Freedom in Islamic Political Thought and Justice and Its Islamist Agents

Lo, Mbaye

doi:10.1007/978-3-319-96328-0_3

Mbaye Lo⁴

Part of the book series: Political Economy of Islam ((PEoI))

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Abstract

This chapter explores the notion of freedom in Islamic political thinking and the idea of justice as a defining value in Islam. If the value of freedom is widely acknowledged in the liberal traditions, how is it experienced in the context of classical Muslim ideas, political thinking, and modern practices? The chapter argues that liberal democracy’s emphasis on individual conscience and untrammeled freedom poses a practical challenge to political Islam, which gives little consideration for individual freedom in Islamic governance. The chapter further postulates that “justice” is an elusive idea, much like freedom and “happiness.” As such, the validation of violence in pursuit of justice is a problem for the justice project of political Islam. Islamist groups often do not shy away from associating themselves with irhaab (political violence), which is categorized in the neo-liberal order as terrorism. This postulation raises a key set of questions: Can violence in pursuit of justice be justified? Should terrorism be used to define all forms of violence, or merely non-institutionalized, political violence?

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Notes

1.
George Hourani, Reason and Tradition in Islamic Ethics (Cambridge: Cambridge University Press, 1985), 25.
2.
Gamal al-Banna, Nadhariyyat al-‘Adl Fi al-Fikr al-Urubi Wa al-Fikr al-Islami (Cairo: Dar al-Firk al-Islami, 1995), 6.
3.
Ibid., 45.
4.
Ibid., 102.
5.
Ibid., 98.
6.
Ibid., 131.
7.
Abdallah Laroui, Mafhoum al Hurriyyah (Morocco, Casablanca: Arab Cultural Center, 2008).
8.
Ibid., 2.
9.
Ibid., 13.
10.
Ibid., 19–20.
11.
Ibid., 30–31.
12.
Ibid., 39–40.
13.
Ibid., 41.
14.
Ibid., 65.
15.
Ibid., 71.
16.
Ibid., 105.
17.
Ibid., 105.
18.
This line of argument runs parallel to the nationalist argument against the West; see the work of the Algerian philosopher Malek Bennabi (1905–1973).
19.
See Baqir al-Sadr’s criticism of capitalism in Muhammad Baqir Al-Sadr and Muhammad Baqir. Iqtisaduna (Tehran: Burhan Publication, 1971).
20.
Muhammad Hashim Kamali, Freedom, Equality and Justice in Islam (Malaysia: The Islamic Text Society, 2002).
21.
Read Sayyid Qutb in Social Justice in Islam. Translated by John Hardie (New York: Islamic Publications International, 2000).
22.
Meeting in Khartoum, June 23, 2012.
23.
Ali ibn Husayn Zayn al-Abidin’s (658–713) book on Rights is often summoned in arguing for the existence of freedom in the classical Arab-Islamic period. However, there is no evidence that the ideas of rights and freedom had moved from the theological and individual moral sphere to permeate the ethical and political behaviors of rulers. For the translation of Zayn al-Abidin’s book, see Zayn al-Abidin, Treatise on Rights (Risalat al-Huquq) (Hyderabad: Al-Shaheed Publications, 1992).
24.
Bernard Lewis, The Political Language of Islam (Chicago: The University of Chicago Press, 1988), 111.
25.
Muhammad Hashim Kamali, Freedom, Equality and Justice in Islam (Malaysia: The Islamic Text Society, 2002), 3.
26.
Ibid., Kamali, 3.
27.
