Fundamentalism his Risks and a short Analyse about The History of Islam

Abdel Rahman Al Machtouly

 

Fundamentalism an enemy

for

the Civilization

 

 

1. Introduction :

 

 

In this paper I will try to analyse the phenomenon of fundamentalism in Egypt. I come from Egypt and I know the social, economic, religious and political mindset of the Egyptian society.

 

I have acquired first hand knowledge about this subject by living in Egypt and dealing with these issues. Later I deepened my understanding by studying in Austria which gave my access to scientific literature on Islam, fundamentalism and the socio-economic conditions in Egypt from the perspective of European researchers. 

 

In the course of my work I will try to show how social problems and political repression have led to the radicalization of certain sections of the population in Egypt. At the same time I have asked the following question,

How did fundamentalists come to occupy significant positions of power and to what extent do fundamentalists use the “rea” l teachings of Islam to achieve their polital goals?

 

The phenomenon of fundamentalism is often mistakenly equated with Islam by the European media. Certainly, it is difficult to understand how the various forms of believes, perceptions of regulations, interpretations of the right way of life, all based the Koran can be subsumed under one Islamic religion. 

 

There are, for example, States and regions in the Islamic world where mysticism plays a much greater role than the official theology, but are also states where mysticism is prohibited. When speaking of "Islam", one will have to acknowledge the differences within Islam that don’t just appear in different countries but also vary in the different layers of the population.

 

 

If viewed from the European and Oriental perspective the equation of Islam with the „fundamentalism“ clearly requires an explanation of the analyzed phenomena. This is evidenced by the fact that the term "fundamentalism“ in the European media has a different meaning than in the Islamic world. For example, in the Islamic world the bloddy actions against tourists in Egypt are referred to as “mere” acts of terror while the European press refers to these acts as a result of Islam and claims therefore a direct connection between Islam und terrorism.

 

  

 

At first glance, such generalizations already appear as an expression of ignorance. Because no religion, in its normative forms, is immune to being used as a basis for militant behavior. And, conversely, it is known from some militant fundamentalists that they do not always act out of religious conviction. In contrast, however, also be noted that the fundamentalists try to legitimize their actions in a bid to return to the true, original Islam with their propaganda "The solution is in Islam" However, it is questionable whether the practice of legitimation is really such a return to the origins of Islam.

 

 

Therefore, it is important to consider the true meaning of Islam. Because "Islam" means to find peace by God to submit and surrender to God’s will, (Cf. HADAYATULLA Hübsch) . Islam and politics; Frankfurt am Main, 1997) With this peace the Muslims should ensure that this peace is to be realized for all people. Muslims must note that with hatred, enmity and unjust war, any form of peace can be destroyed and therefore the law of God would not be not followed. (Ibid). The Qur'an expressed this in the following way "Repel evil with that which is the Best of all“  (41, 35)  (Ibid)

 

 

The Islamic fundamentalist movement in Egypt has shown through its terrorist attacks and the killing of innocent people that they did not adhere to the laws and principles of Islam.

 

 

This movement attempted to demonstrate their resolve and strength since the Iranian Revolution in 1979 and the assassination of Egyptian President Anwar Sadat Al in 1981. Political corruption, social injustice, rising unemployment, and the increasing dissatisfaction caused a large part of the Egyptian population to join this movement and thus offering the fundamentalists a way for to exert a strong influence on many parts of society, especially in the impoverished urban centers of the lower ranks of the emerging middle class with traditional backgrounds.

 

 

Further arguments for strengthening and establishment of the fundamentalist movement in Egyptian society were found in the catastrophic military defeat of the Egyptian Army in the Six Day War of 1967 It led to the loss of the Egyptian leadership in the Arab world and the impoverishment of the Egyptian people, for example, a large proportion of government money was used on war material. There was an increase in the price of food products, which caused a reduction of living standards. At the same time, this war was an important opportunity for the fundamentalists to formulate a number of statements with which they were able to manipulate a large part of the population.

 

 

These statements include the following statements by the fundamentalists Yusuf Al -Qaradawi, entitled „Al al- Islams hall wa al- Hulul a Mustawrada." (Yusuf al -Qaradawi, Al -Hulul al- Mustawrada kaif wa ala permanganate Umatuna. The imported solutions and how they have harmed our community ; Volume 1; Beirut , 1982; P. 66)   The Islamic solution and the "imported solutions", by pointing out that the Israelis are not only religious, but also stand politically to their religion. The Muslims have failed because they had ignored the political side of Islam. Muslims must cause the return to Islam and assure that Islam is not only regarded and respected as a religion, but is also practiced as a political system  (Yusuf al -Qaradawi: ibid, 68) .

