scholarly journals The Muslim Brotherhood in Egypt: Ideology vs. Pragmatism

2021 ◽  
Vol 4 (1) ◽  
pp. 1-10
Author(s):  
David Schwartz ◽  
Daniel Galily
Keyword(s):  
Middle East ◽  
Islamic Law ◽  
Arab World ◽  
Muslim Brotherhood ◽  
Theoretical Background ◽  
Islamic Movements ◽  
Western Model ◽  
The Status ◽  
The Muslim Brotherhood ◽  
The Masses

This study aims to present the Muslim Brotherhood in Egypt, its ideology and pragmatism. With progress and modernization, the Islamic movements in the Middle East realized that they could not deny progress, so they decided to join the mainstream and take advantage of technological progress in their favor. The movement maintains at least one website in which it publishes its way, and guides the audience. Although these movements seem to maintain a rigid ideology, they adapt themselves to reality with the help of many tools, because they have realized that reality is stronger than they are. The main points in the article are: The status of religion in the country; What is the Muslim Brotherhood? According to which ideology is the movement taking place? - Movement background and ideology; Theoretical background – The theory of Pragmatism; How is pragmatism manifested in the activity of the Muslim Brotherhood in Egypt? In conclusions: The rise of the Islamist movements as a leading social and political force in the Middle East is the result of the bankruptcy of nationalism, secularism and the left in the Arab world, which created an ideological vacuum, which is filled to a large extent by the fundamentalists, ensuring that Islam is the solution. It is not only about the extent of the return to religion, but about the transformation of religion into a major political factor both by the regimes and by the opposition. These are political movements that deal first and foremost with the social and political mobilization of the masses, and they exert pressure to apply the Islamic law as the law of the state instead of the legal systems taken from the Western model.

scholarly journals The Hamas Movement: Ideology vs. Pragmatism

2021 ◽  
Vol 4 (2) ◽  
pp. 39-54
Author(s):  
David Schwartz ◽  
Daniel Galily
Keyword(s):  
Middle East ◽  
Islamic Law ◽  
Arab World ◽  
Political Life ◽  
Islamic Movements ◽  
Western Model ◽  
The Social ◽  
Israeli Arabs ◽  
Egyptian Culture ◽  
The Masses

This study aims to present the Hamas Movement, its ideology and pragmatism. With progress and modernization, the Islamic movements in the Middle East realized that they could not deny progress, so they decided to join the mainstream and take advantage of technological progress in their favor. The movement maintains at least one website in which it publishes its way, and guides the audience. Although these movements seem to maintain a rigid ideology, they adapt themselves to reality with the help of many tools, because they have realized that reality is stronger than they are. In conclusions: the rise of the Islamist movements as a leading social and political force in the Middle East is the result of the bankruptcy of nationalism, secularism and the left in the Arab world, which created an ideological vacuum, which is filled to a large extent by the fundamentalists, ensuring that Islam is the solution. It is not only about the extent of the return to religion, but about the transformation of religion into a major political factor both by the regimes and by the opposition. These are political movements that deal first and foremost with the social and political mobilization of the masses, and they exert pressure to apply the Islamic law as the law of the state instead of the legal systems taken from the Western model. Islam is a belief rooted in the consciousness of the masses and deeply ingrained in Egyptian culture. In Israel, the situation is different, modernization and democracy also affects Israeli Arabs. Therefore, it is possible that Islam is not so deeply rooted in the culture of the Arab citizens of Israel, they are aware of the possibility of a different path other than Islam. The movements have developed over time tools that enable them to cope with reality. The religious law in Islam allows flexibility in organizing community life, Shari’a is adapted to reality because of the ruler's ability to canonize legislation and flexibility in political life according to principles such as sabra and long-term goals, to compromise with reality and find temporary solutions, as well as religious scholars who provide fatwas and commentaries on every subject.

scholarly journals The Islamic Movement in Israel: Ideology vs. Pragmatism

2021 ◽  
Vol 4 (1) ◽  
pp. 11-24
Author(s):  
David Schwartz ◽  
Daniel Galily
Keyword(s):  
Middle East ◽  
Technological Progress ◽  
Legal Status ◽  
Theoretical Background ◽  
Historical Background ◽  
Armed Struggle ◽  
Islamic Movements ◽  
Oslo Accords ◽  
Islamic Movement ◽  
The Status

