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Journal articles on the topic 'Islamism'

Author: Grafiati

Published: 4 June 2021

Last updated: 26 July 2025

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1

Kholiludin, Tedi. "Islamisme, Pos-Islamisme dan Islam Sipil: Membaca Arah Baru Gerakan Islam." IQTISAD 3, no. 1 (2016): 52. http://dx.doi.org/10.31942/iq.v3i1.2460.

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AbstrakDi ranah kajian Islam, perbedaan antara Islamisme dan Islam sering diabaikan atau bahkan dihilangkan. Namun, demi alasan yang akan menjadi lebih jelas pada penjelasan berikutnya, pembedaan tersebut penting bagi kepercayaan bahwa umat muslim bisa hidup damai dengan non muslim. Keimanan Islam bukanlah penghambat bagi perdamaian atau juga ancaman bagi non muslim lainnya. Di sisi lain, Islamisme menciptakan keretakan peradaban antara muslim dan non-muslim. Bukan hanya label “Yahudi dan tentara Perang Salib” yang dianggap sebagai musuh, tetapi juga menyasar non muslim lainnya: Hindu di Kashm

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Darmawan, Arif Budi, Ayu Dwi Susanti, Azinuddin Ikram Hakim, and Fadhil Naufal. "DI ANTARA DUA ARUS: STUDI FENOMENOLOGI NARASI PASCA ISLAMISME ANAK MUDA MUSLIM DI YOGYAKARTA." Jurnal Sosiologi Reflektif 15, no. 2 (2021): 318. http://dx.doi.org/10.14421/jsr.v15i2.2048.

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The end of the New Order era is an opportunity to develop a new structure in Indonesia. The beginning of the reformation era was marked by the emergence of the Islamist movements or the rising religious spirit era. In this article, the term Islamism is not defined as a discourse within politics of religion, but it refers to narrative spiritual expression in the public space. In a more specific way, this article would like to describe how young Muslims criticize Islamism in their daily lives. This research found that Islamism that occurs in family milieu and in the circle of a friendship has cr

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Harmakaputra, Hans Abdiel. "Islamism and Post-Islamism: “Non-Muslim” in Socio-Political Discourse of Pakistan, the United States, and Indonesia." Al-Jami'ah: Journal of Islamic Studies 53, no. 1 (2015): 179. http://dx.doi.org/10.14421/ajis.2015.531.179-204.

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Islamism is defined by Asef Bayat as ideologies and movements that strive to establish some kind of an ‘Islamic order,’ in the form of a religious state, sharia law, or moral codes. However, Bayat and other scholars have found that nowadays Islamism is changing and many countries share the traits of post-Islamism instead of Islamism. According to Bayat, post-Islamism is both condition and project to “conceptualize and strategize the rationale and modalities of transcending Islam in social, political, and intellectual domains.” In short, it has a hybrid tendency to combine Islam and democracy.

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Khayrullin, T. R. "Modern Islamism in foreign discourse." Herald of Omsk University. Series: Historical studies 9, no. 3 (35) (2022): 192–205. http://dx.doi.org/10.24147/2312-1300.2022.9(3).192-205.

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The article presents the results of a historiographical review of foreign scientific literature on the nature of Islamism. The relevance of the study is due to the increasing role of Islamist movements and Islamism in general in the destabilizing processes in the Middle East and North Africa. The systematic approach used in the study made it possible to analyze not only individual aspects of Islamism, but also to synthesize them into a single picture. Islamism as an ideological model replaced the previously dominant ideas of Arab nationalism, which flourished in the 1950s - 1960s. During this

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MURTAZIN, M. F. "Islam and Islamism: a Case Study of the Religion Transforming into the Politics." Outlines of global transformations: politics, economics, law 11, no. 4 (2018): 190–205. http://dx.doi.org/10.23932/2542-0240-2018-11-4-190-205.

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The article deals with the principal peculiar differences between Islam as a religious system versus Islamism as a political ideology. Despite of some religious roots connecting Islamism with the theological system of Islam at the early stage each subsequent step of Islamist progress was in its way to the political transformation as an ideology but not a religious phenomenon. So it means the differentiation of Islam as a religious idea and Islamism as a political concept. This work analyses the origins and transformations of Islamism in its different types including the Sunni and Shi’i branche

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Hilmy, Masdar. "THE CONFIGURATION OF RADICAL ISLAMISM IN INDONESIA: Some Contemporary Assessments and Trajectories." Al-Tahrir: Jurnal Pemikiran Islam 14, no. 1 (2014): 1. http://dx.doi.org/10.21154/al-tahrir.v14i1.84.

