Islam and the state Flashcards

1
Q

How did religion and politics interlink in the time of Muhammad?

A
  • It was under Muhammad’s rule that he negotiated treaties between the feuding tribes in Medina - the Banu Aus and the Banu Khazraj. Through the constitution of Medina, he brought together the Jewish tribes, pagan tribes, Muslims from Mecca and local converts (the Ansar) as one community.
  • Muhammad expected loyalty in the fight against the Quraysh in Mecca. However, some of the Jewish tribes (the Banu Qurayza tribe) were deemed to be disloyal and so Muhammad expelled them from Medina.
  • Muhammad did consult with his people as to the tactics they would employ against the enemy. Consultation with the people was known as shura and it has influenced Muslims since. However, for Muhammad, God’s revelations would always come first.
    ○ e.g. the Battle of Badr against the Quraysh, Muhammad first consulted with the Medinah people as to whether they should advance or protect their homes.
    For Muslims, this was a model for how Islamic states should be. Different tribes, including those of other religions, being led by a Muslim role model who negotiated, made peace and put God first.
How well did you know this?
1
Not at all
2
3
4
5
Perfectly
2
Q

How did Muhammad influence Medinan society?

A
  • Muhammad encouraged his local converts to pair up with Muslims who came from Mecca as refuges. This has influenced Muslim attitudes to Asylum seekers today.
    • He also appointed a black slave, Bilal, as his first muezzin (gives the call to prayer) to show that he did not favour any race.
    • He also said that women should be respected in his final sermon.
How well did you know this?
1
Not at all
2
3
4
5
Perfectly
3
Q

What hadith supports the idea that Muhammad did not favour any race?

A

“you should remember that your lord is one. All humankind comes from Adam and Eve. And Arab has no superiority over non Arab nor a non Arab has any superiority over an Arab; Also a white person has no superiority over a black, notice a black person have any superiority over a white, except by piety and good action. Indeed, the best among you is the one with the best character.”

How well did you know this?
1
Not at all
2
3
4
5
Perfectly
4
Q

What hadith supports the idea that Muhammad encouraged respect of women?

A

“You must treat women well and be kind to them as they are your partners and helpers”.

How well did you know this?
1
Not at all
2
3
4
5
Perfectly
5
Q

How did Muhammad influence the economic/moral aspects of society?

A
  • Set up zakat tax
    • Forbade charging of interest
    • Muhammad realised that he had to be accommodating to different tribes politically and this helped the economy to grow.
    • Medina became a place where people wanted to trade as Muhammad was well known for his honesty
How well did you know this?
1
Not at all
2
3
4
5
Perfectly
6
Q

What did Muhammad say about Medina in the hadith?

A

“Medina is a sanctuary. Its trees should not be cut and no heresy should be made up nor any sin committed”

How well did you know this?
1
Not at all
2
3
4
5
Perfectly
7
Q

What happened to the Muslim world after Muhammad’s death?

A

After Muhammad’s death, the Muslim world was ruled by one Caliph. It then divided into two Caliphates i.e. two Caliphs. Since Muhammad, Muslims have looked to the way he set government in Medina as a role model.

How well did you know this?
1
Not at all
2
3
4
5
Perfectly
8
Q

The Ummayad dynasty

A

○ Mu’awiya was followed by his son Yazid as Caliph. Mu’awiya elected his son as Caliph and this was seen as a sign that Mu’awiya was not a rightly guided Caliph because Yazid was so inept!
○ Turner says that these Caliphs were tyrannical. They used torture and there was a distinct tribal social structure. At the top were Arab Muslims. Being Arab was very important. After Arab Muslims came Muslim converts, then the dhimmi, then slaves and then those with no religion at all.

How well did you know this?
1
Not at all
2
3
4
5
Perfectly
9
Q

The Abbasid dynasty

A

○ The second Caliph of the Abbasid dynasty was Al-Mansar. He murdered his brother and built his centre in Baghdad. At this point, Caliphs had semi divine status and they made themselves completely inaccessible to the common people - not at all like Muhammad and the rightly guided Caliphs. They had King like status and were opulent!

How well did you know this?
1
Not at all
2
3
4
5
Perfectly
10
Q

What did the constitution of Medina do?