Quoted from his personal account of his encounter with the Tunisian Islamist Rachid al-Ghannushi. Accessed on May 2014 at https://www.youtube.com/watch?v=JRNN-5bc5Ag.
28.
Franz Rosenthal, The Muslim Concept of Freedom (Brill, 1960), 2.
29.
Ibid., 29.
30.
Ibid., 34.
31.
Ibid., 187.
32.
William Montgomery Watt, Islamic Political Thought (The New Edinburgh Islamic Surveys) (Edinburgh, the University Press, 1987), 96.
33.
Bernard Lewis, The Political Language of Islam (Chicago: The University of Chicago Press, 1988), 26.
34.
Khaled Abou El Fadl, Rebellion and Violence in Islamic Law (Cambridge: Cambridge University Press), 185.
35.
Erwin I. J. Rosenthal, Islam in the Modern National State (Cambridge: The University Press, 1965), 13.
36.
Khaled Abou El Fadl, op. cit. 100.
37.
Mbaye Lo, Amrika: al-Islam wa al-Sudan: Qiraat fi Ghayahib al-Fikr al-Siyasi al-Hadith (Khartoum: Center for the Studies of Islam and Contemporary Muslim World, 2011). The statement that caused the disagreement is on page 78 of the book.
38.
See Quran: 10: 35.
39.
Abd al-Rahman al-Kawakibi, Taba’I’ al Istibdad wa MaSari’I al Isti’bad (Lebanon: Dar al-Nafais, 2006), 66.
40.
Ibid., 53.
41.
Ibid., 18.
42.
Abd al-Rahman al-Kawakibi, 38.
43.
Abdullahi Ahmed An-Na’im, Islam and the Secular State: Negotiating the Future of Shari’a (Cambridge: Harvard University Press, 2009).
44.
Rachid al-Ghannushi, Al-Hurriyyat al-‘ammah fi al-Dawlah al-Islamiyyah (Egypt: Dar Al-Shurooq, 2012).
45.
Ibid., 158.
46.
Ibid., 200.
47.
Khaled Abou El Fadl, The Great Theft: Wrestling Islam from the Extremists (New York: HarperOne, 2007), 185.
48.
Mustapha ‘Abid, “Dars Sayyid Qutb.” In Al Wafd Online, September 18: 2011. Accessed on October 23, 2014 at http://alwafd.org/%D9%85%D8%B5%D8%B7%D9%81%D9%89-%D8%B9%D8%A8%D9%8A%D8%AF/96663-%D8%AF%D8%B1%D8%B3-%D8%B3%D9%8A%D8%AF-%D9%82%D8%B7%D8%A8.
49.
For more on the connection between colonialism and terrorism, read Michael Burleigh’s chapter on “Death in the Sun: Terror and Decolonisation” in his book, Blood and Rage (London: Harper Press, 2008).
50.
Frantz Fanon, “Concerning Violence.” In the Wretched of the Earth (New York: Grove, 1966).
51.
Locke, John, Two Treatises of Government. Edited by Peter Laslett (New York: Mentor Books, 1965).
52.
See Majma’ Al-Lugha Al-‘Arabiyya, Al-mu’jam Al-Wasit (Cairo: Majma’ Al-Luga Al-‘Arabiyya, 1997), 390.
53.
Al-Matrudi, Abd Ar-Rahman, Najrah fi Mafhum Al-Irhaab wa Al-Mawqif Minhu Fi Al-Islam. Dirasaat Mu’asara’a, 34.
54.
Abdul-Mubdi, Yahy, Mafhum Al-Irhaab … Bayn Al-Asl wa at-Tatbiiq. In IslamOnline. November 25, 2001.
55.
See “Letter of the he Muslim World League to the American People.” Published by Markaz Khadamat al-Mujtama’a (Thailand: Markaz Khadamat al-Mujtama’a September 13, 2002), 13.
56.
Read Townshend, Charles, Terrorism: A Very Short Introduction (Oxford: Oxford University Press, 2002).
57.
Quoted in Henry Munson, Religion and Power in Morocco (New Haven: Yale University Press, 1993), 164.
58.
Interviewed in Al Jazeera Net, 21 April, 2011. http://www.aljazeera.net/News/archive/archive?ArchiveId=7084.
59.
See Mbaye Lo Qadaya Al-Luqa Wa Al-Din Fi Al-Adab Al-Ifriqi (Khartoum: International University of Africa Press, 1995), 112 & 127.
60.
Quoted from The 9/11 Commission Report, 2004, p. 562. Read more: http://www.insidehighered.com/news/2006/01/06/foreign#ixzz30U5yJgbe.