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<em>This paper<strong> </strong>attempts at analyzing the configuration of radical Islamism in contemporary Indonesia. The basic argument developed throughout this paper is that the reality of radical Islamism will always exist as long as all necessary conditions are there. Adopting the opportunity structure theory, among the necessary conditions that lead to the birth and existence of radical Islamism are: 1) Islamist ideology derived from the sacred texts, the Qur’an and Sunnah; 2) socio-political setting and issues where Muslims live; 3) actors, the Islamists, who craft th

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Bayat, Asef. "O postislamizmu općenito / Post-Islamism at large." Context: Journal of Interdisciplinary Studies 4, no. 2 (2022): 53–78. http://dx.doi.org/10.55425/23036966.2017.4.2.53.

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In an earlier work Making Islam Democratic (2007), I attempted to interrogate the infamous question of whether Islam was compatible with democracy. I concluded that whereas Islamism (understood as deploying Islam as a political project to establish Islamic state) was unlikely to embrace democratic polity, ‘post-Islamism’ could. My early formulation of ‘post-Islamism’ was based primarily on the experience of Iran in the late 1990s. In this essay I try to see how much this concept has a broader resonance, given that Islamist movements in the Muslim world have experienced significant changes in t

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Khayrullin, Timur. "Islamism in the Foreign Discourse of the 21st Century." Uchenie zapiski Instituta Afriki RAN 61, no. 4 (2022): 70–83. http://dx.doi.org/10.31132/2412-5717-2022-61-4-70-83.

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The article presents the results of a historiographical review of foreign scientific literature on the nature of Islamism in the 21st century. An important role in the foreign discourse of the 21st century was played by the study of the radical component in Islamism, which has various modifications and shades. In addition to studying radicalism and studying the issue of the social base of Islamism, special attention is paid to its political features and definition. The events of the Arab Spring led to speculation about another «decline of Islamism». According to foreign scholars, Islamism fail

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Khairullin, T. R. "Trends in Political Islam: Transition towards Liberalization." Herald of the Russian Academy of Sciences 92, S2 (2022): S100—S104. http://dx.doi.org/10.1134/s1019331622080056.

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Abstract The evolution of Islamism/political Islam as an ideological system is analyzed. This system was formed in the 1970s‒1980s and initially played the role of a progressive and alternative model, replacing the previously dominant ideas of Arab nationalism. However, the Islamists failed to fully achieve one of their main goals—the creation of an Islamic state—because of the deterrence of secular authoritarian states. The events in the Persian Gulf and the temporary drop in oil prices in the late 1990s aggravated the ideological crisis of Islamism and led to its rethinking. As a solution, a

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Khairullin, Timur R. "Post-islamism: features, processes and prospects." Asia and Africa Today, no. 9 (2021): 34. http://dx.doi.org/10.31857/s032150750016589-9.

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The article is devoted to the analysis of such an ambiguous phenomenon as Post-Islamism, which emerged as an alternative to the ideas of Islamism that were subjected to the crisis in the 1990s. A distinctive feature of Post-Islamic ideas is their compatibility with the principles of democracy in a globalizing world. Unlike Islamism, Post-Islamism focuses on the rights of an individual instead of his duties. However, these progressive ideas could not become a full-fledged replacement for Islamism, since the decline in its popularity at the end of the XX century turned out to be temporary. The s

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Rabil, Robert G. "FATHI YAKAN THE PIONEER OF ISLAMIC ACTIVISM IN LEBANON." Levantine Review 2, no. 1 (2013): 54. http://dx.doi.org/10.6017/lev.v2i1.5082.

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This article explores the ideology of Fathi Yakan, the pioneer of Sunni Islamism in Lebanon and a principal founder of the Islamist party al-‐Jama'a al-‐Islamiya. It also traces the establishment of al_Jama'a as the first organized Islamist party in Lebanon. As Secretary General of al-‐Jama'a, Fathi Yakan blazed the ideological trail for Islamism's participation in Lebanon's political realm. Significantly, Yakan's political activism, in much the same vein as that of Druze "Socialist" Kamal Jumblat, was also more about removing Maronite hegemony over the state.

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Cavatorta, Francesco, and Raquel Ojeda Garcia. "Islamism in Mauritania and the narrative of political moderation." Journal of Modern African Studies 55, no. 2 (2017): 301–25. http://dx.doi.org/10.1017/s0022278x17000039.

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ABSTRACTThe rise of Islamism following the Arab Spring has renewed interest in the democratic credibility of Islamist parties and movements. Focusing on the case of Mauritania's Islamists this article analyses the validity of the moderation hypothesis and argues that for some Islamist parties, moderation, when historically situated, has always been a key trait. The case of Mauritanian Islamism is interesting because it takes place within an intellectual and geographical place that straddles both the Arab world and sub-Saharan Africa, therefore providing insights on how Islamism has become an i

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Imad, Abdul Ghani. "Post-Islamism." Contemporary Arab Affairs 12, no. 3 (2019): 3–20. http://dx.doi.org/10.1525/caa.2019.123001.

