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Section 9. Philosophy
Section 9. Philosophy
Boboyorov Bobomurod Normatovich, Senior lecturer of the department of "Humanitarian disciplines" TUIT, Tashkent, Uzbekistan E-mail: boss.boboyorov@mail.ru
“Islamic fundamentalism” as exacerbating international relations
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 society. Human life is not possible without the struggle for freedom — the freedom to express their opinions, to express and discuss their views and to join groups and parties to choose 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 challenge for the world community. True roots, the history of extremism and terrorism that exists today in all parts and regions of the world, require serious consideration.
All of us are witnesses to how unpredictable consequences 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 of the 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 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. Kyr-lezhev, 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,
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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 etymologically 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 shariatu [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 “Is-lamofascism” 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 cliches 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 USD. Which is designed to “act in the interests ofAmerica”, is known for his statements that “Islamism — this is fascism”, and so on. Such anti-Islamic cliches 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 ofAllah”; Yemen — “Al-Islah”; Saudi Arabia — “Al-Fajr”; Pakistan — “Tanzim al-Irshad Da’waat”, “Harakat al-Ansar”; 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
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(“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 ideologues. 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.
All Islamist fundamentalist groups oppose true believers (Muslims) “wrong”, but “jihadists” proclaim this contrast the eternal and absolute. “Jihadists” are convinced that the “infidels” a priori are the enemies of Islam and seek to destroy it. In this regard, the “jihadists” do not doubt his right to fight against the “enemy”. So, the followers of the extremist wing of Wahhabism preach intolerance not only to representatives of other faiths, but to his fellow Muslims, who quit in their view, to fulfill the divine precepts. Proclaiming themselves as champions of the “purity” of faith, they consider “infidels” all Muslims who do not accept their teachings [14], and require them to lead a holy war. If the vast majority of Muslims reject the idea of war against the infidels, the “jihadists” made it a cornerstone of their ideology.
Researchers note that the Qur’an can find many fragments that support this interpretation, but they also have strong ideas of mercy, peace and tolerance. However, the ideology of “jihadism” usually does not refer to these verses of the Quran, recognizing only correct interpretations. They not only believe that the Koran contains complete answers to all questions of human existence (this is a general point of view of Islamic fundamentalists), but argue that these answers are unambiguous. Thus, the “Jihadism” rejects pluralism of views and the need for peaceful reach agreement with their opponents. The total rejection of all “foreign” ideologies and values is their characteristic feature.
Religious extremists (“jihadists”) are not unanimous in identifying the main obstacles to the creation of a “global Islamic world order.” Some of them believe the main “evil” existence secularized Muslim societies and states that
seek to cooperate with the West rather than fight for the creation of a “global caliphate” (Turkey, Egypt, Pakistan, Jordan, et al.). Others believe that it is first necessary to weaken the Western states that they do not support the “secular rulers” in Muslim countries, and then to concentrate their forces in the conquest of power in individual states and make them a springboard to expand its influence in the world.
As noted M. Habek, carriers such views, such as a radical fundamentalist organization “Al-Qaeda”, believes that the fight against the West is part of the eternal “confrontation between good and evil” and see themselves as performers of the divine will. At the same time, a truly devout Muslims they consider only their adherents.
Many fundamentalist groups, in particular representatives of Wahhabism, attach great importance to peaceful means to expand its influence in the Muslim world. They create centers of propaganda, free schools, build teleradiotsentry, expanding missionary activity among the population, produce religious literature in various languages. However, even in the Saudi Arabia, the birthplace of Wahhabism, there is a religious extremist antigovernment “underground”, hostile to the regime resorted to terror. The activity of these radical fundamentalists, depending on the situation may increase (for example, during the war in Afghanistan, the military operations in the Persian Gulf, Iraq, Lebanon, Palestine, and others). At the same time, the Saudi authorities and supporting their “traditionalist” Wahhabi circles, spend quite effective integrated action against extremists, including the ideological work.
