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Section 18. Philosophy
Boboyorov Bobomurod Normatovich, docent of the department "Humanitarian disciplines" TUIT named by Muhammad al - Xorazmi Tashkent, Uzbekistan E-mail: [email protected]
"ISLAMIC FUNDAMENTALISM" AS AN IDEOLOGICAL THREAT
Abstract: This article deseribes the guestions of the ethimology of religions extrimizm and fundamentalism, threats and consegumces for prospects of the democratic society to eliminate them as well as problems of the secular state, and religions relations, youth education (growing up) in the spirit of pan-human values and culture.
Keywords: Religions extrimizm, fundamentalism, reducal ethnic groups, religions authourities, disturbances, innovations of theology, haos, faith, trust, sharia, fatwa, jihat.
The desire for freedom is a fundamental principle of so- challenge for the world community. True roots, the history
ciety. Human life is not possible without the struggle for free- of extremism and terrorism that exists today in all parts and
dom - the freedom to express their opinions, to express and regions of the world, require serious consideration. discuss their views and to join groups and parties to choose All of us are witnesses to how unpredictable conse-
and change the government, vote for their representatives, organize their social and economic life in accordance with their needs - until long as it does not violate the peace. Naturally, Uzbekistan has its own priorities:
Firstly, we aim to ensure that Central Asia was a center of stability and prosperity.
Secondly, we want Islam developed as an enlightened, peaceful and tolerant religion that can itself be a barrier to the spread of distorting the essence of his extremist interpretations barrier spread the ideology of international terrorism.
Third, we aim to ensure that democracy is accustomed to the flesh and blood of Uzbek society.
Fourth, in our state do everything in order to meet the social system and the principles of modern humanistic society and traditional values.
Through deep and open-circuit democratic reforms in Uzbekistan achieved political stability, national consensus, interethnic and interreligious tolerance.
In the last third of the twentieth century, the problem of "Islamic fundamentalism" has become urgent in the world where there is an increase in the number of religious groups with radical political program. Strong politicization of religion, especially in the regions of spreading Islam, amid a burst of national and religious identity of the peoples living in them, as well as the spread of the individual religious and political groups of extremist ideology for political purposes is a major
quences and results lead attempts to distort the essence of the enlightened, tolerant and peaceful Islam, tie our sacred religion against international terrorism, thereby sowing hostility toward her. We do not agree with the fact that under the guise of loud slogans of the struggle against terrorism and the promotion of "counterfeiting" of democracy, not taking into account national and religious traditions, spiritual values and mentality of the people, individual states have their own interests. We are all united in the fact that democracy is not an export "commodity", which is also sometimes implanted by force. In this case, the very concept of democracy and its basic principles are discredited.
Using the term "Islamic fundamentalism", we believe it is important to pay attention to the inadmissibility of its application as a kind of universal "political label" existing in the Islamic world, ideological trends, diverse in origin and content.
Also, please note the lack of a uniform interpretation of the term "Islamic fundamentalism" in scientific circles. Some researchers, for example, associate it with traditionalism, but others oppose traditionalism and fundamentalism [1].
Fundamentalism - a phenomenon common to other religious systems. Thus, the Russian orientalist I. Alekseev notes that "fundamentalists, based on the lexical meaning ofthe word, should be called the followers of a particular ideology, that appeal to its base, fundamentals and seek to put these basics in life." [2] According to A. Abdel-Malek, "fundamentalism is a
ISLAMIC FUNDAMENTALISIMAS AN IDEOLOGICAL THREAT
permanent feature of all mature civilizations" in the period in which they face tangible threats or crises [3].
Fundamentalism - a trend that is negative reaction of conservative religious circles on secularization, i.e. emancipation of science, culture and public life from religion. Opposite trend can be considered modernism. As pointed A. Kyrlezhev, the term "fundamentalism" dates back to a series taken by some North American Protestant anti-modernist publications, "which proclaim allegiance to such traditional doctrinal concepts as the infallibility of Scripture in every detail, from the Virgin birth of Christ, his physical resurrection and second coming, substitution theory of atonement ... These publications aroused fierce controversy between fundamentalists and modernists".
From our perspective, the fundamentalists, based on axioms and religious doctrines, offer to restore order in the world, based on the authority of religious dogma. Currently under religious fundamentalism refers stable religious setting or one of the types of modern religious consciousness.
