Title of Research Thesis : Post-Islamist Shift or Political Oscillation?The Study of PKS Attitude on the Implementation of Shariah in Democratic Indonesia Name of Student : RadenCecepLukmanYasin Student Number : 24736759 Supervisors (original) (raw)
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Revisiting Post-Islamism a Decade After the Arab Spring
Philosophy and Society, 2024
The Arab Spring uprisings marked a watershed moment in regional politics, significantly impacting Islamist movements in terms of strategies, ideologies, and organizational structures. Accordingly, this paper examines whether these dramatic events strengthened or weakened the post-Islamist evolution of traditional political Islam movements, focusing on the Egyptian Muslim Brotherhood (E-MB) and the Tunisian Ennahda Movement Party (EMP) as case studies. The proposed hypothesis is that the Arab Spring has variably influenced Islamists. In Egypt, it initially weakened the post-Islamist turn of the E-MB. However, owing to the 2013 coup and subsequent repression, the E-MB was politically excluded and weakened, creating a vacuum that was filled by various forms of less political or non-ideological forms of Islamic activism. The Tunisian Islamists had a different story. The Arab Spring seems to have strengthened their transition to post-Islamism. In its tenth conference, the EMP declared its exit from political Islam, adopting the new concept of Muslim Democracy. Even after the presidential takeover in July 2021, which resulted in the political exclusion of the EMP, the Work and Achievement party that defected from it maintained clear post-Islamist features.
Turkey have been seen as an almost unique case as far Islam-state-secularismdemocracy relations were concerned but the recent transformation of Turkish Islamism coupled with the global turmoil in the post-9/11 world has made the Turkish case much more important. Dynamics that affected the change in the Turkish Islamists’ Islamic normative framework have not been analyzed in detail. This paper endeavors the answer the question what kind of factors causes a change in political Islam in Turkey. Thus, this study endeavors to analyze the main factors behind the newly emerged tolerant normative framework of the JDP leaders who were formerly Islamists. After showing that there are historical reasons arising from the Ottoman experience of secularism and democracy and arguing based on a brief theoretical discussion of the plurality of Islamisms, this paper argues that the Turkish Islamism has always differed from the other Islamist experiences. Therefore, in this study, a detailed evaluation of the Turkish Islamist experience starting from the Young Ottomans is undertaken. Then, this paper attempts to show that Islamic groups’ physical and discursive interaction has been a crucial factor in the Turkish Islamism’s transformation. Main premise of this paper is that the Gülen movement’s ‘Civil Islam’ has been an influential factor that has helped the Adalet ve Kalkınma Partisi (Justice and Development Party, hereinafter referred as JDP) leaders to develop a more tolerant normative framework and to eventually jettison their Islamism. It is of course difficult to establish casual relationship between two social phenomena but one can underscore correlations. As the main hypothesis is that the Gülen movement has been an influential factor in the normative transformation of the former Islamists’ mental frameworks and their religio-political worldviews, this paper provides a comparative discourse analysis between Fethullah Gülen’s and Islamists’ ideas on several issues that have been relevant for both Islamism and newly-emerged post-Islamism. In addition to having been influential in Turkey, Gülen’s understanding of Islam, one can expect, will also be influential in the wider Muslim world in parallel to the increasing influence of both Turkey and the movement on a global scale.
Observing Variants of POST-ISLAMISM: Intellectual Discourses and Social Movements (3rd edition)
Observing Variants of POST-ISLAMISM: Intellectual Discourses and Social Movements , 2019
In Muslim societies, the 1990s mark the beginning of a new wave of intellectual and social-political responses to issues of contemporary concern. Scholars of Islamic revivalism have already indicated these dispersed voices of reform. These reformist voices are supported by institutional arrangements and popular sentiments at some places; and at other places, these exist only in intellectual discourses and may be potent for “silent revolution.” Although, Pakistan is no exception to this general trend prevalent in the Muslim world. However, intellectual trajectories and their liberatory ideas are still far from becoming a popular social movement in this Sunni-Majority country. The argument threading through these scholarly studies conducted on contemporary Islam is that a new trend has emerged in Muslim societies of accommodating rights of women, youth and non-Muslim minorities, aspects of pluralism, democratization and civil society, and yearnings for socio-economic development. The surfacing new voices and changing trends within and without Islamic social forces are an outcome of multiple historical, ideological and institutional factors. Post-colonial Muslim states mostly ruled by secular elites, monarchs and military dictators and their capitalist and socialist theories of development have failed to satisfy the most essential needs of Muslim masses. Equally, conservative Islamist regimes in Sudan, Iran and Afghanistan have also contributed less to accommodate the growing dissent within their own ardent rank and file. The result is an endless process of fracturization that inculcated the seeds of new articulations in intellectual discourses. These discourses have taken up by a vibrant civil society and mass media. Whereas, the backdrop shaped by state’s repressive policies, neo-liberal economic agenda and modern lifestyle has also contributed to further radicalization of identities of splintering groups; the significance of growing voices and trends of moderation can hardly be overemphasized. A number of Middle Eastern societies, for instance, have been witnessing this trend since long. In Egypt, the emergence of Hizb-al- Wasat with a counter-worldview to militant and authoritarian shades of Muslim Brotherhood; in Iran, the coming of a “silent revolution” through secular-reformist and Islamic reformist discourses and pioneered by activist-intellectuals; in Turkey, the rise and proliferation of numerous societal forces in politics, civil society and Sufi brotherhoods; in India, the political and conceptual-ideological transformation of the Jamaat-e- Islami (JI); and in Pakistan, the emergence of a new thought-movement led by Ghamidi, as well as, the reformist voices within the traditionalist Deobandi madrassas. These waves of change and reform from within are not restricted to mainstream Islamist movements but are also visible in smaller trajectories of Islamic social forces. Several visible changes within the Deobandi social trajectory, for instance, are also symptomatic of this overall reformist trend. These are only few examples confirming the brewing in of a sea change that is visible more in intellectual articulations and civil society and less in states’ policies and institutions. The element of change in ideas, ideals, targets, strategies, and focus inside Islamic movements and without, is explained by an emergent framework of post-Islamism that will be explained shortly.
