On July 3, 2013, after four days of intense public protests, Egyptian President Mohamed Morsi was removed, by force, from elected office.
Posts Tagged ‘Islamic politics’
Given the close relationship, globally, between religious political action and religious charities, it should come as no surprise that there is a long tradition of cooperation between Islamist political parties and Islamic charitable organizations in Turkey. While this relationship has been the subject of considerable discussion in analyses of Turkish domestic politics, less noticed has been the savvy cooperation between the Turkish government and Turkish Islamic organizations in implementing the country’s increasingly assertive foreign policy under the ruling AKP, or Justice and Development Party. Two recent crises, the “Mavi Marmara” incident in 2010 and Turkey’s on-going aid mission to Libya, highlight the ways in which this cooperation has allowed Turkey to assert itself regionally and are suggestive of the sophistication of its efforts to become, in Prime Minister Tayyip Erdoğan’s words, “a regional power and a global player.”
Over at Boston Review, Princeton political scientist Jan-Werner Müller has written a lengthy article considering the rise of Christian (Catholic) Democratic parties in Western Europe and the Christian socialism of Jacques Maritain that had gained political traction in the middle years of the last century. He considers whether this history, largely unrecognized in the United States, bares any lessons for the prospects of overtly religious political parties—like the AKP in Turkey—in liberal democracies.
Is secular feminism feasible in the Middle East and throughout the Muslim-majority nations of the world? Isobel Coleman, a Senior Fellow at the Council on Foreign Relations, argues that it cannot subsist on its own and that it must be allied with a form of Islamic feminism. In her most recent book, Paradise Beneath Her Feet: How Women are Transforming the Middle East, she argues that we are already witnessing the emergence of many progressive social movements within the Islamic world.
John Calvert, Professor of History at Creighton University and a specialist in political Islam, in hisforthcoming biography of Sayyid Qutb, “rescues Qutb from misrepresentation, tracing the evolution of his thought within the context of his time.” InSayyid Qutb and the Origins of Radical Islamism(2010), he does not look to absolve Qutb of his virulent rhetoric but pushes the reader to understand Qutb in his own setting and time and to delve deeper into the writing of the influential Islamist thinker. Qutb, who was executed in Egypt in 1966, has been studied extensively but Thomas Hegghammer from Harvard University states: “We are dealing with a rare book that is likely to become a classic in the field of political Islam.”
The Iranian regime has decided to further curtail dissident opinion among its youth. A few days after cultural authorities “issued guidelines for permissible male haircuts,” it was announced that Iran “will send 1,000 religious clerics into schools in Tehran to tamp down Western influence and political opposition.” Simultaneously, it has been reported that the Iranian regime looks to strengthen its foothold on the internet and produce more pro-government blogs, reports Nazila Fathi for the New York Times.
Nasr Abu Zayd, a liberal Egyptian Qur’anic scholar, died yesterday in a Cairo hospital. He had been living in exile in the Netherlands since 1995 after being declared an apostate and having his marriage annulled by an Egyptian court. In his work, Abu Zayd distinguished between the ‘Meccan verses’ and the ‘Medinan verses’ of the Qur’an. The ‘Medinan verses,’ he believed, should be read within their context and should not be used to establish an Islamic polity in the modern era; he argued against the atomistic approach to reading the Qur’an. Brian Whittaker draws on a 2008 interview he conducted with Abu Zayd to discuss modern interpretations of the Qur’an—as they relate to the Islamic polity—the Muslim Brotherhood in Egypt, and the drama of Abu Zayd’s exile.
While the dichotomy of “moderate” Muslims and “extremists” is prevalent in many media representations, this binary hides more than it reveals.
Abdullahi An-Na‘im’s Islam and the Secular State has rightfully received a great deal of attention and commentary. A prominent Muslim scholar and human rights activist, he brings to bear an impressive scholarship and candor in addressing a pivotal and hotly contested issue in contemporary Islam. Although An-Na‘im wishes to present his views from within the Islamic tradition, he also states early on that his arguments are not exegetical in nature and therefore do not aim to interpret traditional Islamic sources such as Qur’an, hadith, tafsir, or legal theory (usul al-fiqh). Rather, An-Na‘im desires to provide an “interpretative framework” upon which more substantive arguments and analysis can be built in the future. This reliance on theory rather than on textual sources or theology is flawed if one expects to foster broad-based reform rather than be read and celebrated by a small elite Muslim and non-Muslim readership. […]
Islam and The Secular State: Negotiating the Future of Shari`a is avowedly didactic, aiming to persuade Muslims in public debate that constitutional rule of law, human rights and democratic citizenship in a secular state represent the only form of political regime consistent with Islam in the modern world. Despite lengthy and repetitious exposition of the notions of democratic constitutionalism, “civic reason,” citizenship and human rights, An-Na`im fails in his explicit purpose of justifying and legitimizing them in Islamic terms, which appear somewhat incidentally and do not carry the primary charge of justification. In this regard, his preaching can only have an effect on those already converted.
