Pan-Islamism

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Pan-Islamism (

Sultan Abdul-Hamid II for the purpose of combating the process of westernization and fostering the unification of Islam.[2]

Pan-Islamism differentiates itself from

ethnicity and race
as its primary unifying factors.

The major leaders of the Pan-Islamist movement were the triad of Jamal al-Din Afghani (1839–1897), Muhammad Abduh (1849–1905) and Sayyid Rashid Rida (1865–1935); who were active in anti-colonial efforts to confront European penetration of Muslim lands. They also sought to strengthen Islamic unity, which they believed to be the strongest force to mobilize Muslims against imperial domination.[3] Following Ibn Saud's conquest of Arabian Peninsula; pan-Islamism would be bolstered across the Islamic World. During the second half of the twentieth century; pan-Islamists competed against left-wing nationalist ideologies in the Arab World such as Nasserism and Ba'athism.[4][5] At the height of the Cold War in the 1960s and 1970s, Saudi Arabia and allied countries in the Muslim World led the Pan-Islamist struggle to fight the spread of communist ideology and curtail the rising Soviet influence in the world.[6]

Classical doctrines

The Arabic term Ummah, which is found in the Quran[7] and Islamic tradition,[8][9] has historically been used to denote the Muslims as a whole, regardless of race, ethnicity, etc.[10][9] This term has been used in a political sense by classical Islamic scholars e.g. such as al-Mawardi in Ahkam al-Sultaniyyah, where he discusses the contract of Imamate of the Ummah, "prescribed to succeed Prophethood" in protection of the religion and of managing the affairs of the world.[11][12][13][14] Al-Ghazali also talks about Ummah in a political sense[15][16] e.g. in his work, "Fadiah al-Batinyah wa Fadail al-Mustazhariyah".[17][18]

Fakhruddin al-Razi, who also talks about Ummah in a political sense, is quoted as saying the following:[19][15]

The world is a garden, whose waterer is the dynasty, which is the authority. The guardian of this authority is the Shari'ah and Shari'ah is also the policy which preserves the kingdom; the kingdom is the city which the army brings into existence; the army is guaranteed by wealth; wealth is acquired by the subjects (Ummah) who are made servants via justice; justice is the axis of well being of the world.

— al-Razi in his Jami al-'Ulum[19][15]

According to some scholars[

early years of Islam – the reign of Muhammad and the early caliphate – especially during Islamic golden age as its model, as it is commonly held that during these years the Muslim world was strong, unified, and free from corruption.[20]

History

Origins

Many scholars assert that the doctrines of pan-Islamism could be observed as early as during the era of

Western threat. Since they did not call for the revival of an international Islamic entity; their ideas and impact were limited to the local regional contexts of West Africa, Arabia, and South Asia.[22]

In spite of their diversity, these eighteenth-century Muslim reformers were united in their condemnation of declining morality and calls for the revival of scripture-based piety. Inspired by these movements, Islamic reformers at the turn of the 19th century adopted novel strategies for overcoming the crisis faced by the

Rifa‘a al-Tahtawi (d. 1872) represented these intellectual trends. While Rifa'a al Tahtawi exemplified the former, 'Abd al-Rahman al-Jabarti represented the latter, Scriptural-oriented approach.[23]

Modern era

Late 19th century

Further information: Muhammad Abduh and Jamal al-Din al-Afghani

In the modern era, Pan-Islamism was championed by Jamal al-Din al-Afghani who sought unity among Muslims to resist colonial occupation of Muslim lands. Afghani feared that nationalism would divide the Muslim world and believed that Muslim unity was more important than ethnic identity.[24] Although sometimes described as "liberal",[25] al-Afghani did not advocate constitutional government but simply envisioned "the overthrow of individual rulers who were lax or subservient to foreigners, and their replacement by strong and patriotic men."[26] In a review of the theoretical articles of his Paris-based newspaper there was nothing "favoring political democracy or parliamentarianism," according to his biographer.[26]