Arab analogue of the term "fundamentalism" is a term Usul al-Din, in the strict sense means "teaching on the basis of religion." In the Sunni tradition, the term Salafiyya etymo-logically relevant terms "fundamentalism". In traditional Islamic discourse category al-Salaf al-salihun (pious ancestors) includes the first three generations of Muslims - the Companions of the Prophet (Ashab), their disciples and followers (tabi'un) and disciples of the latter (tabi'u tabi'in). Salafis, so are those who are in solving the issues of religious appeals to the experience of the Ahl al-Salaf.
Thus, what is called today "Islamic fundamentalism" is most often explained as the idea of restoring the original Islam through the appeal to experience al-Salaf al-salihun. Given that reliance on primary sources (Quran and Sunnah) and experience rannemusulmanskoy community is the basic imperative of Islamic religious and legal thinking, Salafi could be considered a Muslim consciously guided in their lives by religious norms. Thus, the term "fundamentalism" ("Salafism") in the historical and cultural context means the opposite of the content that is embedded in this concept is applied to the current situation.
Russian researcher A. Malashenko[4] considers fundamentalism as "thought", theory, while Islamism (or political Islam), in his opinion, is a practical embodiment of fundamentalism, that is the action. Ideologically fundamentalist organizations are today for the "purification" of Islam, is accused of "apostasy" of the official clergy, calling for the creation of an "ideal" of the Muslim community, according to the Qur'an and shari-atu[5]. Thus, the "Islamic fundamentalism" can be defined as a religious-political movement in Islam related to the activities of some socio-political, economic and social, cultural, educational and other groups that use in their practice slogans calling for the
construction of the state based on the principles of "early Islam "(time of the Prophet and the first righteous caliphs).
Pose the greatest threat of radicalism and extremism, often incorrectly identified as "militant Islam", or even "Islamofas-cism" used by US President George W. Bush and replicable in the American neoconservative and other media. The latter is no longer just a "labeling" and the attempt to create a certain political forces in the west of the new "enemy image" through the use of propaganda clichés to justify new military action in the Middle East and American methods of "war on terror" [6]. In particular, the US expert Daniel Payps [7], director of"Middle East Forum", an independent organization with a budget of more than 1 million. US., Which is designed to "act in the interests ofAmerica," is known for his statements that "Islamism - this is fascism," and so. n. Such anti-Islamic clichés do not stand up to scrutiny.
Fundamentalists, indeed, often considered acceptable use extremist methods and violence to achieve their political goals. But it seems fundamentally wrong to equate "fundamentalism" as a phenomenon in general, extremism, radicalism and, especially, the Nazi ideology. Extremism in the Muslim world finds expression in the uncompromising implementation intentions to implement the "true Islam" in politics and everyday life of society. This is a set of social and political ideas and actions of some fundamentalist forces aimed at a radical change of social institutions or political system of society in general. In this regard, the American historian prof. Mary Habeck said terms such as "Islamic fundamentalism" or simply "Islamism" is too vague. She notes that in the scientific literature and the Islamists call "active supporters of the revival and reformation of the Muslim religion, which could result in a return to political power. However, Islamism is neither organizationally, nor ideologically homogeneous movement. It covers a great variety of groups that are very different imagine their specific objectives and methods to achieve their goals "[8]. As an example M. Habek leads Turkish ruling "Justice and Development Party", which operates under the rules of international law and the democratic political process. Among the organizations that are used to capture political power of such methods of struggle, which go beyond the legitimate from the point of view of international law [9], may include, for example, the following fundamentalist movements and groups: in Egypt - "Gama'a Islamiya", "Jihad Islami '; Jordan - "Soldiers of Allah"; Yemen - "Al-Islah"; Saudi Arabia -"Al-Fajr"; Pakistan - "Tanzim al-Irshad Da'waat", "Harakat alAnsar"; Afghanistan - "al-Gama'a al-Afghan Mujahedin" and "Taliban"; Turkey - "Boz Kurt"; North Caucasus - Wahhabi group "Islamic Jamaat", "Army of the Imam" et al. [10].
Among the features that influence the formation of religious extremists, particularly noteworthy development of religious fanaticism, which promotes the belief that the "shahid"
(martyr who died for the faith) must go to heaven [11]. Bigotry is actively used by all religious radicals who are trying to implement in the consciousness ofMuslims hostile attitude towards other religions. In addition, they use the concept of "jihad". By this term in Muslim theological literature refers fight for the faith, mainly in the following forms: "jihad of the heart" (struggle with their own evil inclinations); "Jihad language" (promoting good deeds and prohibiting bad); "Jihad hands" (taking appropriate punitive measures against offenders); "Jihad of the sword" (armed struggle against the infidels).