61.
Quran: 8: 60.
62.
Qutb’s writings in the Milestones as well as In The Shadow of the Quran focus on Jama’ah (an organized group) rather than individuals or country because of his views that these are apostate societies. Opponent of Qutb dismisses the need for jama’a in the existence of a just rule/government.
63.
Sayyid Qutb, Fi Zilal Al-Quran (Beirut: Dar Al-Shurooq), Volume 3, p. 1543.
64.
More on this issue, read James Toth, Sayyid Qutb’s Islamic Concept (Oxford University Press, 2013).
65.
See Muhammed Ibn ‘Umar Aal Madani, Mawqif Al-mamlakah Al-‘arabiyyah As-Sa’udiyyah Min Al-Irhab wa Al-‘unf wa Al-Tatarruf MaDiyan wa HaDiran (Saudi Arabia: Ma’had Al-Dirasat Al-Diplomasiyyah, 2004), 9.
66.
Berner Brad, Jihad: Bin Laden in His Own Words (Delhi, 2007), 70–71.
67.
Rosenfeld, R. “Why Criminology Should Study Terrorism.” In Criminologist: 27: 4.
68.
Sayyid Qutb, As-Salam al-‘alami wa al-Islam (Egypt: Dar Al-Shurooq, 2006), 26.
69.
Ibid., 152.
70.
Majid Khadduri, The Islamic Conception of Justice (Baltimore and London: The Johns Hopkins University Press, 1982), 53.
71.
Sayyid Qutb, Social Justice in Islam (New York: Islamic Publications International, 2000), 44.
72.
The Egyptian Wafd Newspaper run a series of article by Husam Suwailim entitled “Ma la Ya’rifuhu al-Ikhwan ‘an Kahinihim Al-Akbar.” November 10, 2013. Accessed on November 15, 2013 at http://alwafd.org/%D9%85%D9%84%D9%81%D8%A7%D8%AA-%D9%85%D8%AD%D9%84%D9%8A%D8%A9/569721-%D9%85%D8%A7-%D9%84%D8%A7-%D9%8A%D8%B9%D8%B1%D9%81%D9%87-%D8%A7%D9%84%D8%A5%D8%AE%D9%88%D8%A7%D9%86-%D8%B9%D9%86-%D9%83%D8%A7%D9%87%D9%86%D9%87%D9%85-%D8%A7%D9%84%D8%A3%D9%83%D8%A8%D8%B1-3.
73.
Alex de Waal and A. H. Abdel Salam, “Islamism, State Power and Jihad in Sudan. In Islamism and Its Enemies in the Horn of Africa (Bloomington: Indiana University Press, 2004), 85.
74.
David Kirkpatrick and Mayy El Sheikh, “Citing Deadlock, Egypt’s Leader Seizes New Power and Plans Mubarak Retrial.” In New York Times: November 22, 2012.
75.
You can read an English version of the Saudi Constitution at this site: http://www.saudinf.com/main/c541f.htm.
76.
Charles Kurzman, The Missing Martyrs: Why There Are So Few Muslim Terrorists (Oxford University Press, 2011), 59.
77.
Ibid., 95.
78.
Ibid., 114.
79.
Mbaye Lo, “Egypt at the Crossroads.” In The Immanent Frame: July 16th, 2012.
80.
Fahmi Huwaidi, Iran Min al-Dakhil (Egypt, Cairo: Dar El-Shurouk, 1988).
81.
Deborah Amos, Eclipse of the Sunnis: Power, Exile, and Upheaval in the Middle East (New York: Public Affairs, 2010).
82.
Fatimah al-Samadi, “Al-Sudan wa Iran: Tabi’at Inhiyar al-Tah aaluf.” Paper published at Al Jazeera Centre for Studies. Doha: September 22: 2014. Accessed on May 2015 at http://studies.aljazeera.net/reports/2014/09/201491872725827223.htm.
83.
Hassan Turabi, “Khitab al Doktor Turabi li Zu’amai al Harakat al-Islamiyyah” (Sudan, Khartoum, November 12, 2012) (leaflet distributed by Turabi’s supporters during the Islamist Conference in Khartoum, November 2012).
84.
Jeroen Gunning, Hamas in Politics: Democracy, Religion, Violence (London: Hurst & Company, 2007), 242.
85.
Ibrahim Natil, “Hamas: Between Militarism and Governance.” In Peace Building and Reconciliation: Contemporary Themes and Challenges. (Eds.) Marwan Darweish and Carol Rank (London: Pluto Press, 1912), 179.