 

 

Furthermore, the fundamentalists consider the social changes of the Sadat era, which was dominated by the policy of economic openness, (Infitah) as an important argument for their propaganda against the Egyptian regime. Because in 1975, a new class of industrialists, merchants and service providers has been formed as Infitah class. It is assumed that this class is the cause of the corruption which has augmented the differences in income and living standards in large parts of the Egyptian population (cf. IMAM, ABALLAH: QADIYYAT Ismat al-Sadat  „The case of the half-brother President Sadat "; Cairo , 1983; P 68-88).

 

The Gulf War in 1991, and its negative impact on the Islamic world was used to amplify the reasoning of the fundamentalists in Egypt. The criticism by many Islamic intellectuals in Egypt, the fact that more than 150,000 people fell victim to the war and the obvious interest of the West to stabilize the royal houses in the Gulf to protect the local oil reserves has given rise to a clear anti-Western sentiment. (Reinhard Schulze: History of the Islamic world in the 20th century, Munich 1994, p 333).

 

 

The American influence in Egyptian politics was very evident, so many moderate Muslims in Egypt wanted to disassociate itself from western policy. Egyptian President MUBARAK and his government have prevented any form of dispute about the events in the Gulf War because of the friendly relations of the President to the west and particularly to the Americans. MUBARAK as a former Air Force general, President and Chairman of the National Democratic Party won the presidential elections the 80s and 90s unopposed again and again (See Tibi: The Arab state system, Vienna 1996, p.114) As a result of these events.

 

Fundamentalism then tried to spread his message of simplistic, optimistic and future-proof world picture which was supposed to solve all problems. 

 

 

This fundamentalism has become an integral part of the developmental process in Egypt, which has resulted from different deficits in the political, social and cultural areas. 

 

 

There are three fundamentalist groups in Egypt that have different goals. The first group is AL AL Jamaat Islamia (Islamic Association), whose leader Sheikh OMAR ABD AL RAHMAN has about 20,000 followers among his circle. Their main objective is to exercise violence and attacks on tourists in order to destabilize the economic situation of the country and thus the government position in Egypt (Cf. Haren highlands lexicon; Dortmund 1998; p.20). 

 

 

The second group AL JIHAD (Holy Struggle) led by AIMAN AS SAWAHRI with about 20,000 followers, apply violence on the Egyptian society with the aim to achieve the establishment of an Islamic theocracy. (Cf. Ibid) 

 

 

The third group Ikhwan Al Muslimon (Muslim Brotherhood) is run by MAHMUN AL HUDAIBI, which has about 200,000 followers. Its goal is the application of Islamic law (Sharia) and the establishment of social organizations in support of the poorer sections of society. (Cf. Ibid) 

 

 

The main objective of this work is to analyse, on the one hand, the cause of the development of fundamentalists in Egypt, and secondly to rectify Islams image in Europe.

 

 

By presenting the differences within the "Islamic world“ an unbiased basis of the relationship between Islam und fundamentalism can be illustrated Addressing this complex issue requires a certain sensitivity and is therefore not an easy task.

 

 

However, it is my belief that prejudices and misunderstandings which stem from wrong images and different world views are to be removed and thus not only to contribute to scientific research, but also to create cultural tolerance and to achieve understanding between the Islamic and European world. 

 

 

 

1.1. Importance and objectives of the so-called Islamic fundamentalism :

 

 

The term  „fundamentalism"  means a fall back to the foundations that have been tested by many people with different life styles and designs, their own ideas , ideological, political or religious systems and checked for their suitability in their own life in general. 

 

 

This shows us how important it is to have a foundation, something solid to adhere to and on which ome can build. The search for old foundations that are not misanthropic, is something positive, because as long as I am looking, I'm open to new ideas. (Hubertus Mynarek: Tshought control "fundamentalism in Christianity and Islam", Munich 1992, p 22).

 

 

This search is useful for people because it leads to an expansion of their view of life and increase their consciousness.