A

The constitution of Medinah set out the rules by which the country should be governed. Some Muslims today look to this and want to create their own Islamic country ruled by a Caliph. This movement is called the Khalifah. However, Baran, a Turkish Muslim has viewed this concept as very different to the constitution of Medinah.
* The constitution of Medinah established the Ummah (community) of Medinah. This included people of the Book and other tribes. They all had to follow the same rules and the tribal alliance.

How well did you know this?
1
Not at all
2
3
4
5
Perfectly
11
Q

How has the constitution of Medina been distorted?

A

Nowadays, some Muslims have argued for the Ummah to only be the Muslim community and has led them to persecute non Muslims. This is not what the Constitution of Medinah was about!

How well did you know this?
1
Not at all
2
3
4
5
Perfectly
12
Q

What did Dr Morrow say about the state in Muhammad’s time?

A

“Muslims were bound to protect the Jews from their enemies. Likewise, Jews were bound to protect Muslims. ……the prophet Muhammad extended protection to both combatants and non combatants as long as they had not engaged in any crimes or atrocities.”

How well did you know this?
1
Not at all
2
3
4
5
Perfectly
13
Q

Who was Akbar Ganji and what did he say?

A
  • An Iranian protestor who changed his mind from a supporter of religious government to support of a secular government.
    • “There was no such thing as a state in the time of Muhammad. Areas consisted of different tribes needing to work together. Therefore, there is no prescribed Muslim state to follow. Early Caliphs were appointed by agreement of the people. Muhammad did not mix laws to do with religion with laws regarding the running of the country.”
How well did you know this?
1
Not at all
2
3
4
5
Perfectly
14
Q

What was a Sunni Islamic state like?

A
  • The rulers dealt with government, army and the services of the people. The Imams dealt with religious and family matters to do with shariah.
    • After the four caliphs following Muhammad’s death, the Muslim empire divided into two caliphates - the Ummayads and the Abbasids
    • The Abbasid caliphs ruled, and most accepted this. The Hanbalite and Asharite schools of thought supported this and made it clear that rulers should be followed unless they committed acts of apostasy - even a usurper must be acknowledged.
How well did you know this?
1
Not at all
2
3
4
5
Perfectly
15
Q

How did succession work in a Sunni state?

A

The Caliph could be elected by the community i.e. the Ulama and other traditional community leaders. The Caliph did not have to be sinless (as in the shi’ia tradition) but only needed to be able to judge disputes and have a sound view of war. This made it very hard to depose a Caliph and indeed, there was no procedure for doing this. It would only be allowed for serious injustice, imprisonment, physical incapacity.

How well did you know this?
1
Not at all
2
3
4
5
Perfectly
16
Q

What causes of good social and political order to Al Mawardi set out?

A

○ An established religion
○ A powerful ruler (sultan) to ensure justice as religion alone cannot enforce justice.
○ Justice.
○ Law and order to ensure a sense of security.
○ Economic prosperity.
○ Hope

How well did you know this?
1
Not at all
2
3
4
5
Perfectly
17
Q

What did Al Mawardi believe about the caliphate?

A

There should be a superior form of political organisation, mainly the Caliphate which is known not by reason but by revelation (the Qur’an). Reason can only tell us that we should implement justice and strengthen ties of friendship. Revelation tells Muslims of other functions of the Leadership i.e. arrangements for communal prayer, pilgrimage, Alms and taxation, appointments of religious judges, public morality, land ownership etc The Caliphate should have authority over political and religious matters. The caliph delegates some power to the wazir (government ministers) and some to the amir (commanders/sultans).

How well did you know this?
1
Not at all
2
3
4
5
Perfectly
18
Q

What did Nizam al-Mulk believe the ruler’s role is?

A
  • Mulk saw the ruler’s role to be to ensure the building of both religious and economic infrastructure such as building canals, bridges and schools. He also advocated that the Sultan would give land in exchange for taxes and military service.
    He saw the ruler to be the ultimate owner of all the land. All subjects and land belonged to the Sultan. He saw the Sultan as one who should care for his people and would be sustained by them.
How well did you know this?
1
Not at all
2
3
4
5
Perfectly
19
Q

How did Mulk believe religion and politics interlinked?

A

Mulk believed that God gives individuals sovereignty and the virtues and wisdom to rule. To combine Islam with politics, Mulk believed that religious observance and political success went hand in hand. If religious observance was not kept by the sovereign, then there will be disorder.
Unlike Mawardi, Mulk did not think that rulers were subordinate to the Caliph. He believed that both were appointed by God. The Sultan was the supreme military and political head of Islam. This led to the Sultan claiming to be the military leader of Sunni Islam and finally the Caliph!