86.
“Naif says Muslim Brotherhood cause of most Arab problems.” In Arab News. Riyadh, November 28, 2002. Accessed at http://www.arabnews.com/node/226291.
87.
David Kirkpatrick and Mayy El Sheikh, “Citing Deadlock, Egypt’s Leader Seizes New Power and Plans Mubarak Retrial.” In New York Times: November 22, 2012.
88.
Thomas Risse-Kappen, Bringing Transnational Relations Back In: Non-State Actors, Domestic Structures and International Institutions (Cambridge: Cambridge University Press, 1995).
89.
Benjamin Barber, Jihad vs. McWorld: Terrorism’s Challenge to Democracy (New York: Ballantine Books, 1996).
90.
Subhabrata Bobby Banerjee and Linstead, Stephen. “Globalization, Multiculturalism and Other Fictions: Colonialism for the New Millennium?” Organization, 2001: 683–722.
91.
Abou El Fadl; The Great Theft, op. cit., pp. 73–74.
92.
For more related details, read report of WCME (World Conference on Muslim Education 1977). Files accessed in Rabat at El-Hassan Center Khalid Elhassan Research & Studies Center, Mohammed V Agdal University, Rabat, Morocco, June 29, 2015.
93.
The gospel of the movement is Islamization of Knowledge: General Principles and Work Plan, authored by Al-Faruqi (Virginia: International Institute for Islamic Thought, 1982).
94.
Ibid., 14.
95.
Mbaye Lo and Andi Frkovich, “Challenging authority in cyberspace: Evaluating Al Jazeera Arabic Writers.” Journal of Religion and Popular Culture: 25/3 (388–402), 2013, p. 392.
96.
Mbaye Lo, Understanding the Muslim Discourse: Language, Tradition and the Message of Bin Laden (Lanham, MD: University Press of America, 2009).
97.
Hugh Miles, Al Jazeera: The Inside Story of the Arab News Channel That is Challenging the West (New York: Grove Press, 2006).
98.
For more details on the reference, read Lo and Frkovich, op. cit.
99.
Dale Eickelman; “Mainstreaming Islam: Taking Charge of the Faith.” Encounters (2) 2010: 185–203.
100.
Read more on the history and activities of the organization in its official site. Accessed on March 2015 at http://iumsonline.org/portal/en-US/Home/28/.
101.
Read the lunching of the group: Samir Salam “Muslim Council of Elders set up in Abu Dhabi.” July 20, 2014. Accessed on August 13, 2015 at http://gulfnews.com/news/uae/government/muslim-council-of-elders-set-up-in-abu-dhabi-1.1361897.
102.
Quoted in Anwar al-Khatib, “Itihad ‘Ulama al Muslimeen Yunii Bi Nafsihi ‘an Hukkami Abu Dhaby.” Published in Al-Arabi al-Jadid: March 14, 2014. Accessible at http://www.alaraby.co.uk/Print/9f48bcd0-a029-4e10-b363-6e2b.
103.
Emmanuel Karagiannis uses glocalization instead of globalization because the new political Islam is “global in scope and increasingly local in action.” However, there is much evidence, and as discussed in some segment of this chapter, that globalized Islamic identity can also be a sense of delocalization rather. See Emmanuel Karagiannis, The New Political Islam: Human Rights, Democracy, and Justice (Philadelphia: University of Pennsylvania Press, 2018), 1.
104.
Sudhir Kakar, The Colors of Violence: Cultural Identities, Religion, and Conflict (Chicago: The University of Chicago Press, 1996), 190.
105.
Ibid., 191.
106.
Ibid., 191.
107.
Ibid., 191.
108.