 

 

Fundamentalism in the narrower sense begins when one stops prematurely at a realization or a conviction of a world view and holds this to be forever unshakable and unchangeable. (Ibid) 

 

 

The term fundamentalism is derived from the intra- Christian conflict in the United States in the 19th and 20th centuries (Jaeggi, Christian / Warrior, David: Fundamentalism, a phenomenon of the presence, Zurich 1991, p.19).   At the beginning of the 20th century there was a gospel revival movement in the Protestant churches of the United States with the attempt to adhere strictly to the perceived foundations of the Christian Protestant religion, theology and life, in the hope and with subjective certainty that such a lifestyle would bring salvation to the individual and his community. (Ibid) 

 

 

Fundamentalism exists in all monotheistic religions, such as, for example, the ideal world ideology of the new Christian fundamentalists in the USA, which propagates patriotism, strict morality, anti-communism, school prayer, the rejection of the constitutional provisions on equality between men and women, the prohibition of abortion and the abolition of sex education in School, (See Jaeggi, Christian / Warrior, David;. Fundamentalism, a phenomenon of the present; Zurich, 1991; p.10).

 

 

The similarity between the Christian and Islamic fundamentalism is that both are trying to follow their ideology, understood to be the foundations of their religion and faith, and live in exact observance of the provisions contained in these foundations and prevailing beliefs in the belief it would bring them salvation (Hottinger , Arnold: ibid , p 7). 

 

 

Jewish fundamentalist groups, such as the "Gush Emunim - activists" and "Rabbi Kahane“ who preached public revenge at a funeral of victims of a Palestinian terrorist attack act the same way. He was saying, literally, that all non-Jews in Israel are equal "with the famous biblical enemy, the Amalekites, and are to be decimated by those elected by God" (Jaeggi , Christian / Warrior , David; ibid , p.13). 

 

 

Furthermore, I would like to present the concept of fundamentalism from the different Islamic and European perspectives, as well as from the perspective of the Egyptian political scientist Refat el Said who thinks that any kind of fundamentalism is a radical response to an existential insecurity perceived to be threatening. (Asfur, Mohammas: al -Islam al- assiyasi wa al-Irhab, Cairo 1995, p 23-28) This results from the inability of an existing socio-political system to convey meaning, identity, and motivation and orientation and to provide shelter, warmth and a homeland. Therefore, the question fundamentalism is primarily a question of system. (Ibid) Every form of fundamentalism is radical, in so far as it supposedly digs down to the roots, to a theoretical beginning, it is made ​​absolute and serves as the only solid foundation of human existence. This absolute, which is led by a hope of redemption and the human condition would like to lift and also has the function of immunizing of origin-foundation against each critical thinking. (Ibid) 

 

 

From the perspective of the political scientist Tibi, Islamic fundamentalism is not homoreligiosus, but political ideology and an activity that can mobilize through recourse to religion of millions of desperate people in a desperate situation (Bassam Tibi: Islam and world politics, Munich 1992, p.11).

 

 

Tibi said that Islam is the civilization of a monotheistic religion and also the cultural system of 1.2 billion people. There is no contradiction in advocating a dialogue with Islam and at the same time to warn of the aspirations of the fundamentalists because these are different objects that are not identical to each other. 

 

 

In Arabic literature, the term „Alusuliyya„ is equated with the Western concept of fundamentalism. For Muslims in general Alusuliyya the language of Islam, this means that the Islamic regulations are observed and applied, but the specific meaning of this word in Islam is defined as "din wa Daula" (religion and state). By this is meant that for Muslims all areas of life are politically, socially and economically in absolute harmony with the religious precepts of Islam. (Ibid).

 

 

In the present study, the term Islamic fundamentalism is often used and sometimes the term Islamism is used although in reality Islamic fundamentalism and Islamism have the same goal, namely the transformation of religion into an ideology but the difference is that fundamentalism, with the implementation of its objectives, uses violence and terrorism. 

 

 

Because religion is primarily concerned with the relationship of the individual or the community to God (Hottinger, Arnold: Islamic fundamentalism, Munich 1993, p 7). An ideology is a building made of ideas from which its propagators expect that it will help their fellow believers of their community to attain a better and more successful life on this earth. (Ibid) ABDEL HADI Boutaleb thinks Muslims are of course conscious of their religion's tolerance. They know that certain negative manifestations are not imputable to Islam but only to Certain Muslims (in Publications del' Academie du Royanne du Maroc; 11-1994; p 104). 

 

Is fundamentalism now the belief in the absolute authority of a text? This is a plausible definition, since Muslims believe in the absolute truth of Scripture revelation. (Ibid)

This is not an obstacle, the problem lies in the fact that the representatives of the fundamentalist movement have developed their own

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Tag der Veröffentlichung: 10.04.2015
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In the course of my work I will try to show how social problems and political repression have led to the radicalization of certain sections of the population in Egypt. At the same time I have asked the following question, How did fundamentalists come to occupy significant positions of power and to what extent do fundamentalists use the “rea” l teachings of Islam to achieve their polital goals?