DB #2 Student Post
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JulioGonzalez.docxJulio Gonzalez
On the Concept of Policial Islam
This post addresses the concept of Political Islam and how policies and actions taken by the West and, more specifically, the United States, may have served as a catalyst for the rise of Political Islam throughout the Middle East. The essay will also offer a brief discussion on Islam from a Biblical perspective, and conclude with a summary of the ideas and topics discussed throughout.
What is Political Islam?
This post considers the topic of Political Islam as the main subject of its study. A challenging problem which arises in this regard is the definition of the term. Indeed, as Makalesi (2022) points out, scholars have offered numerous definitions of Political Islam and various aspects of the concept have been emphasized. Therefore, before elaborating on the concept and discussing the policies and actions taken by the West that have served to promote the rise of Political Islam, it is critical to provide some conceptual clarity. Makalesi defines Political Islam as “a form of instrumentalization of Islam by individuals, groups and organizations pursuing political goals” (p. 49). Similarly, citing German philosopher Michael Schmidt-Solomon, Cliteur (2021) writes that Political Islam “is a political movement that aims to organize state and society based on Islamic principles” (p. 70). In effect then, Political Islam is said to reject any distinction between religion and politics. Nevertheless, he notes that there are scholars that claim a distinction between Islam and Political Islam, and describe Political Islam as a political ideology based on a reinvented version of Islamic law. In that sense, Political Islam is seen as a radical, militantly ideological version of Islam, as interpreted by practitioners who engage in violent actions such as terrorism, and endorse revolutions steeped in and justified by militant religious dogma (Cliteur, 2022; Makalesi, 2021). Hashemi (2021) disputes that characterization. He argues that the concept of Political Islam should not be “equated with violence, fanaticism, authoritarianism and terrorism” (p. 2), and that understanding the local and national context is essential if one seeks a firm grasp of the concept (see also Olidort, 2016). Makalesi agrees. He rejects the assumptions that 1) Political Islam represents a monolithic understanding and movement, and 2) that it is violent by its nature (see also Khan et al., 2020).
Catalysts for the Rise of Political Islam
Now the discussion has arrived at that point where the focus is on the actions and policies taken by the West and, more specifically, the United States, and how those actions may have served as a catalyst for the rise of Political Islam throughout the Middle East. Hashemi (2021) argues that generally, Political Islam emerged, to a great extent, in response to the impact and legacy of Euro-American imperialism (see also Shabana, 2022; Krais, 2022). Khan et al. (2020) agree. They contend that “[t]he complete subjugation by western powers, created feelings of anger and resentment among Muslims across the globe” (p. 163) leading to the use of religion as a unifying force and the emergence of Political Islam. Taylor and Swanson (2019) argue that the emergence of Political Islam has deep historical and intellectual roots and that several events, policies, and actions taken by the West overlapped and contributed to its development. For example, they point out that at the end of the World War I, the British and French seized control of the Middle East and carved up the area into “spheres of influence.” The French would colonize certain territories while Great Britain would lay claim to other regions. Of course, Arab-dominated Palestinians were incensed but to add insult to injury, shortly thereafter a diplomatic letter from the British Foreign Secretary signaling support for a sovereign Jewish state in the Middle East came to light. Since Palestinians had been promised sovereignty over the area, these developments laid the foundation of distrust against the West which continues to this day. Other events took place then took place which further caused strife and served as a catalyst for the rise of Political Islam in the Middle East. For example, the League of Nations formally endorsed the colonial annexation of the area, created the mandate system which divided the Middle East into European colonies, and charged Britain and France with administrative oversight of the area. Of course, Arab nationalism rose and the British and French encountered the formation of a nascent Political Islam. As Taylor and Swanson point out, Arab uprisings soon began and violent unrest marked the beginning of a sustained resistance in the region. But the story does not end there. These uprisings were crushed by British and French forces, which killed thousands, including Sheikh Izz ad-Din al-Qassam, the leader of a militant Palestinian group (Taylor & Swanson). His death further outraged the Arab population and led to further violence in the region. Political tension in the area continued after World War II leading the British to hand over the problem to the United Nations (UN) which adopted a partition plan giving over 56 percent of the area to a newly established Jewish state. The Palestinian problem came to define the language used by Political Islam against Western and American interests. Of course, since the creation of the Jewish homeland in the Middle East, a central point of outrage on the part of Arab groups has also been the perceived imperialist actions by the United States in its quest for oil in the region, the presence of the U.S. military in the area, and its interventions in Iraq, Afghanistan, and Pakistan. In sum, the historical roots of Political Islam is the Middle East lay in the “colonial legacy of the mandate system…the establishment of Israel after World War II, the frequent intervention of military forces in the Holy Lands of Islam, and the quest for oil by Western nations” (Taylor & Swanson, p. 63).
A Biblical Perspective
Since Islam did not appear until some six centuries after Jesus, the Holy Bible does not address Muslims or the Islamic religion. However, Jesus does warn about false prophets. For example, Christians are told to “‘Beware of false prophets, who come to you in sheep's clothing but inwardly are ravenous wolves. You will recognize them by their fruits. Are grapes gathered from thornbushes, or figs from thistles?’” ( English Standard Bible, 2001/2023, Matthew 7:15-16). And again, that “For false christs and false prophets will arise and perform great signs and wonders, so as to lead astray, if possible, even the elect. See, I have told you beforehand” ( English Standard Bible, 2001/2023, Matthew 24:24-25). Indeed, the advice is repeated throughout the Holy Bible: “Jesus said to him, ‘I am the way, and the truth, and the life. No one comes to the Father except through me’” ( English Standard Bible, 2001/2023, John 14:6). And again: “For there is one God, and there is one mediator between God and men, the man Christ Jesus” ( English Standard Bible, 2001/2023, 1 Timothy 2:5).
Conclusion
This post addressed the concept of Political Islam and how policies and actions taken by the West and, more specifically, the United States, may have served as a catalyst for the rise of Political Islam throughout the Middle East. It was mentioned that scholars have offered numerous definitions of Political Islam and various aspects of the concept have been emphasized in the academic literature. Political Islam was defined as “a form of instrumentalization of Islam by individuals, groups and organizations pursuing political goals” (Makalesi, p. 49), or similarly, as “a political movement that aims to organize state and society based on Islamic principles” (Cliteur, 2021, p. 70). It was argued that the historical roots of Political Islam in the Middle East can be traced to the colonial legacy of the mandate system, the establishment of Israel after World War II, the frequent intervention of military forces in the Holy Lands of Islam, and the quest for oil by Western nations. The essay also offered a brief discussion on Islam from a Biblical perspective.