How well did you know this?
1
Not at all
2
3
4
5
Perfectly
20
Q

Ghazali recognised four types of governance. Each was interlinked and combined religious and political governance. What were they?

A
  1. The prophets.
  2. Deputies (Caliphs), Kings and Sultans.
  3. The learned-Ulama.
  4. Popular preachers.
How well did you know this?
1
Not at all
2
3
4
5
Perfectly
21
Q

What did Ghazali believe was needed for religion to flourish?

A

Ghazali believed that if religion was to flourish, this world needed to be properly organised as religion and government depend upon each other. The Caliph is responsible for good order in this world.

How well did you know this?
1
Not at all
2
3
4
5
Perfectly
22
Q

What Ghazali quote could you use to support his view?

A
  • “the systems of this religion are necessary for the success and joys of the hereafter”
How well did you know this?
1
Not at all
2
3
4
5
Perfectly
23
Q

What did Rushd believe about the state?

A
  • He also believed that the state was necessary in order to give man his basic needs e.g. clothing, food etc.
    • The state is a moral agent, and has to divide labour using justice, education and coercion (penal law). It is responsible for the moral character of a person. The caliph needs to coerce people into good behaviour
How well did you know this?
1
Not at all
2
3
4
5
Perfectly
24
Q

What did Rushd believe made a happy society?

A

A happy society is where the three methods of knowledge are in use. The philosophers cannot achieve happiness without the masses. The masses need the philosophers for good governance and organisation of society. When society and state work well together, human perfections will be realised.

How well did you know this?
1
Not at all
2
3
4
5
Perfectly
25
Q

What did Rushd believe on the role of the prophet?

A

He believed that the role of prophet and philosopher went together and any Prophet who lay down religious law e.g Muhammad, Isa, Musa were “philosopher kings”.

How well did you know this?
1
Not at all
2
3
4
5
Perfectly
26
Q

What did Razi believe on the state?

A
  • He taught that human life depends upon food, shelter and clothing. So it depends upon agriculture, weaving and building. These functions all interact and there will be conflict between them unless there is regulation. Therefore, for there to be order, there needs to be a King-emperor.
    • He should divide the people of the state into three-those who have a skill, those who exercise judgement and those who guard the state. He reinforced the idea that people should not resist tyranny as the good that comes from a tyrannical ruler outweighs the evil.
    • He believed there needed to be good cooperation between the ruler and ulama as the former showed external power and the latter had the knowledge. Prophets showed both roles.
How well did you know this?
1
Not at all
2
3
4
5
Perfectly
27
Q

How do Shias differ to Sunnis?

A
  • Shi’iahs rejected the Caliphs of the Umayyads and Abbasids. Leadership should have gone to Ali after the death of the prophet. The Imamate is central to Islamic belief and conduct and they believed that Leadership and the Islamic community were on hold until there was a true recognised Leader.
28
Q

What did Al Qasim believe?

A
  • The first statement of religious leadership and political authority amongst Shi’ites came from Al Qasim Ibn Ibrahim (785-860). He believed political authority was needed due to the imperfections of human nature. The Imam is needed to reward and punish and curb the instinctive desire of humans for food and sex.
    • Qasim did not believe that the Imam should be elected by the people as they could never agree on anything. Ultimately, this could lead to war! The Imamate and the Imam come from God, not from people.
29
Q

How did Abu Bakr impact Islam?

A

He took over leadership after Muhammad died. He crushed the Bedouin tribes who had converted to Islam under Muhammad but then converted back to their old religion. This was called the “war of apostasy”.

30
Q

How did Umar impact Islam?

A

Umar added to the title of Caliph “commander of the faithful”. This showed the Caliph was not just a political leader but a spiritual one too. Umar was known for his military conquests and very rapid expansion of the Islamic Empire. He allowed the inhabitants of the conquered lands to keep their language, did not tax them excessively and they were allowed to practise their religion if they paid the jizya tax.

31
Q

How did Uthman impact Islam?

A

He ordered three of Muhammad’s most trustworthy companions to write the Qur’an. This was to stop variations which were circulating by word of mouth. These companions wrote the Qur’an as it is today. Turner believes this was his best accomplishment.

32
Q

How did Ali die?

A

Ali was murdered by Mu’awiya of the Umayyad dynasty and his supporters and Mu’awiya made himself Caliph.