This study aims to present the Islamic Movement in Israel, its ideology and pragmatism. With progress and modernization, the Islamic movements in the Middle East realized that they could not deny progress, so they decided to join the mainstream and take advantage of technological progress in their favor. The movement maintains at least one website in which it publishes its way, and guides the audience. Although these movements seem to maintain a rigid ideology, they adapt themselves to reality with the help of many tools, because they have realized that reality is stronger than they are. The main points in the article are: The Status of Religion in Israel; The Legal Status of Muslim Sharia in Israel; Personal status according to Israeli law; The establishment of the Islamic Movement in Israel – Historical Background; The crystallization of movement; Theoretical Background – The Theory of Pragmatism; Ideology and goals of the Islamic Movement in Israel; The background to the split in the movement – the opposition to pragmatism; How the ideology of the movement is expressed in its activity? The movement’s attitudes toward the Israeli elections, the Oslo Accords and the armed struggle against Israel; How does pragmatism manifest itself in the movement’s activities?

scholarly journals Sutan Sjahrir: Manusia dan Noktah Sejarahnya di Timur Tengah

SIASAT ◽  
2018 ◽  
Vol 2 (1) ◽  
pp. 18-31
Author(s):  
Herdi Sahrasad
Keyword(s):  
Middle East ◽  
Prime Minister ◽  
Arab World ◽  
Muslim Brotherhood ◽  
Vice President ◽  
London School ◽  
War Of Independence ◽  
The People ◽  
The Republic ◽  
The Muslim Brotherhood

This treatise opens with a small question: Why Sutan Sjahrir married Poppy Saleh Mengundiningrat in Cairo, Egypt in the 1950s and did not in Jakarta? Poppy was studying at the London School, England and Sjahrir in Jakarta, the two then flew to Cairo and married there, witnessed by Soedjatmoko, a child of revolution, which is also a leading intelligentsia and political cadre of Sjahrir. Apparently, the First Prime Minister of the Republic of Indonesia, Sutan Sjahrir had a speck of history in the Middle East during the war of independence 1945-1949, which makes its way to Egypt to meet with the Arab leaders, fighters, intellectuals, activists and warriors. Sjahrir even met Hassan al-Bana, founder of the Muslim Brotherhood persistent against colonialism and imperialism in the Muslim world, especially the Middle East. Sjahrir asked the Arab world to mobilize supports for the independence of Indonesia. Sjahrir known as the Socialists that grow from the Minangkabau world and the Western-educated to find a foothold in the Middle East struggle to carry out a diplomatic mission of the President Soekarno and Vice President M. Hatta, for the people of Indonesia. We should remember and recall, Sjarir as a hero, eventhough he is almost forgotten by this nation.

The Muslim Brotherhood’s Conception of Citizenship Rights in Egypt

2018 ◽  
Vol 11 (3) ◽  
pp. 25-46
Author(s):  
Khalil Al-Anani
Keyword(s):  
Middle East ◽  
Muslim Brotherhood ◽  
Conventional Wisdom ◽  
Key Factors ◽  
Citizenship Rights ◽  
Islamic Movements ◽  
Ideological Stance ◽  
Organizational Cohesion ◽  
The Muslim Brotherhood ◽  
Islamist Movements

How do Islamist movements perceive citizenship rights, particularly in conservative societies such as the case in the Middle East? This study attempts to answer this question by examining the case of the Muslim Brotherhood in Egypt. Conventional wisdom demonstrates that Islamic movements adopt illiberal views towards women and minorities, particularly non-Muslims, because of their conservative and rigid interpretation of religion. This study argues that religion is not the only factor that shapes these views. By unpacking the position of the Brotherhood towards women and Christians’ rights in Egypt, it shows that the Islamists’ conception of citizenship is driven by ideological and political considerations. It contends that the Brotherhood adopts an ambivalent and ambiguous understanding of citizenship that can be construed by three key factors: ideological stance, organizational cohesion, and political calculations.

scholarly journals Perspektif Tasawwuf Kontemporari: Analisis Terhadap Sumbangan Sa`id Hawwa [Contemporary Sufism Perspectives: An Analysis of Contribution of Sa`Id Hawwa]

2015 ◽  
Vol 11 ◽  
pp. 47-56
Author(s):  
Azmil bin Zainal Abidin
Keyword(s):  
Muslim Brotherhood ◽  
Analysis Method ◽  
Muslim Community ◽  
Islamic Revival ◽  
The World ◽  
The Status ◽  
New Ideas ◽  
Research Questions ◽  
The Muslim Brotherhood ◽  
Current Reality