Trends in Political Islam: Transition towards Liberalization
Trends in Political Islam: Transition towards Liberalization, 2022
The evolution of Islamism/political Islam as an ideological system is analyzed. This system was formed in the 1970s-1980s and initially played the role of a progressive and alternative model, replacing the previously dominant ideas of Arab nationalism. However, the Islamists failed to fully achieve one of their main goals-the creation of an Islamic state-because of the deterrence of secular authoritarian states. The events in the Persian Gulf and the temporary drop in oil prices in the late 1990s aggravated the ideological crisis of Islamism and led to its rethinking. As a solution, a more liberal version of Islamism was proposed in the form of post-Islamism, which combined Islamic and democratic principles and was focused on duties rather than human rights. The next milestone in liberalizing Islamist ideas was the events of the Arab Spring, which led to a rethinking of post-Islamist ideas, as well as the liberalization and politization of the Salafi doctrine. Moreover, the failures of a number of Islamist parties in achieving political power, as well as the activities of radical Islamist groups, discredited Islamism among the population of the Middle East and North Africa. It is likely that the next crisis of Islamism will lead to its further liberalization or the formation of a new ideological model.
The Arab Spring has revealed the rise of Islamists and a wave of Islamic movements across the Middle East and North Africa. The role and agendas of the Arab Islamists are up for debate regarding Islamists' commitment to democracy, pluralism and individual freedoms. Central to determining the truth of this is the evolving definition of "Islamism" and what it means to the political parties, to Arab Muslims and non-Muslims, how they view themselves as individuals and groups, whether and how they choose to participate in politics and society, the importance placed upon democracy, and what they view as necessities for their societies. The article provides a brief historical background on which to describe and define the modern Islamist and includes analysis of differing political scientists. Features of Islamist political parties, namely the AKP of Turkey and the old and new Muslim Brotherhood and its offshoots are described. The researcher offers a definition of neo-Islamism that reflects its most modern trends since the Arab revolutions of 2011. These trends translate into neo-Islamism having the following characteristics: non-traditional forms of religiosity; gradualism of Islamism; modernisation of Islam; nationalism, and; pragmatic relations with the West. Publication Type: Conference Paper Murdoch Affiliation: School of Management and Governance URI: http://researchrepository.murdoch.edu.au/id/eprint/24604
Islamism is defined by Asef Bayat as ideologies and movements that strive to establish some kind of an 'Islamic order,' in the form of a religious state, sharia law, or moral codes. However, Bayat and other scholars have found that nowadays Islamism is changing and many countries share the traits of post-Islamism instead of Islamism. According to Bayat, post-Islamism is both condition and project to " conceptualize and strategize the rationale and modalities of transcending Islam in social, political, and intellectual domains. " In short, it has a hybrid tendency to combine Islam and democracy. This paper will discuss how the category of " non-Muslim " is taken place in the socio-political discourse of Islamism and post-Islamism. To limit the discussion, there are only three examples from Pakistan, the United States, and Indonesia. [Islamisme menurut Asef Bayat adalah ideologi dan gerakan yang berjuang untuk membentuk semacam " tatanan Islam " dalam bentuk negara Islam, hukum syariat, atau pun hukum etis. Saat ini, islamisme telah berubah. Di beberapa negara muncul gejala post-islamisme yang khas. Bayat mendefinisikan post-islamisme sebagai kondisi dan keinginan untuk mengkonsep alasan dan modalitas untuk mengusung Islam ke ranah sosial, politik, dan keilmuan. Sehingga, muncul pula kecenderungan untuk menggabungkan Islam dan demokrasi. Tulisan ini mendiskusikan konsep " non-muslim " dalam wacana sosial politik terkait dengan Islamisme dan post-Islamisme. Pembahasan dibatasi pada tiga contoh dari Pakistan, Amerika Serikat, dan Indonesia.]