Political Islam in the Arab World
Sheikh Jamil Hamami

Some people think that talking about political Islam implies that there is a separation between religion and state. An in-depth look at the way and spirit of Islam would show that this is not true. Islam is state, religion and a way of life - which includes all aspects of the daily life of the Muslim - combined. Islam defined the relationship of a Muslim with God. It also organized relations between the different sides within one Muslim state as well as relations between the Muslim state and other states, whether they are antagonist, peaceful, or involved in a mutual pact. Talk of separation of religion from state began in practice when Mustafa Kamal Ataturk canceled the Islamic Caliphate, separated Turkey from the Muslim World and directed Turkey towards the West in heart and matter. He was famous for his power and violence against anyone who stood in his way.

This procedure caused a shock throughout the Arab and Islamic worlds, and resulted in the emergence of several groups that attempted to resume the Islamic way of life. The Arab Nation, meanwhile, was already busy combating colonialism in its attempt to gain independence.

The Islamic political groups considered the return to Islamic every-day living as obligatory, according to Islamic law (Sharia). While we cannot say that a particular group represents Islam or speaks on its behalf, all try to revitalize Islam according to their independent judgment and capabilities.

The current Islamic revival - the "awakening" - is the natural outcome of the efforts of a group of Muslim scholars to raise an entire generation according to its unique way of thinking. The group’s efforts have resulted from the failure of all Arab or Islamic parties to provide what the group regards as a suitable alternative.

Islam is completely different from other religions and ideas in that its followers are directly accountable to God, from whom it derives its legislation for the nation and the state: this applies to social, religious and international relations. The basis of Islamic legislation centers on the following three principles: the supremacy of God almighty, consultations (shura), and equality.

The desired Islamic state capable of spreading the Islamic concepts of justice, stability, security, and equality amongst the peoples of the Arab and Islamic World without distinction does not yet exist, although there have been attempts in Sudan and elsewhere.

The work of the Muslim political groups should not cause discontent or complaints from those with opposing views: they all strive to respect the opinions of others and are comfortable with the idea of a political pluralism that gives a chance to everyone to present and discuss their ideas in a civilized fashion. During the development of the Palestinian society, it is only natural that we should follow the path that aims to realize the aspirations of the Palestinian people whilst maintaining order and preventing chaos.

When we talk about the Ottoman state, we should not leave out any of the details of its wonderful history. It is true that it left a bad impression at the end of its rule and that its neglect of the Arab World had a negative impact on the intellectual, social, political and economic levels in the region. Yet this does not excuse the vicious criticism of the Ottoman state when we know very well that any weakness it suffered from at the end of its rule was the result of the attack from the West, and that only a few weak individuals within the state contributed to its demise; and then, of course, we have to consider the role played by the Jews.

The most important reason for the emergence of the Islamic groups after the cancellation of the Islamic Khalifa by Mustafa Kamal Ataturk was the feeling that the nation, without a Khalifa, no longer had a ruler to deal with its affairs. The Muslim Brotherhood emerged in Egypt as a direct result of attempts by these groups to re-instate the Khalifa and to implement Islamic rule. It’s founder, the martyr Hassan Al-Banna, adopted a detailed method of preparation in order to raise the Muslim individual and the society within which he or she lived according to Islamic concepts, as outlined in his letters which became known as the letters of the martyr, Rasa’el Al-Imam Al-Shahid. Al-Banna was very successful in his attempts to ensure the spread of the Muslim Brotherhood movement throughout the Arab and Islamic worlds.