Sa`id Hawwa was a prominent figure of the post-Ottoman Islamic revival. As well as being a member of the Muslim Brotherhood of Syria, he was also grounded in Sufi tradition and education. He exerted an effort to re-organize the orientation of understanding about the tradition of Islamic knowledge in order to answer the challenge of the Western thoughts. His work is impregnated with new ideas related to the forms of interactions towards the Islamic disciplines which come in equilibrium; this includes the knowledge of tasawwuf. The objective of this study is to identify the Sufi framework which underlies Sa'id Hawwa’s works. The study also examines his perspective in revitalizing Sufi discourse in relation to current reality. Another objective of the study is to analyse his recommendations in endorsing the current understanding and practice of Sufism. This research was based on literature review through the documentation method in collecting data related to the research questions as well as data analysis method; thaht was the process of identifying the form of data collected for interpretation. The study finds that Sa'id Hawwa’s works are centered on purifying the conceptions of the Muslim community in their interaction with the world and Sufism. He stressed on the link between tasawwuf with other Islamic branches of knowledge. In the theoretical context, he reaffirmed that Sufism, as a stage of experiential faith (dhawqi), is a consequence of the monotheistic creed of Islam, which is a stage of intellectual faith (aqli). In the practical context, he emphasized the importance of orientating Sufism so as not to neglect the demands of the current obligations (wajib al-waqt) based on the current Islamic scenarios. The study concludes that Sa'id Hawwa made several contributions to the field of Sufism:  they are the integration of Sufi discourse with perspectives from other forms of Islamic knowledge;  and the revitalization of Sufi discourse by acknowledging current reality; and the criticism of those apsects of Sufism that are deemed to have deviated from the authentic Sufi path. He also linked aspects of the practice of Sufism with spiritual preparation for the restoration of the caliphate system. In other words, Sa’id Hawwa’s perspective is centered on the re-interpretation of Sufism, as a medium to elevate the status of the Islamic Sharia comprehensively.   Keywords: Sa`id Hawwa; contemporary tasawwuf perspective; Sufism tradition.     Sa`id Hawwa adalah tokoh idea kebangkitan Islam pasca-Uthmaniyyah. Selain menceburi gerakan al-Ikhwan al-Muslimin Syria, keperibadian beliau berlatarkan tradisi dan pendidikan kesufian. Dalam konteks keilmuan, beliau berusaha menyusun semula kerangka tradisi ilmu agar siap menghadapi bentuk cabaran dan serangan pemikiran Barat. Karya beliau sarat dengan idea pembaharuan berhubung bentuk interaksi terhadap disiplin ilmu Islam secara sepadu dan seimbang, termasuk ilmu tasawuf. Kajian ini bertujuan mengenal pasti sudut pandang yang melatari karya tasawuf Sa`id Hawwa. Penulisan ini turut mengkaji perspektif beliau dalam menyegarkan wacana tasawuf menurut realiti semasa. Termasuk dalam objektif kajian adalah menganalisis saranan beliau dalam memperbaiki aspek kefahaman dan pengamalan tasawuf semasa. Penulisan ini diasaskan kepada kajian kepustakaan menerusi metode dokumentasi dalam mengumpulkan data penting berkaitan persoalan yang dikaji dan metode analisis data iaitu proses mengesan bentuk data yang telah dikumpul untuk melakukan interpretasi. Kajian mendapati, karya Sa`id Hawwa adalah berpaksikan pemurnian semula konsepsi umat Islam dalam berinteraksi dengan tasawuf. Beliau menekankan pertautan di antara ilmu tasawuf dengan panduan ilmu-ilmu Islam lainnya. Dalam konteks teoretikal, beliau menegaskan kedudukan ilmu tasawuf yang berupa iman di peringkat rasaan (dhawqi) sebagai susulan ilmu akidah tauhid yang berupa iman di peringkat akliah (aqli). Dalam konteks praktikal, beliau menekankan kepentingan orientasi penghayatan tasawuf yang tidak mencuaikan tuntutan kewajipan semasa (wajib al-waqt) menurut senario umat Islam. Kajian merumuskan sumbangan utama Sa`id Hawwa di bidang tasawuf iaitu mengintegrasikan tasawuf dengan perspektif ilmu-ilmu Islam lain, mengaitkan wacana tasawuf dengan realiti semasa dan mengkritik gejala penyimpangan dari landasan tasawuf yang sahih. Beliau turut mengaitkan aspek pengamalan tasawuf sebagai persiapan rohani dalam mengembalikan semula sistem khilafah. Dalam erti kata lain, perspektif Sa`id Hawwa berpaksikan kepada pemaknaan semula tasawuf sebagai wahana memartabatkan syariat Islam secara komprehensif.   Kata kunci: Sa`id Hawwa; perspektif tasawuf kontemporari; tradisi kesufian.