Islam is the traditional division between "great" and the "lesser jihad", which dates back to one of the hadith of the Prophet, after returning from the battle of Badr (624), he said: "We have returned from the small jihad - to the great jihad." This means that the main Muslim is not an armed struggle ("lesser jihad"), and the struggle of man with himself, i.e., moral self-improvement ("great jihad").
But it is a form of armed jihad is used by extremists in their ideology and activities. In this case, they refer to some verses of the Quran, as well as the statements of Muslim ideo-
logues. In particular, the Pakistani fundamentalist ideologue Mawdudi writes: "The word" jihad "is used for a war that is being waged in the name of Allah against those who are the enemy of Islam .. .Jihad is a duty of a Muslim as daily prayer and fasting. Anyone who deviates from this is a sinner" [12]. These ideas formed the basis of the slogan of jihad, ie war for the faith, which is the most important in the arsenal of ideological means of religious extremists.
Many researchers consider the supporters of the principle of jihad as armed struggle for the faith and against the "infidels" as "an isolated branch of the most radical of the Islamic fundamentalism", which is called "jihadism". Thus, the above-mentioned M. Habek believes that "jihadist" characterizes primarily "absolute commitment to the violent breakup of the existing international system, and built on its ruins Muslim theocratic state" [13]. This moment, in her opinion, and should serve as a basis for understanding the threats from ideologues "jihadism", developed his "consistent philosophy Islamization of all mankind", and to develop effective ways of neutralizing them.
References:
1. See: Yarlykapov A. A. Islamic fundamentalism in the North Caucasus: to the problem // Bulletin of the Center for Social and Humanities Research Vladikavkaz Vladikavkaz Institute of Management and Research Center ethno-political Institute of Ethnology and Anthropology.- No. 3.- Vladikavkaz,- 1999.- P. 5-19.
2. Alekseev I. L Civilizational parameters of Islamic fundamentalism: to the problem.- Pros. Analytical group: Strategy, Asia, East, Russia.- URL: Http://profi.gateway.kg/alekseev.
3. Abdel-Malek Anouar and Anisuzzaman (eds). Culture and Thought: The Transformation of the World.- Palgrave Macmillan,- 1984.- 105 p.
4. See: Malashenko A. V. Rejection of fundamentalism as its mirror image // Nezavisimaya Gazeta.- M.,- 1997.- 25th of December.
5. Sharia - a set of religious and legal norms, based on the Quran and Sunnah (Islamic sacred traditions) containing norms of state, inheritance, criminal and matrimonial law.- Legal Encyclopedia, ed.- M. Yu. Tihomirova.- M.,- 1997.- 495 p.
6. Raimondo J. "Islamo-Fascism" - The New Bogeyman. Daniel Pipes and the New Inquisition // Ether Zone.- URL: Http://www.etherzone.com/2001/raim112101.shtml.
7. See: Eg: Pipes D. Calling Islamism the Enemy.- URL: Http://www.danielpipes.org/blog/300.- November 30,- 2001.
8. Habeck M. Knowing the Enemy: Jihadist Ideology and the War on Terror.- School of Advanced International Studies, Johns Hopkins University.- New Haven: Yale University Press,- 2006.- 243 p.
9. See: Islamic extremism and fundamentalism as a threat to national security: Scientific report.- M.: RISS,- 1995.
10. For more information about these groups gives Russian researcher A. Ignatenko. See.: Ignatenko A. Epistemology of Islamic radicalism. // Religion and Globalization in Eurasia.- Edited Malashenko and S. Filatov.- M.: Carnegie Moscow Center,-2005 - P. 176-222.
11. See: About this, for example, discussion of the problem of martyrdom and jihad in the Islamic world, which took place in March - 2004 at the Carnegie Endowment (Washington), with the participation of M. B. Olkott, Malashenko H. Hakani, D. Kuka. Questions were raised jihad place in a historical context, and analyzed the practice of using literature on jihad and martyrdom images in the recruitment of Mujahideen // Carnegie Endowment for Peace.- URL: Http://www.carnegie. ru/ru/news/70044.htm.- March,- 2004.
12. Mawdudi Abul'Ala. Lifestyle Islam - M.,- 1998.- 44 p.
13. Habeck M. Knowing the Enemy: Jihadist Ideology and the War on Terror.- School of Advanced International Studies, Johns Hopkins University.- New Haven: Yale University Press,- 2006.- 243 p.