While Afghani was an advocate of revolution from above, his student 'Abduh believed in revolution from below, through religious and educational reforms. Despite al-Afghani's tremendous influence on ‘Abduh, the latter eventually would distance himself from Afghani's political path. He instead focused on gradual efforts in the field of education, which he viewed as more effective instruments for reform. He criticised Afghani and pan-Islamist intellectuals for their political activities. Afghani had bitter arguments with Abduh and regularly accused him of timidity and dispiritedness.[27]

Early 20th century

Further information: Sayyid Rashid Rida and Salafiyya Movement

Islamic jurist

Muhammad Rashid Rida – a student of Abduh and Afghani – on the other hand, was an avowed anti-imperialist and an exponent of a puritanical revolution, inspired by his nostalgia for the early eras of Islam. According to Rida, the state-sponsored scholars neglected the revival of early Islamic traditions in the Muslim Ummah. He believed that the unification of the Islamic community would only be possible through the restoration of an Islamic caliphate which implements the Sharia (Islamic law). His influential Islamic journal Al-Manar promoted anti-British revolt, as well as Islamic revivalism based on the tenets of Salafiyya. Positioning himself as the successor to the pan-Islamist activism of Afghani and 'Abduh; Rida called for a pan-Islamic project based on revival of the Islamic caliphate led by Arabs and the reformation of Muslims.[28] During the 1920s, Rida formulated the comprehensive Islamic state doctrine in his famous treatise al-Khilafa aw al-Imama al-‘Uzma ("The Caliphate or the Exalted Imamate") in which he called upon Muslims to strive to build a political system based on faith; rather than nationalism. He opposed the rising embracal of Western ideas amongst Muslims, arguing that only a return to Islam would restore the rightful position of Muslims in the modern age. Pan-Islamic networks, led by Rashid Rida and his associates, played a central role in later development of Islamist movements.[29][30][31]

Rida's Salafiyya movement advocated for pan-Islamist solidarity which involved socio-political campaigning to establish

ahl al-Hal wal-'aqd) among the scholars and notables should meet and compile a book of ordinances which is based on the deeply-rooted fundamentals of the Divine Law, agrees with the needs of the time, is easy to use, and is free of disagreement (khilaf). The Supreme Imam then orders the rulers of Muslims to apply it (al-'amal bihi)"[33]

In order to judge the rising importance of the Pan-Islamist movement during these years, Lothrop Stoddard in his 1921 book The New World of Islam looked at the growth in the Pan-Islamic press, writing that "in 1900 there were in the whole Islamic world not more than 200 propagandist journals", as he puts it, but "by 1906 there were 500, while in 1914 there were well over 1000."[34]

Post-Ottoman era

See also: Abolition of the Ottoman Caliphate

After the Abolition of Caliphate in 1924, Pan-Islamism mobilized Muslim masses of both traditionalist and reform movements in Islam, inspired by the ideas of Rashid Rida. The Reformist movements led by Rida, would become more fundamentalist and literalist; emphasizing adherence to the idealised era of the Salaf and attempt to revive lost traditions.[35] Rashid Rida's socio-political views symbolised the convergence of the doctrines of the reformist, Salafist and pan-Islamist movements.[36] During the 1920s, Rida and his Salafi disciples established the Young Men's Muslim Association (YMMA); an influential Islamist youth organisation that spearheaded attacks against liberal trends and Western culture. This provided favourable conditions for the growth of various Islamist revolutionary movements.[32]

The evolution of the early Pan-Islamist movement in the

better source needed] From their essentially political position, they developed extreme doctrines that set them apart from both mainstream Sunni and Shiʿa Muslims. The Kharijites were particularly noted for adopting a radical approach to Takfir, whereby they declared other Muslims to be unbelievers and therefore deemed them worthy of death.[38][39][40]

In the period of

better source needed
]

In the 1950s,

better source needed
]

Six-Day War

See also: Six-Day War

Following the defeat of Arab armies in the

Organisation of Islamic Conference.[44]

Post 1979: Iranian Revolution and Afghan jihad

Further information:
Afghan jihad

In 1979 the

faqih).[52]

These events galvanised Islamists the world over and heightened their popularity with the Muslim public. Throughout the Middle-East, and in particular

