Contrast and compare the political ideology, support base and political strategy of the Pakistani Jamaat-i-Islami and the Iranian Islamic Revolution
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published 12/07/2006
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SummaryThe events of this beginning of century have shown the resistance and the diversity of an Islamism, which certain had already buried.
According to Bobby S. Sayyid, ‘Islamism is a discourse that attempts to centre Islam within the political order. Islamism can range from the assertion of a Muslim subjectivity to full-blooded attempt to reconstruct society on Islamic principles’, and ‘Islamists are people who use the language of Islamic metaphors to think through their political destinies, those who see in Islam their political future’. Thus, Islamism is not an essence, but a discursive construction of reality. Consequently, understanding Islamism means necessary taking account of the ideologies, programmes and practices of the various groups, which claim that Islam is a comprehensive view of the world. Islamism is what Islamists make - and said - of it. That is why the category of ‘Islamism’ can only be understood through an examination of the differences and similarities between its main groups.
Thus, the purpose of this essay is to compare the political theories, social support and politics of two of the major radical Islamic movements: the Pakistani Jamaat-i-Islami (the Jamaat) and the Iranian Islamic Revolution (the IR).
The Jamaat and the IR explained the need for the setting of an Islamic state and proposed to lead this process with popular support. Consequently, these movements encompass abstract explanations and positive actions, which are interrelated in such a manner that one cannot be comprehended without the other. That is why we will contrast successively the theoretical logics (I) and the socio-political dynamics (II) of the Jamaat and the Iranian Revolution
According to Bobby S. Sayyid, ‘Islamism is a discourse that attempts to centre Islam within the political order. Islamism can range from the assertion of a Muslim subjectivity to full-blooded attempt to reconstruct society on Islamic principles’, and ‘Islamists are people who use the language of Islamic metaphors to think through their political destinies, those who see in Islam their political future’. Thus, Islamism is not an essence, but a discursive construction of reality. Consequently, understanding Islamism means necessary taking account of the ideologies, programmes and practices of the various groups, which claim that Islam is a comprehensive view of the world. Islamism is what Islamists make - and said - of it. That is why the category of ‘Islamism’ can only be understood through an examination of the differences and similarities between its main groups.
Thus, the purpose of this essay is to compare the political theories, social support and politics of two of the major radical Islamic movements: the Pakistani Jamaat-i-Islami (the Jamaat) and the Iranian Islamic Revolution (the IR).
The Jamaat and the IR explained the need for the setting of an Islamic state and proposed to lead this process with popular support. Consequently, these movements encompass abstract explanations and positive actions, which are interrelated in such a manner that one cannot be comprehended without the other. That is why we will contrast successively the theoretical logics (I) and the socio-political dynamics (II) of the Jamaat and the Iranian Revolution
Table of Contents
- Comparing the theories: the Jamaat and the Iranian Revolution' thoughts
- Islamism as a common Muslim subjectivity: Islam as a centre and the West as a rejected other
- Differences in the transition to the Islamic state: disagreements about the means, quarrels about the men
- Confronting the practices: the Jamaat and the Iranian Revolution in action
- Differing social supports' mobilization: the pious bourgeoisie and lower-middle strata's party and the 'catch-it-all' movement
- Antagonist political strategies: participation and pressure against hegemony and repression
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