A characteristic feature of contemporary radical fundamentalism in Islam can assume that his supporters are fighting against the so-called traditionalists and modernists. Traditionalists favor of retaining Islam as he emerged in the early period of socio-economic, political and cultural institutions and representations. They oppose any changes — both in the religious sphere and in public life. Holders of traditional consciousness are the representatives of the official clergy, often supported by the ruling regime. Modernists also seek reforming, adapt the rules of Islam to the needs of modern development, rejecting or ignoring some provisions and developing others to make their creed “competitive” in the new concrete historical conditions [15].
However, the activities of the modernists and reformers in Islam are ambiguous. Analyzing the processes taking place in the Arab world in the XVIII-XX centuries, Director of the Center for Muslim-Christian dialogue at Georgetown University, John Esposito notes that “Islam is peculiar rich and rooted deep into the history of the revival of the tradition — and tadzhid reform — Islah. For many centuries, theologians, lawyers, Sufi mystics and charismatic preachers, as well as some organizations have taken actions aimed at the renewal of society when it is weakened and fell into decay, filling a gap emerged between the Islamic ideal and the realities of Muslim countries. Model of reform has always been an appeal to Islam, or the basics — the Quran, the Prophet Muhammad’s teachings and principles of the organization of life in the early development of Islam” [16].
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At the same time, almost without exception, the leaders of reform movements of this period agreed in opinion that the cause of economic backwardness, the decline of moral value, military defeats and political strife rooted inside the Muslim world. A. Chelyshev researcher notes that “a painting movement had Mahdi (1848-85 gg.) In Sudan, Sanusi (1787-1859 gg.) In Libya, Wahhabi (1703-92 gg.) In Saudi Arabia, the Fulani (1754-1817) In Nigeria, the movement Faraidiyya (1764-1840 gg.) in Bengal, the movement Brelvi Ahmad (1786-1831 gg.) movement in India and the Padres (1803-37 gg.) in Indonesia"
With all the diversity and specificity of each of the movements, their leaders are uniquely agreed in opinion that the main reason for the decline is the come departure of Muslims from the true goals and tenets of Islam, which occurred due to local infiltration and assimilation of non-Islamic beliefs and practices. Was unified and offers recipes healing a sick society — a return to true Islam. “Almost all of these movements came to the creation of organizations in which commitment to the fundamentals of faith accompanied by militant political stance. As a result, a powerful revival movement (revivalism) led to serious social and political transformation in the Muslim world, the consequences of which have had a significant impact on their policies in the XX century"
On the one hand, the Islamic modernism helped awaken feelings of national dignity of Muslims in many countries, their solidarity in the struggle for national independence. This has helped the implementation of the positive potential of progressive socio-economic and political reforms in several countries.
On the other hand, the historical development of Muslim countries has shown that the proposed model of modernist political development has become less and less in the public sentiment within countries, where the Western-style reforms and implement the concept of fusion of traditional Islam and Western institutions. Gradually, the disappointment in the results of the reforms on the fall of the ruling regimes in Egypt, Libya, Sudan, Iraq and Algeria, led in 1950-60-ies. a change in the ideological orientation of the Islamic revival movements that combine appeals to Arab and Muslim unity and criticism of Western liberalism and nationalism. At the same time, the ideas put forward by Muslim reformers in the late XIX - early XX century, Especially about the institute Caliphate and Pan had a significant impact in the future on the founder of the Association “Muslim Brotherhood" Hassan al-Banna and other leading ideologists of fundamentalism, in Vol. hours. Sayyid Qutb and Mustafa al-Sibai.
Thus, the liberal direction of reforming Islam gave way to radical movements, such as the Association “Muslim Brotherhood", founded in Egypt in 1928, and the “Jamaat-e-Islami", Maulana Abul MaududiAla that emerged in India in 1941 in the framework of these movements was the formation of the modern ideology of Islamic fundamentalism and modern political platforms. Thus, Maududi saw the foundation of social and moral system and the starting point of “political philosophy of Islam" in the belief in the unity and supremacy of Allah.
