684 www.fpri.org About FPRI Founded in 1955, the Foreign Policy Research Institute is a 501(c)(3) nonprofit organization devoted to bringing the insights of scholarship to bear on the development of policies that advance U.S. national interests. We add perspective to events by fitting them into the larger historical and cultural context of international politics. About FPRI’s Center on Terrorism and Counterterrorism The Center’s mission is to study the goals, tactics, and strategies of terrorism and develop responses to it, using: advanced technology, scenarios and storyboarding, and simulation and modeling. The focus of the Center’s research is on terrorists, their strategies and tactics, and their objectives, resources, and capabilities for creating multilateral unconstrained disruption. The Center makes projections on future terrorist actions and develops improved systems for protecting our nation’s vital institutions and interests. FPRI, 1528 Walnut Street, Suite 610, Philadelphia, PA 19102-3684 www.fpri.org Table of Contents Introduction ............................................................................................................................................................. -
French Brothers and Capitalism: Pragmatism, Radical Questioning, and Impasses
French Brothers and Capitalism: Pragmatism, Radical Questioning, and Impasses By Haoues Seniguer Report n. 21, April 2021 FRENCH BROTHERS AND CAPITALISM French Brothers and Capitalism: Pragmatism, Radical, Questioning and Impasses About the author: Haoues Seniguer is an assistant professor in political science at Sciences Po Lyon and a researcher at the Triangle laboratory, UMR, 5206 Lyon. He is a specialist in Islamism and the relationship between politics and Islam in France and Morocco. He is the author of a hundred articles for academic journals and newspapers, and several books, one of which is in French, Les (Néo) Frères Musulmans et Le Nouvel Esprit Capitaliste: Entre Rigorisme Moral, Cryptocapitalisme et Anticapitalisme (2020). European Eye on Radicalization 2 FRENCH BROTHERS AND CAPITALISM Contents Page Introduction……………………………….……………………………………………………4 Tariq Ramadan: Between Islamism, Anti-Globalization, and Capitalist Imprint ……………….. 8 An Ambivalent Relationship with the ‘Capitalist Spirit’………………………………………10 Yamin Makri: A Neo-Muslim BrotHer Critique of tHe General Modern Economy …………… 14 Nabil Ennasri: Hunting Market Vices, Celebrating its (Muslim) Successes …………………… 18 Abdelaziz CHaambi: From tHe Extreme Left to a Politicized Islam ……………….…………... 22 Conclusion…………………………………………………...……………………………….. 26 3 FRENCH BROTHERS AND CAPITALISM Introduction The New Spirit of Capitalism offers “a minimal definition of capitalism”, wHicH attempts to remain normatively neutral: [O]f the different cHaracterizations of capitalism (or, today frequently capitalisms) over the last century and a Half, we sHall employ the minimal formula stressing an imperative to unlimited accumulation of capital by formally peaceful means. The constant reintroduction of capital into the economic circuit witH a view to deriving a profit — that is to say, increasing the capital, wHicH will in turn be reinvested — is the basic mark of capitalism, endowing it witH a dynamic and transformative power that has fascinated even the most Hostile of observers. -
Capitalism and Islam: What's the Difference?
Capitalism and Islam: what's the difference? Is there any real difference between the Capitalist and the Islamic economic system? Both systems allow you to make money, but they are completely different in how money is accumulated and spent. The reasons for such great differences is the source and hence, the ultimate goal of each system. Capitalism is based on the concept that economics is that which examines man's needs, which are unlimited, and how to satisfy these unlimited needs. The system depends upon the separation of church and state or in other words, the separation of the Creator from life's affairs. The concept of freedom plays a major role in the Capitalist ideology. Freedom is guaranteed by the state; therefore, man is totally free to satisfy his needs in any manner possible as long as he does not legally infringe on the freedom of others. One needs only to look onto the streets around us to see the devastating results of this form of system. It is because of the freedom of satisfying needs that the pornography and alcohol/drug industry are two of the biggest profit making businesses in the Capitalist system. Is this the type of society in which we want to live and raise our children? The Islamic economic system is derived from the only source that is capable of satisfying the needs and desires of everyone, without resulting in chaos. The source of these rules is our Creator. Islam, coming from the Creator, does not deny the needs of humans, but instead, it sets guidelines on how these needs and desires are to be fulfilled. -
Review Essay
Valerie J. Hoffman Review Essay ISLAM AND MODERNITY VALERIE J. HOFFMAN University of Illinois at Urbana-Champaign Cooper, John et al., eds. Islam and Modernity: Muslim Intellectuals Respond . London and New York: I. B. Tauris, 1998. Pp. xii + 228. $55.00 cloth. Starrett, Gregory. Putting Islam to Work: Education, Politics and Religious Transformation in Egypt . Berkeley CA: University of California Press, 1998. Pp. xvi + 308. $22.00 paper. * hile the topic of “Islam and modernity” is hardly new, and antholo- Wgies now exist that collect diverse Muslim opinions on the topic, Islam and Modernity: Muslim Intellectuals Respond is a valuable addition to the field because it brings together a series of excellent articles analyzing the ideas of a very diverse set of Muslim thinkers who wish to find a way to link Islam with a positive concept of modernity and are willing to subject it to bold new interpretations in order to do that. Although we frequently hear that we are living in a “postmodern” age, and it might seem passé to make modernity the focus of discussion, discussions of modernity contin- ue to lie at the heart of public debate in the Muslim world, where all too often “modern” approaches to Islam are placed in opposition to “authen- tic” views of Islam. The diversity of responses represented in this book, the selection of thinkers, and the thoroughness and sophistication of the analy- ses written by a correspondingly diverse group of Muslim and non-Muslim scholars, make this work thought-provoking and add considerably to the depth of writings on this topic. -
Learning Islam: Identity, Education, and Empire by Khalid A. Afsar A
Learning Islam: Identity, Education, and Empire By Khalid A. Afsar A dissertation submitted in partial satisfaction of the requirements for the degree of Doctor of Philosophy In Education Graduate Division of the University of California, Berkeley Committee in charge: Professor Na’ilah Suad Nasir, Co-Chair Professor Ramon Grosfoguel, Co-Chair Professor Patricia Baquedano-Lopez Professor Hamid Algar Summer 2017 Abstract Learning Islam: Identity, Education, and Empire By Khalid A. Afsar Doctor of Philosophy in Education University of California, Berkeley Professor Na’ilah Suad Nasir, Co-Chair Professor Ramon Grosfoguel, Co-Chair Situating education within world-systems analysis and in the longue durée of capitalist history affords a critical view of public schooling and Islamic education in the US. While the American Muslim community copes with the aftermath of 9/11 and the effects of the war on terror, the business of providing Islamic education to young American Muslims and educating them about the larger world they live in remains a challenge. Public schooling represents democracy, the right to free and universal education, and the prospect of social mobility, but it also hides the underlying historical forces of colonialism, capitalism, cultural domination, cultural genocide, and segregation. Yet, unlike many centuries past, Islamic education during the Cold War also served a geopolitical agenda against communism, distorting and defaming the teachings of Islam. Contrasting epistemological and ontological dissimilarities between California public school standards and Islamic education makes visible the tensions and tendencies that arise out of combining the two in a private Islamic school. Centering on a private Islamic school located in the Silicon Valley, and with a view to serving the learning needs of Muslim children in the US post 9/11, this dissertation surveys the fears and hopes of the Muslim community, and the opportunities and challenges of Islamic education that lie ahead.