Hizb-ut-Tahrir has emerged as a Pan-Islamist force in Central Asia and in the last five years has developed some support from the Arab world.[53]

A recent advocate for Pan-Islamism was late

the so-called Post-Modern Coup of February 28, 1997, eventually took down Erbakan's government.[55]

See also

International organisations:

History:

References

Notes

  1. ^ Khomeini stated that Muslims should be "united and stand firmly against Western and arrogant powers."[46] "Establishing the Islamic state world-wide belong to the great goals of the revolution."
    International Day of Quds in 1981.[50]
  2. ^ " ... the imperialist at the end of World War I divided the Ottoman State, creating in its territories about ten or fifteen petty states. Then each of these was entrusted to one of their servants or a group .... In order to assure the unity of the Islamic ummah, ... it is imperative that we establish a government ... The formation of such a government will serve to preserve the disciplined unity of the Muslims .... "[51]

Citations

  1. ^ Bissenove (February 2004). "Ottomanism, Pan-Islamism, and the Caliphate; Discourse at the Turn of the 20th Century" (PDF). BARQIYYA. Vol. 9, no. 1. American University in Cairo: The Middle East Studies Program. Archived from the original (PDF) on September 23, 2015. Retrieved April 26, 2013.
  2. ^ "Pan-Islamism". Merriam-Webster.com Dictionary.
  3. ISBN 978-0-19-966831-1.{{cite book}}: CS1 maint: location (link
    )
  4. ISBN 978-1-4744-0920-9.{{cite book}}: CS1 maint: location (link
    )
  5. ISBN 978-1-105-33332-3
    .
  6. ISBN 978-1-108-41833-1.{{cite book}}: CS1 maint: location (link
    )
  7. ^ e.g. [Quran 21:91]
  8. ^ e.g. Sahih al-Bukhari Vol. 9, Book 92, Hadith 384
  9. ^ a b Denny, F.M., “Umma”, in: Encyclopaedia of Islam, Second Edition, Edited by: P. Bearman, Th. Bianquis, C.E. Bosworth, E. van Donzel, W.P. Heinrichs. Consulted online on 19 June 2020
  10. ^ Watt, W. Montgomery (1972). Muhammad at Medina. Oxford: Clarendon Press.
  11. ^ Ahkam al-Sultaniyyah by al-Mawardi, Chapter 1
  12. ^ Fauzan, Ahmad. "Leadership Character According To Imam Al-Mawardi And Its Relevance In Indonesia: The Study Of The Book Of Al-Ahkam As-Sulthaniyyah." JURNAL PENELITIAN (2018): 39-50.
  13. ^ Mansor, Wan Naim Wan. "Abu Hasan al-Mawardi: The First Islamic Political Scientist." (2015): 1-8.
  14. ^ Gökkir, Necmettin. "Muslim Community/Ummah in Changing Society: Re-Contextualization of the Qur'an in Political Context." Hemispheres 24 (2009): 29.
  15. ^ a b c Akram, Ejaz. "Muslim Ummah and its link with transnational Muslim politics." Islamic studies (2007): 402.
  16. ^ Kirabaev, Nur, and Maythem Al-Janabi. "Political Philosophy of Al-Ghazali." 4th International Conference on Contemporary Education, Social Sciences and Humanities (ICCESSH 2019). Atlantis Press, 2019.
  17. ^ Ghazali, Fadiah al-Batinyah wa Fadail al-Mustazhariyah
  18. ^ Andalusi, Abdullah (22 September 2017). "Imam Ghazali's Movement for the Unification of the Ummah & Caliphate". Retrieved 19 June 2020.
  19. ^ a b Lambton, Ann KS. State and government in medieval Islam. Routledge, 2013.
  20. ISBN 0-8147-8023-7
    .
  21. ISBN 9781783475728
    .
  22. ISBN 9780674050372