According to him, “the fundamental principle of Islam is that human beings — individually and collectively — must abdicate all rights to sovereignty, law and the exercise of power over others. No one should be allowed to give orders or commands, citing its own right, and no one is obliged to accept the obligation to carry out these orders, and obey such commands. Nobody has the right to make laws on behalf of their own power, and no one has to come to terms with them. This right is vested only Allah: The decision is only for Allah. He has commanded that you worship only Him. This is the right faith" [17].
Sayyid Qutb, one of the “ideological fathers" radical concepts “revival of pure Islam", made its fundamental categories Jaahiliyyah concept applied in Islamic historiography to refer to the pre-Islamic Arab history, the era of ignorance “word of Allah" According S. Kutba, mankind gradually fell into a new Jaahiliyyah. He considered “barbaric" and “lzheislamskimi" Arab regimes as well as western and socialist regimes. The only legitimate authority in society for S. Kutba — is the power of Allah. Struggle between Muslims and their “enemies" he’d seen in the ideological, political and economic, and later a military confrontation.
Islam, the conviction S. Kutba, this “way ofbeing directed to the practical realization of the ideal of human freedom and takes the form of an organized movement. Anti-Islamic and anti-Islamic society lifestyle does not allow this opportunity to make a religion of his followers on the existence of its own regulations. As a result, Islam becomes necessary to put an end to all social systems serving obstacle to the full liberation of humanity. Only in this way can the religion of the Lord reign in its entirety: Establishing of the “Islamic order", according to his conception, perhaps through armed jihad"
These organizations quickly gained popularity in the Muslim world and spread in the form of numerous branches in different countries. “Muslim Brotherhood" won wide recognition in countries such as Sudan, Syria, Jordan, the Arab states of the Persian Gulf and Africa. “Jamaat-e-Islami" has gained a mass base in India, Pakistan, Afghanistan and Bangladesh.
According to J. Esposito, the founders of these organizations were the “architects of contemporary Islamic revivalism, people whose ideas and proposed methods of social reformation carefully studied and are the subject of imitation in the vast expanses of the Sudan to Indonesia" [18]. Ideology of these organizations has been able to formulate a concept in which the canons of Islam have been adapted to modern realities. On the authority of the Qur’an and Sunnah, they theoretically have developed “special, third way" political development based on Islamic doctrine and western and socialist alternative development paths.
However, they were, in fact, the reformers, and in this sense, following the “tradition" of fundamentalist movements XVIII-XIX centuries, Criticizing the decline of Muslim societies and states, they are encouraged to use all the achievements of modern civilization in order to create the social and political structure of Islamic society based on a modern interpretation of the canons of Islam.
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These ideologues like H. Aliyev-Banna, A. Maududi,
S. Kutb actively worked to create a powerful reform movement based on Islamic value and involving a youth, students, teachers, intellectuals, businessmen, civil servants, that is, representatives of the urban middle classes. Thus, there was an intensive formation of a special “social layer” of people with modern education, are well versed in the socio-political problems of their societies, but at the same time deeply minded “pro-Islamic”. This social base needed leaders of these organizations to carry out their long-term goal — “Islamic revolution”, which implies a gradual and progressive process of Islamization of all social, political, economic and ideological foundations of the Muslim countries.
Of particular note is the influence of objective external factors that have played a catalytic role in abrupt changes in the nature of an Islamic reform movement. First of all, a crucial role in this process was played by the Arab-Israeli conflict in 1967, which demonstrated a crushing defeat of the Arab world, as well as Egyptian President A. Sadatom announced in 1973 the beginning of “holy war” against the Israelis. The defeat in the war with Israel, the occupation of Palestine and of the Arab lands prompted Islamic fundamentalists seek to search the internal causes of the crisis. Moreover, the main cause was recognized as the “degradation” of the Arab countries, which came as a result of “departing from the path of righteousness”. Only a return to Muslim countries to the values of Islam and their rigorous approval in individual and social and political life, in the opinion of the Islamists could save Muslims. At the same time, does not deny the practical value ofscientific and technical progress, including achieved under the influence of the West, with the condition that the principal moral and ideological imperative should remain Islamic norms and values.