33
Q

Why did Shias believe in a hidden Imam?

A

The reason the Shi’iahs believe in a hidden Imam is because they believe that God would not abandon humans to their sin. God would guide them. However, the Caliphs were sinful and tyrannical. Therefore, there must be a hidden Imam so that humans do not go astray.

34
Q

What happened in the absence of the hidden imam?

A
  • In the absence of the Hidden Imam, the Ulama were to become the spiritual leaders. They represented the Hidden Imam. The Ulama therefore became much more powerful than their counter parts in Sunni Islam.
35
Q

What did Shias believe regarding the state?

A

The Shi’ites forbade engagement in public affairs with an unjust ruler. They believed that they must endure tyranny until the return of the Hidden Imam. They were allowed to conceal their true beliefs if there was danger to the lives, family or property. This would all protect the Shi’ah community.

36
Q

What did Murtada state?

A

Murtada stated that there were circumstances when you could take public office. These might be if it meant you could do what forbid what was wrong and support what was right, if it meant you could protect other Shi’ites or if you are threatened with death if you don’t take the role.

37
Q

What did Tusi say?

A
  • Tusi agreed that Shi’ites could even act as a religious judge and make judgements according to the Sunni Schools if they fear for themselves, their property or other Shi’ites.
38
Q

What did the Seveners/ Isma’ilis believe?

A

They believed that for each of one of Muhammad’s teachings, Ali had been given a secret allegorical interpretation-often to do with nature, numbers and astrology.
Isma’ilis also saw themselves as the elite and the Sunni’s as the masses.

39
Q

What was Fatimid political theory?

A
  • They tended to be tolerant towards other religions.
    • The Fatimid Imam’s had a far greater status than the Sunni Caliphs (Deputy).
    • Only the Imam can know both the hidden and external meaning of God’s revelations. The Imam is necessary as people would argue over these meanings. They believed that the Imam should treat his people with compassion as they are either part of your religion or part of God’s creation.
40
Q

The Ottoman empire

A
  • Islamists often look to the Ottoman empire as the perfect Islamic society. They link its success to enforcing Shariah law. This then leads them to believe that having a Caliphate is very important.
    • The Ottoman Empire was one of the longest lasting empires in history. Hussein believes the reason for this was because it tolerated multiple faiths. It rules over three continents. It gave each community its own courts and so each community could carry out their own religious laws.
41
Q

What happened when the Ottoman empire declined?

A
  • It peaked in the 16th century and went into decline in the 18th century. As this happened, the Sultan Selim III looked for a solution. This involved reforms along Europeans lines. He made changes to education, the law and the military.
    • The Ottoman soldiers did not like the changes and, with backing, they deposed and murdered Selim and replaced him with his brother.
      Finally, Selim supporters overthrew his brother and put his nephew in charge, Mahmud who instigated European style reforms which became known as the Tanzimat reforms.
42
Q

What did Mahmud introduce to the Ottoman empire?

A
  • Mahmud introduced a new modern army which was trained along European lines which crushed opposition from the old Ottoman soldiers.
    The military all wore and new style European uniform
43
Q

Mahmud was succeeded by his son, Majid who introduced the Gulhane Decree in 1839. What did this promise to do?

A

○ Protect the lives and properties of its subjects;
○ Insert a new code of Justice asserting equal status of Muslims, Jews and Christians before the law;
○ Institute a regular system of levying taxes;
○ Develop a fair method of conscripting subjects for service in a modernised army and navy.

44
Q

The 1856 Imperial Rescript recognised that the Gulhene decree had not gone far enough and introduced:

A

○ a European style penal system (based on the French system) which put aside the Hadd (Islamic punishment).
○ Got rid of the jizya tax for Dhimmis.
○ Brought in Napoleonic trade laws.
○ Decriminalised homosexuality.
○Courts were a mix of shariah and non shariah courts

45
Q

Hashemi - Turkey case study

A
  • In 2007, the AK party won a victory in Turkey which allowed Gul to become president. This set a new era for Turkish politics.
    ○ The mainstream political parties have accepted a new type of secularism which rejects state enforced shariah law and is willing to join the EU. This has been led by Muslim intellectuals. Liberal democracy depends upon a civil society. Turkey has a lot of voluntary organisations which demonstrates the fact that it is a civil society.
46
Q

What was the Gulen movement?