    . Three leading renewal advocates— Shah Wali Allah of Delhi (1702–1763), the Najdi Muhammad Ibn Abd al Wahhab (1703–1792), and the Nigerian Uthman dan Fodio (1755–1816)—are often considered originators of pan-Islamism.... these disparate three were not especially concerned with the global situation of Islam or an imagined Muslim world. They didn't respond to European empires encroaching in the Indian Ocean and on African coasts. They didn't elaborate pan-Islamic ideas about the Western threat or attempt to formulate an essentialist global Islam. They also did not have any global impact.... their ideas and influence should be understood in their particular contexts of West Africa, Arabia, and South Asia
  23. ISBN 978-0-19-932795-9.{{cite book}}: CS1 maint: multiple names: authors list (link
    )
  24. ^ World Book Encyclopedia, 2018 ed., s.v. "Muslims"
  25. ^ such as by a contemporary English admirer, Wilfrid Scawen Blunt, (see: Wilfrid Scawen Blunt, Secret History of the English Occupation of Egypt (London: Unwin, 1907), p. 100.)
  26. ^ a b Nikki R. Keddie, Sayyid Jamal ad-Din “al-Afghani”: A Political Biography (Berkeley: University of California Press, 1972), pp. 225–226.
  27. ISBN 978-0-19-966831-1.{{cite book}}: CS1 maint: location (link
    )
  28. ^ "The Pan-Islamic Movement". The Times. London, England. March 13, 1902.
  29. ISBN 978-0-19-966831-1
    .
  30. ISBN 0-203-57276-9
    .
  31. ^ Bennett, Andrew M. (2013). "Islamic History & Al-Qaeda: A Primer to Understanding the Rise of Islamist Movements in the Modern World". Pace International Law Review Online. 3 (10). PACE UNIVERSITY SCHOOL OF LAW: 344–345 – via DigitalCommons.
  32. ^
    ISBN 90-04-07559-3
    .
  33. ISBN 978-9953-9019-6-1
    .
  34. ^ Stoddard, Lothrop (1921). The New World of Islam. New York: Charles Scribner's Sons. p. 80.
  35. ISBN 978-0-86356-835-0.{{cite book}}: CS1 maint: location (link
    )
  36. ISBN 978-0-415-67413-3.{{cite book}}: CS1 maint: location (link
    )
  37. ^ Shaykh al Fawzān Warns Against The Books of Sayyid Quṭb | Shaykh Ṣāliḥ al Fawzān, retrieved 2021-05-19
  38. ^ "Another battle with Islam's 'true believers'". The Globe and Mail.
  39. ^ "Archived copy" (PDF). Archived from the original (PDF) on 2014-08-02. Retrieved 2013-08-19.{{cite web}}: CS1 maint: archived copy as title (link)
  40. ^ Jebara, Mohamad Jebara More Mohamad. "Imam Mohamad Jebara: Fruits of the tree of extremism". Ottawa Citizen.
  41. ^ "Nationalism vs Islam". Al Jazeera. 18 February 2008. Retrieved 29 December 2016.
  42. ISBN 978-0-230-37984-8
    .
  43. ISBN 978-0-230-37984-8
    .
  44. ISBN 978-0-230-37984-8
    .
  45. ISBN 9780820488431
    . Retrieved 29 December 2016.
  46. ^ "Imam Emphasized Unity Between Shia and Sunni: Ayatollah Mousawi Jazayeri". Imam Khomeini. Retrieved 3 December 2015.
  47. ^ (Resalat, 25 March 1988) (quoted on p.69, The Constitution of Iran by Asghar Schirazi, Tauris, 1997
  48. S2CID
    157443230 – via JSTOR.
  49. ISBN 978-1-84904-949-8
    .
  50. ^ "Iran's unfinished crisis Nazenin Ansari, 16–09–2009". Opendemocracy.net. 18 September 2009. Retrieved 19 March 2010.
  51. ISBN 9789643354992
    . Retrieved 29 December 2016.
  52. ^ Khomeini, Ruhollah, Islam and Revolution, Mizan Press, p.59
  53. ^ Hizb-ut-Tahrir's Growing Appeal in the Arab World Archived 2007-07-03 at the Wayback Machine Jamestown Foundation
  54. ^ [1] Erbakan currency
  55. ^ [2] Archived 2014-12-17 at the Wayback Machine D8 History

Further reading

External links

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