Another objective was the cause of Iran’s Islamic revolution of1978-1979. As a result of the collapse of the pro-Western Shah’s regime in the country was founded by the Islamic Republic of Iran (IRI), and the supreme power, according to the Iranian constitution, became the prerogative of the spiritual leader. Most researchers share the view that Iran’s Islamic revolution was the result of objective political and ethnic processes taking place for decades in the Middle East [19]. Its influence on the Muslim world was so great that we can consider this event as a kind of landmark moment in history of the movement of Islamic revival.
Dzh. Espozito considers in particular that “the Iranian revolution has taught many lessons, prompting Muslims all over the world perk, regain confidence in their religion and believe that persistently following the canons of their faith, they can not only re-gain dominion over the world: it served as a reminder that Islam is a comprehensive religion that regulates all aspects of life: both religion and the state, management and policy, economy and social organization, education and morals, religious worship and holy war” [20]. Regarding the impact of the Iranian revolution on the formation of the modern ideology of Islamic fundamentalism, the fundamental importance was the demonstration of mobilizing and unifying force of the Islamic slogans,
which were able to integrate the different social strata of the population, with distinct economic interests.
Iranian spiritual leader Ayatollah Khomeini revolution is not only the first time openly declared opposition of Islam to the West and the rest of the world, but also formulated the concept of the Islamic state as the “rule of law”. Moreover, he stressed that “this law is not adopted person or group of people, but to create their Creator, Almighty Allah. This law applies equally to the head of state, members of Parliament, to the executive, the judiciary and the people. In the Islamic form of government the Prophet (Allah bless him and his family), caliphs and all the rest were guided by the law of Allah, and this process will continue until the Last Judgment” [21].
Such postulates the Iranian Islamic revolution, as an extreme ideological and political polarization of the world and the need to create a “theocratic” Islamic state and “export revolutionary Islam”, and remain today a benchmark for many religious fundamentalist and extremist groups.
Thus, Islamic fundamentalism as a religious-political movement was due to objective and specific causes of the historical development of the Arab-Muslim countries. Its ideologues have managed to create such a concept, which was the most understandable to the general public, but at the same time appealed to the intellectual demands of the national intelligentsia, disappointed in the course of the historical development of their countries.
Radical Islamic fundamentalists have transformed the ideas and slogans of pan-Islamism and reformers declared the goal of creating a single “ideal public education”, uniting all Muslims and based on the idea of “Islamic revival” — strengthening the role of Islam in all spheres of society.
The role of Islam in politics, economy, legal system, education, and almost all other areas of life has become a topical issue in the public debate in almost all Muslim countries. Particularly acute in the public and political debate in the Muslim countries raised the problems of inefficiency of most Muslim governments, the failure of nationalist ideologies, the disappointments in Western values and aspirations to the definition of its own identity.
Current trends indicate that the Islamic factor continues to have enduring effects on the formation of the political situation in the different regions. To strengthen this effect indicates the nature of the political development in Egypt, Turkey, Sudan, Algeria, Pakistan, Malaysia, Indonesia and other Muslim countries. On increasing the Islamic factor in the politics shows political and ethno-religious processes in Afghanistan and Iraq in the context of the ongoing confrontation between them. Expanding the geography of spreading Islam and various Islamist movements, including due to significant flows of migrants from Arab and Asian Muslim countries in Europe, USA, Canada, Australia.
Many of the principles underlying the reform movement in Islam, served as the ideological basis for the formation of radical fundamentalism, which represents a genuine threat to the existence of many states.
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