Olivier Roy, Globalized Islam: The Search for a New Ummah (New York: Columbia University Press, 2006).
109.
Pew Research Center Global Attitudes & Trends “Muslim-Western Tensions Persist.” July 21, 2011. Accessed on May 15, 2016 at http://www.pewglobal.org/2011/07/21/muslim-western-tensions-persist/.
110.
Osama Bin Laden “Islamist Site Publishes Bin Laden’s ‘Letter to the American People.’” (Internet) Waaqiah WWW-Text in English 26 Oct 02.
111.
Muhsin Hamid, The Reluctant Fundamentalist (Boston: Mariner Books, 2008), pp. 167–168.
112.
Yasir Mahjoub al-Hisseon, “Afoul Arabic wa TaHaffuz Irani wa Turkey.” Al Jazeera: August 27, 2015. Accessed at http://www.aljazeera.net/knowledgegate/opinions/2015/8/26/%D8%A3%D9%81%D9%88%D9%84-%D8%B9%D8%B1%D8%A8%D9%8A-%D9%88%D8%AA%D8%AD%D9%81%D8%B2-%D8%A5%D9%8A%D8%B1%D8%A7%D9%86%D9%8A-%D8%AA%D8%B1%D9%83%D9%8A..
113.
Sophia Jones, “Worldwide Social Media Outrage after Muslim Students Killed In North Carolina”. In Huffington Post, accessed on March 4, 2014 at http://www.huffingtonpost.com/2015/02/11/chapel-hill-shooting-social-media_n_6660220.html.
114.
“Erdogan Slams Obama ‘silence’ in Muslim killings” In The Nation February 14, 2015, accessed at http://nation.com.pk/international/14-Feb-2015/erdogan-slams-obama-silence-in-muslim-killings.
115.
Eric Lewis “Who Are ‘We People’?” In The New York Times, October 4, 2014.
116.
Osama Bin Laden “Islamist Site Publishes Bin Ladin’s ‘Letter to the American People.’” (Internet Source) Waaqiah WWW-Text in English 26 Oct 02.
117.
Ebrahim Moosa, My madrassa classmate hated politics. “Then he joined the Islamic State.” In the Washington Post: August 21, 2015. Accessed at https://www.washingtonpost.com/opinions/my-madrassa-classmate-hated-politics-then-joined-the-islamic-state/2015/08/21/b8ebe826-4769-11e5-8e7d-9c033e6745d8_story.html?postshare=6581440171664676.
118.
More details on the conference, read Mbaye Lo, Understanding Muslim Discourse: Language, Tradition and the Message of Bin Laden (Lanham: University Press of America, 2009), 82.
119.
Axel Honneth, Freedom’s Right: The Social Foundations of Democratic Life (New York: Columbia University Press, 2014).
120.
A good example is … with the Muslim Brotherhood and how the group’s insistence on subsuming individual autonomy prompted him to leave the group.
121.
Khadduri, Majid. The Islamic Conception of Justice (Baltimore and London: The Johns Hopkins University Press, 1982), 53.
122.
Interviewed in Cairo on June 21, 2010, at the Arab and African Research Center, Egypt, Cairo.
123.
Ali Abderraziq, Al-Islam Wa USul al-Hukm (Qatar: Ministry of Arts, Culture and Heritage, 2008), 35.

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Asian and Middle Eastern Studies, International Comparative Studies and Duke Islamic Studies Center, Duke University, Durham, NC, USA
Mbaye Lo

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Lo, M. (2019). Freedom in Islamic Political Thought and Justice and Its Islamist Agents. In: Political Islam, Justice and Governance. Political Economy of Islam. Palgrave Macmillan, Cham. https://doi.org/10.1007/978-3-319-96328-0_3

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DOI: https://doi.org/10.1007/978-3-319-96328-0_3
Published: 09 November 2018
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