Repression of Islamists and Authoritarian Survival in the Arab World: A Case Study of Egypt

2021 ◽  
Author(s):  
Jean Lachapelle
Keyword(s):  
Large Scale ◽  
Arab World ◽  
Muslim Brotherhood ◽  
Supporting Evidence ◽  
State Repression ◽  
New Approach ◽  
The Muslim Brotherhood ◽  
Authoritarian Survival

This chapter explores the causes of state repression against Islamist organizations in the Arab world. Advancing a rich literature on state repression, authoritarianism, and Islamist politics, it proposes a new approach that centers on the role of non-Islamist audiences for explaining the repression of Islamists. Specifically, the chapter argues that when society is divided between non-Islamists and Islamists, an autocrat can repress Islamists to signal a commitment to non-Islamists to protect them from perceived threats by Islamists. It provides supporting evidence from Egypt, which shows how large-scale repression directed at the Muslim Brotherhood after the coup of 2013 served to cultivate the support of non-Islamists.

Post-Islamism in Distress? A Critical Evaluation of the Theory in Islamist-Dominated Egypt (11 February 2011-3 July 2013)

2014 ◽  
Vol 54 (1) ◽  
pp. 107-118
Author(s):  
Robbert A.F.L. Woltering
Keyword(s):  
Arab World ◽  
Middle Eastern ◽  
Critical Evaluation ◽  
Muslim Brotherhood ◽  
New Horizons ◽  
Middle Eastern Studies ◽  
Recent Developments ◽  
The Muslim Brotherhood ◽  
Tunisian Revolution

The developments in the Arab world since the outbreak of the Tunisian revolution not only open up new horizons for Arab citizens, they also allow for scholars of Middle Eastern studies to test certain theories in ways heretofore impossible. One such theory is that of post-Islamism. This paper discusses a number of recent publications by former members of the Muslim Brotherhood, in light of recent developments in and analysis of Egypt’s Islamist politics, with the aim of determining whether it is possible (and useful) to speak of a ‘post-Islamist condition’ in the post-Mubarak period wherein the Muslim Brotherhood rose to power. 


Monarchs and Mamluks, or How Do You Say “Thank You” for $20 Billion

2015 ◽  
Vol 7 (1) ◽  
pp. 16-24
Author(s):  
Richard W. Bulliet
Keyword(s):  
United States ◽  
Saudi Arabia ◽  
Financial Support ◽  
Arab Spring ◽  
Arab World ◽  
Muslim Brotherhood ◽  
The United States ◽  
Military Cooperation ◽  
The Muslim Brotherhood ◽  
The Arab Spring

The causes and processes of the Arab Spring movements are less important for current political developments than the responses to those movements by states that were not directly involved. After discussing the Turkish, Israeli, Iranian, and American responses, the focus turns to the recently announced military cooperation between Saudi Arabia and Egypt. Did the Saudi government conspire with the Egyptian high command to plot the overthrow of the Muslim Brotherhood regime in Cairo? If so, as seems likely, was the United States aware of the conspiracy? More importantly, what does the linkage between the Egyptian army and Saudi and Gulf financial support for President al-Sisi's regime suggest for the future of stability and legitimate rule in the Arab world?

A Biographical Approach to the Study of Social Change in the Middle East: Abdullah Tariki as a New Man

1970 ◽  
Vol 1 (3) ◽  
pp. 195-220 ◽  
Author(s):  
Stephen Duguid
Keyword(s):  
Social Change ◽  
Middle East ◽  
Social Groups ◽  
Muslim Brotherhood ◽  
New Man ◽  
Army Officers ◽  
Biographical Approach ◽  
The Muslim Brotherhood ◽  
Large Sections

The need for social change has been recognized by most of the politically important forces in the Middle East today, but differences remain concerning its implementation. These differences are centered on the type of change and the rate at which it should take place. There are three basic social groups taking part in this conflict; the traditional elements of society, typified by organizations such as the Muslim Brotherhood, many of the ruling families, and large sections of the peasant population; the ‘modern’ man of the liberal era such as evolutionary–liberalist politicians, doctors, landowners, bureaucrats, merchants, and the like; and the ‘modern’ men of the era of technology (material-scientific) such as army officers, agronomists, planners and industrialists.

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