A

○ The main teaching of this movement was that a religious mind-set comes through engaging with social practices and institutions. This has influenced education, media, business and politics.
○ The movement supports human rights and because their values are universal and humanist, this is leading to secularism whilst at the same time, they are practising Muslims.
○ The Gulen movement has tried to stay apart from politics but has not succeeded. However, it has been a stabilising force which has tried to build bridges and internationally sought peace.

47
Q

What did Fethullah Gulene believe?

A

He believes that Islam lays down fundamental principles that should influence the government but this government is not unchanging. It must suit the time and circumstances. The principles he thought Islam laid down were:
- Power relies on truth
- Justice and rule of law are essential.
- People have rights to freedom of belief and basic human rights which must not be violated.
- The right to privacy.
- Cannot be convicted of a crime without evidence.
- Administration must be advisory.

48
Q

Hashemi - what is the crisis of secularism connected to?

A
  • The crisis of secularism is connected to the failure of programs and policies which have tried to modernise Muslim societies. In Muslim societies, modernization is now associated with dictatorship, repression and corruption i.e. social injustice. This is very different to the west where secularism is associated with social justice and freedom.
    • For Muslims who support democracy, they recognise that society needs to be secular i.e. separated from religion yet secular societies do not have a good reputation. However, Hashemi writes that this could be put right by looking at the past in Europe and the Islamic world and by looking at the modern examples of Turkey and Indonesia.
49
Q

Why might it be hard for Muslims to understand secularism?

A
  • There is no direct Arabic term for secularism.
    ○ However, Muslims have come to understand the concept of secularism through the writings of Jamal Afghani who wrote a famous attack on materialism in the last quarter of the 19th century. He emphasised the important role that religion should take in society and how a lack of its role leads to corruption.
50
Q

What are the two key problems with secularism for muslims?

A
  1. They have misunderstood the term and associated it with atheism. They thought that if a society was secular, it must abandon religious values, traditions and rules.
  2. It has become associated with western imperialism and Christian supremacy. The latest example of this was in 2003 with the Anglo-American occupation of Iraq.
51
Q

Why has secularism failed in Muslim societies such as Iran?

A

○ Shah Reza Pahlavi, in 1925, declared himself King of Iran. He implemented a modernisation and secularization program e.g. new roads, rail, modern education system, banking and conscripted army. However in 1941, he was forced to abdicate by Allied Powers for being pro German. His son Mohammad took over and continued modernization.
○ The structure of the state in Iran was that it was led by an autocratic modernizing state which had critical external support i.e. secularization, westernisation and modernization influence. Together this state and external influence crushed any opposition and forced the opposition in the mosque. This led to the rise of political Islam from within the mosques.
○ This was a top down structure and it led to lots of social and psychological problems e.g. inequality, poverty, social injustices and human rights abuses. Unfortunately, all of these problems then became associated with secularism. This pattern occurred in Iran, Yemen, Iraq, Syria, Egypt, Algeria and Turkey.

52
Q

What factors have contributed to the failure of secularisation in Muslim societies?

A

○ The secular West propping up repressive regimes in the Muslim world, for example the US support for the Shah of Iran in 1953-79
○ Any US affiliation with the middle east is seen as ‘radioactive’ after the 2003 invasion of Iraq. It tarnished words like democracy and human rights.
○ The example of France: renowned for being secular, in 2004 it banned religious clothing in public schools and the debate mainly focused on the hijab, not the turban or the cross! The ban was brought in to protect secularism. This was broadcast around the world and its message was that secularism is a punishing ideology which destroys human and civil rights of Muslims.
○ The Muslim world does not want to be identified with the west, so if the west is secular, the Muslim world should not be. As many in the Muslim world feel powerless against the West, this has given rise to Islamic Nationalism. They are more likely to keep the elements of Islam that the West does not like e.g. capital punishment because the west does not like it!

53
Q

What was political Islam’s rejection of secularism? - Khomeni

A

○ In Iran, Khomeni and his successor Khameni both stated that secularism led to ethical corruption whilst non secularism brought social, political and administrative blessings. Similar sentiments were expressed amongst Sunni Muslims in Palestine.

54
Q

What was political Islam’s rejection of secularism? - Imarah

A

○ The Egyptian jurist, Imarah says that Islam is a superior alternative to secularism because of its concern with social justice and public interest.

