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Ethos Perspectives
Islamism

Both the ICG and Ayoob reports note that
political Islamists, by virtue of their political inclinations,
are the most flexible among the Islamists and are able to
adapt to modern realities albeit within the Islamic tradition.
But to suggest, as the ICG report has, that the political
Islamists are the best partners to isolate the fundamentalists
and terrorists, may be stretching it a bit far as not all
political Islamists are equal and some may simply be biding
their time until they come to power to pursue more radical
agendas. The ruling Turkish Justice and Development Party
(AKP) best exemplifies the willingness of the political Islamists
to accept democratic norms and modern realities. But one wonders
what the AKP’s agenda would have been like if not for
Turkey’s omnipresent military, which sees itself as
the guardian of the nation’s deeply-ingrained tradition
of what some call fundamentalist secularism. Nonetheless,
even as one remains sceptical whether the experience of political
power can blunt the radical agendas of the political Islamists,
it is critical that the political Islamists be accepted as
a political reality to reckon with rather than be pushed underground.
As the past experience of the Egyptian Muslim Brotherhood
has shown, isolation of the political Islamists can push them
into radical, and even militant, directions.
Prepared by:
Premarani Somasundram
Principal Researcher
Research Unit, Institute of Policy Development and Centre
for Governance and Leadership, CSC

| NOTES |
| 01. |
Ethos Perspectives is focusing only
on the part of the ICG report that deals with Sunni Islamism;
the second section of the ICG report, dealing with Islamism
within the Shi'ite sect, is not considered here. |
| 02. |
The ICG report (Reference 1) defines
Islamism as "Islamic activism or the active assertion
and promotion of beliefs, prescriptions, laws, or policies
that are held to be Islamic in character". As the
report itself acknowledges, this is just a convenient
definition since Islam is not meant to be strictly a private
matter; believers are expected to apply the doctrine of
amr bi 'l-maruf wa nahi ani 'l-munkar (enjoining the good
and forbidding evil) to bring about the social order that
Islam envisages, and this entails a certain degree of
social activism. Note, however that, in the history of
Islam, after the period of the first four Caliphs, distinct
religious and temporal spheres emerged and it was in fact
the political authority that usually prevailed over religious
authorities. The paper by Ayoob (Reference 2) addresses
this point briefly. |
| 03. |
The Muslim Brotherhood also evolved
out of the original Salafi movement but it has distanced
itself from what the Salafi movement has become today. |
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