I am grateful for the kind and thoughtful comments posted at The Immanent Frame about Islam and the Secular State. It is fascinating and instructive to see a text grow to have a life of its own, with some readers adding clarification and more effective communication of what one is attempting to say. Even misunderstanding is helpful in alerting an author to the risks of miscommunication, instead of assuming that people do understand what we say as we mean it. Indeed, it is the combination of the author’s purpose and the reader’s comprehension that determines what is actually communicated. It is that complex outcome unfolding over time, and not an author’s unilateral theorizing, that can make “a good theory,” for according to Kurt Lewin’s helpful insight, “there is nothing so practical as a good theory.” In this light, I offer the following reflections in the spirit of contributing to a process of collaborative theory-making. […]
Abdullahi Ahmed An-Na’im’s erudite and thought-provoking book Islam and The Secular State provides a clear-sighted argument made from within the Islamic tradition for a state formation that allows Islamic beliefs and culture to enter the public domain through politics (as one of many rationally contested visions) and thereby influence the laws of the land. The keys to An-Na’im’s vision are Islamic morality and civic reason, both of which, in his interpretation, ensure a shared respect for constitutionalism, citizenship and human rights, and a neutral, secular state that provides an even playing field for public debate and makes sure that non-democratic instincts are kept in check. An-Na’im’s utopian vision stumbles here, however, in failing to provide any mechanisms for achieving its desired outcomes beyond good will, morality, and reason. […]
What is interesting about An-Na`im’s arguments is that they ground the case for the secular state not in the Quran, not in claims about the presence of the imago Dei in the person or in some other source of the person’s intrinsic dignity, not in natural law, some closely similar type of practical reason, or universal moral precepts, but rather in what might be called “second order” observations about the phenomenology of belief, the character of government, the lessons of history, and the like. To be sure, good reasons for the secular state lie therein. But are these arguments sufficient to ground an Islamic case for constitutionalism, human rights, and the secular state? I doubt it.
The separation—and combination—of religion and state have created almost as many configurations as there are states in the world today. All sorts of institutional and normative orders have emerged out of the struggle and cooperation of state and religious forces. Even in the United States, with its purported strict separation of state and religion and its constitutional prohibition against the state’s establishment of any single religion, all sorts of complicated relationships have existed, from the status of Christmas as an official state holiday to the religious invocations delivered in Congress. … All this is to say that any simple categorization of states as simply secular or religious will probably miss what is most interesting in how citizens experience daily life and how the religious and political realms are intertwined. […]
Abdullahi Ahmed An-Na’im’s expressed goal in Islam and the Secular State: Negotiating the Future of Shari’a is to convince Muslims on religious grounds that, in order for Islam to flourish, they need to establish secular states based on the protection of human rights. I would say in response that convincing Muslims of this would inflect Islamic politics progressively in a world where most of the forces that shape Islamic politics are not indigenously Islamic. […]
Sometimes, context is everything. For much of the twentieth century, at least since the 1920s in Egypt and the 1900s in Iran, activists advanced Islam as an alternative to existing government in Muslim-majority countries. Actually existing government was identified with secularism—first in the colonial and then in the independence period—and “Islam” specifically with its operationalization in Shari’a. As comprehensive guidance to right conduct from ritual to social and business relations, Shari’a is more than law, to which it is sometimes reduced when positioned as alternative to secular, civil codes and more ambitiously deployed to preclude legislation on such matters.[…]
It is hard to disagree with the main arguments of Abdullahi an-Na’im’s impeccable book: a healthy religious life requires a secular state, even as political life may remain infused with the religious values of the population. And the historical examples provide added credence to the point. An Islamic state as such never existed historically, even though pre-modern states cannot be regarded as secular in the contemporary sense of the word. But there has never been a state in Islamic history that fused entirely religious and political authority after Muhammad, and it is far from obvious that Muhammad’s own Medina community constituted a state or was meant as a model for any state. […]
Suggestions that Presidential candidate Barack Obama was a Muslim seemed to have subsided when his controversial pastor, Reverend Jeremiah Wright, walked onto the stage. But even as Obama defended his Christian faith, and his choice of churches, speculation about his connection to Islam continued on-line as well as within the mainstream press, including an Op-Ed entitled “President Apostate” in The New York Times (May 12, 2008) by the military strategist and historian Edward Luttwak (and, exactly a week later, in a May 19 Christian Science Monitor Op-Ed entitled “Barack Obama–Muslim Apostate?“). Now, as if to flip the Muslim coin, Mr. Luttwak, Ms. Burki, and others speculate that Muslims will hold Mr. Obama to a higher religious standard because he does not embrace the religion of his father. […]
If the state is going to enforce any principle from Islamic sources, according to Abdullahi An-Na‘im, then it should implement the principle that the state should not enforce Islamic principles. This is the crux of An-Na‘im’s new book, Islam and the Secular State: Negotiating the Future of Shari‘a. An-Na‘im, a renowned Islamic scholar and human rights activist, is a leading member of the generation of Muslim intellectuals that came to prominence in the 1980s as critics of both Islamist revolutionaries and post-colonial dictators. According to An-Na‘im, the secular state is not just a good thing on public-policy grounds; it is also justified on Islamic grounds. […]
In his new book, Abdullahi an-Na`im argues that Muslims need a secular state to live their religious lives. Alongside his immensely informative account of modern developments, he makes a sustained argument against state enforcement of Islam along two major lines. First, it makes no religious sense for a state to force Muslims to follow God’s will, because Muslims should act from conviction and choice. An-Na`im makes a second argument that is parallel to the first: not only is it futile and religiously counter-productive to enforce Islamic piety, but doing so also distorts and impoverishes religion.
Few books in Islamic studies have been as eagerly awaited or intensely debated prior to publication as Abdullahi Ahmed An-Na`im’s Islam and the Secular State: Negotiating the Future of Shari`a. Charles Howard Candler Professor of Law at Emory University, An-Na`im has for more than twenty years been a tireless proponent of a deeply religious but liberal-modernist reformation of Islamic politics and ethics. […]