55
Q

What was political Islam’s rejection of secularism? - Attas

A

○ The Malaysian scholar Attas said that secularism could develop within Christianity because there is no revealed law in Christianity, unlike Islam.

56
Q

Hashemi - empirical lessons - Ottoman empire vs Germany

A

○ In 1849, Muhammad Ali, officer of the Ottoman army takes over and starts modernizing Egypt. He models his education system on the west and emphasises engineering and science. The elite in this society have had a western education and so understand what is going on. However, the majority have not had this education and feel a need to defend their culture. The elite became alienated from the majority, mainly because the elite lacked knowledge of Islam.
○ However, in Germany the elite did not become alienated from the majority as secularisation took place. This is because in Germany, they gradually trained the majority e.g. clerks and craftsman in the ways of modernization. The main difference, therefore, is that the process was far more gradual in Germany.
○ This explains why “Islamic State” appeals are so popular. As only an elite have had a western education, the majority reject secular political principles from the west and want religion and state to work together which Islam allows for.

57
Q

What did Rida’s idea of an Islamic state involve?

A

○ Political, social and economic affairs are regulated by a constitution which is influenced by the Qur’an, Tradition and experiences of the Rashidin Caliphs (first three).
○ Ijtihad influences legal thinking and so anything that promotes public welfare should be acceptable.
○ The Head of State will be a Caliph or Imam who must be a mutjtahid.
○ The Caliph/Imam will be helped by the people who represent the community. They will elect the Caliph and will be very powerful! Yet they must uphold the Islamic character. They will be allowed to legislate. The Shariah will always have over riding authority if an issue is covered by it.
○ The Caliph does not have to have specifically military or political qualities. The Caliph will be elected leader of all Muslims including Shi’is and accepts their differences. He will value free individual judgements. Muslims will only obey the Caliph if he adheres to Islamic principles and acts in the public interest. If he does not, then the community can challenge him.
○ There will be an emphasis on the right of individuals to learn the Qur’an and tradition directly.
○ Women and men are equal socially, except as head of house, Imamate and leadership in prayer.
○ Minority religions can practise even if the practices are against what Muslims would do provided they are not harmful.

58
Q

Why would Rida’s state appeal to all branches of Islam?

A
  • This ideal Muslim state appeals to all branches of Islam, especially as Rida does attack the Rashidun Caliphate and supports the Shi’ah case for Ali.
    • Rida’s ideas were very similar to those of the Iranian Shi’a leaders in the Islamic revolution. These leaders wanted to uphold the Ulama, Ijtihad, a Caliph for developing teachings but not for political reasoning, promotion of unity, and resistance of the cultural attack of the west.
    • These ideals and Rida’s saw a religious and political state coexisting. However, after Rida, these two became polarised with some emphasising the religious state (orthodox attitude) and others emphasising the political state (modernism). A fundamentalist group called the Muslim Brothers emphasised religion.
59
Q

Muslim brothers

A
  • The Muslim Brothers have a following all over the Muslim world. However, its ideals have not been uniformed and change according to the particular nations own issues.
    • In Egypt, it came about as a response to the threat to Islamic character of Egyptian society. At first, the leader of the Muslim Brothers in Egypt, al Banna, tried to challenge the threat through speeches and writing. However, as his movement received opposition, it became more militant. The main catalyst for this was the Arab-Israeli conflict and the threat of an external enemy.
60
Q

What were the factors that led to the musim brothers becoming more militant?

A
  • The first stage of this was after the Arab-Israeli strike of 1939. Al-Banna’s society supported the Arabs and in doing so, became a political force. At this point, al Banna developed the ideology of the Muslim Brothers.
    • The second influencing factor was in 1947, when United Nations installed the partition of Palestine in the Arab/Israeli conflict. After Banna was assassinated in 1949, the more militant part of the society forged links with the Free officers, a nationalist group in the Egyptian Society. The Brothers indoctrinated them with their ideology and the Free Officers taught the brothers how to use weapons/military education.
    • Thirdly, when the Arabs were defeated in the six day war against Israel in 1967, this helped the Brother’s cause for an Islamic State.
61
Q

What were the two main strands of the muslim brothers’ ideology?

A
  1. Internationalisation - Muslims must be freed across the world from foreign control.
  2. The importance of establishing an Islamic government for all Muslims which is based on the Qur’an, Tradition and Islamic principles. As long as this government is not installed, all Muslims are guilty in front of God of not installing it.
62
Q

How do Rida’s and the Muslim brother’s ideologies differ?

A
  • The Brothers put an emphasis on the use of the Shariah in all situations. Whereas Rida recognised that there were new problems which the Shariah could not cover.
    • Rida recognised that there could be different sources for influencing the law, the Brothers recognised only the Qur’an and the Tradition as sources for the law.
    • Rida saw politics and religion co-existing but being independent of each other. The Brothers saw them as necessarily dependent on each other because of their emphasis on holy war, zakat (tax) and retribution (qisas).
    • Rida and Ghazzali (leader of Muslim Brothers) disagree over the status of women. Rida used Islamic principles to argue for their freedom. However, at the time of Ghazzali, Western influence was threatening family life with promiscuity. Ghazzali therefore puts an emphasis on educating women concerning their role in family life and not taking up positions which may take them away from family life.
63
Q

What did Maududi believe about the Islamic state?

A
  • Maududi believed that the Islamic State would be preceded by an Islamic revolution. There had to be a change of thinking in society before the state can achieve any permanent change. This change will come about by a small group who will sacrifice self interest for the sake of morality as Muhammad and his followers did at the start. They will lead by moral example.
    • Maududi did not believe that violence was needed to bring about this change but he did not rule it out.
    • The state should be run by men who wished to instil divine law, not their own. They should be the Muslim scientists, philosophers, historians etc. These leaders will have different nationalities and not be nationalistic in outlook as this will fail. They must follow Islamic ideology which does break down division due to race, ethnicity, tribe etc.
64
Q

Why did Enyat say that it is hard to have a state run by those wishing to instil divine law?

A

○ Enyat says this rarely works in practise as most leaders find it impossible not to be led by self interest which then leads to corruption.

65
Q

Maududi - The Islamic state will be based on the Shariah as a complete scheme of life. This is based on Qur’an 17.26-39. This came about in the Medinan period and its underlying principles are…?

A

○ God is sovereign as is his law.
○ Parental rights are of the highest priority. The state must protect and strengthen family life.
○ People must seek to go further than satisfying their minimum material needs so they can help the needed including needy relatives.
○ Extremes of wealth and poverty should be avoided.
○ Birth control is a crime.
○ Adultery is wrong and so anything that helps to lead to it should be banned e.g. drinking and dancing.
○ Killing is wrong except for just cause which would be murder, war against Muslims, trying to overthrow Islamic order, adultery, apostasy - but there should be no torture allowed in these cases.
○ Protect the rights of orphans.
○ Business transactions must be conducted with honesty.
○ Individual, public and international policies must be based on evidence and not presumption. No one should be arrested or harmed on mere suspicion.
○ Muslim behaviour must be free of arrogance and vanity.

66
Q

What did Maududi not want to see in an Islamic state?

A

○ Total disruption of social order and an end to private ownership, weakening of the family.
○ The end of natural inequalities of humans by teachings aiming for equality e.g. making the disabled work as this is unjust.
○ The state exploiting class differences although he did accept class differences.
○ Western systems of government as these are based on democracy. Leaders should be trying to uphold God’s will and not the will of the people.
○ Severe punishment for the sake of severe punishment. Some crimes are worthy of severe punishment but this is because of the crimes themselves.
○ Women not wearing the hijab and having the highest political ranks.

67
Q

Can sunnis and shias reconcile?

A
  • Shi’ah’s have toned down their attack on the first three Caliphs. They have tried to praise Bakr and Umar. This has helped unity.
    • They have promoted Ali and the Imams not for their supernatural qualities But their down to earth qualities e.g. statesman like qualities, political realism and foresight. Their supernatural qualities will only set them apart from other Muslims in life after death. Superiority only comes through their deeds.
    • Much more emphasis now is on unity against western enemies. Shiah’s don’t focus on going against the majority any more.
    • 1959 there was a big break through for unity when the rector of the University Mosque of al-Azhar in Cairo recognised Shi’ism alongside the four Sunni law schools. Shi’ism would now be studied alongside the four law schools which it had not been for the past 900 years! The rector argued that all law schools could agree with Ijithad (The Qur’an and tradition). They could all also willingly accept ideas which conform with Islamic principles.
    • Another unifying factor was when, in 1960, the pro western Shah of Iran recognised Israel as a state. This was opposed by Iran’s Ayatollah Khomeni (Shi’ah) and Arab nationalism (Sunni) in Egypt