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The thesis of political Islam’s failure reignites a deep discussion of fundamental questions. At the same time, it opens the door for a discussion of post Islamism as a concept, a term, and a phase. The term “post-Islamism,” like every “post-” term, is undoubtedly characterized by an extremely fluid definition. This leads to certain interpretations expiring without establishing others and to profound transformations occurring within an intellectual and social phenomenon that presages that it will evolve away from its original form. In no circumstance, however, will what comes after resemble wh

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Tomac, Ayca. "‘Rejecting the Legacy, Restoring the Honor’: The Anti-Capitalist Muslims in Turkey." Religions 11, no. 11 (2020): 621. http://dx.doi.org/10.3390/rel11110621.

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Post-Islamism as coined by Asef Bayat in 1996 laid the framework to analyze rapid and fundamental changes in social and political life of the Muslim world. However, this paper argues that the scholarship around post-Islamism disregards neoliberal structuration introduced and expanded by post-Islamist parties and movements (such as the Justice and Development Party of Turkey). This structuration, coupled with the legacies of anti-left sentiments in preceding Islamist movements, stifles the Muslim youth in the region whose frustrations and aspirations are left silenced. Based on my ethnographic

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Fuad, Ahmad Nur, Slamet Muliono Redjosari, and Rofhani Rofhani. "From Islamism to Democracy: The Case of Rached Ghannouchi and Ennahda of Tunisia." Islamica: Jurnal Studi Keislaman 17, no. 2 (2023): 244–67. http://dx.doi.org/10.15642/islamica.2023.17.2.244-267.

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This article examines the shift of Rached Ghannouchi and Ennahda party from Islamism to democracy. This article analyzes Ghannouchi’s early Islamist ideology and confrontational approach to politics, as well as his exposure to democratic systems, which led to a reevaluation of his views on democracy, following the failure of Ennahda’s early attempts at revolutionary Islamism in the 1980s and 1990s, which prompted Ghannouchi to reconsider his approach to politics and Islamism. This led to a shift towards a more moderate and inclusive approach to politics, culminating in Ennahda’s participation

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Saalfeld, Jannis. "Rejectionist Islamism in sub-Saharan Africa." International Affairs 98, no. 2 (2022): 493–508. http://dx.doi.org/10.1093/ia/iiac016.

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Abstract This article contributes to a better understanding of the dynamics of Islamist mobilization in sub-Saharan Africa. Since the late 1980s, several African societies have witnessed significant Islamist violence. Against this background, the article provides a typology of rejectionist Islamism, a strain of Islamism that has left a major imprint both on East and West African settings. While rejectionist Islamist groups share as their common denominator the explicit negation of the nation state's legitimacy, they can be differentiated according to whether they violently challenge the state

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Permata, Ahmad Norma. "IDEALISM, PRAGMATISM, OPPORTUNISM: Explaining Islamist Movements in Contemporary Indonesia." Jurnal Sosiologi Agama 17, no. 2 (2023): 217–136. http://dx.doi.org/10.14421/jsa.2023.172-05.

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Since democratization, Islamists in Indonesia have had a surprisingly significant influence. While scholars once believed that Islamist movements were marginal and losing influence, the mass mobilizations of December 2016 and Islamists’ centrality to the 2019 Presidential election has forced scholars to reconsider the power and place of Islamism in Indonesia. However, existing studies seemed constrained by the uncritical assumption of Islamism as an ideology directly influencing behaviors. This article suggests that one way to move the literature forward is to take Islamism as a mental model,

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Alagha, Joseph. "Hizbullah’s Post-Islamist Trends in the Performing Arts." Religions 11, no. 12 (2020): 645. http://dx.doi.org/10.3390/rel11120645.

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This article outlines Hizbullah’s shift to post-Islamism and its various cultural activities in Lebanese society that underpin this shift. The Party’s involvement in these activities is integrated in current research on post-Islamism and its various social, political, and cultural manifestations. In its Islamist stage, Hizbullah anathematized the Lebanese political system and state institutions. In its post-Islamist phase, Hizbullah became pragmatic by embarking on a policy of opening-up (infitah) in politics along with cultural and social practices. This article studies Hizbullah’s popular cu

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Ibrahim, Muhammad Khalis. "Menilai Semula ‘Kegagalan Islamisme’ Berdasarkan Sejarah dan Perkembangannya di Turkiye Revisiting the ‘Failure of Islamism’ Based on Its History and Development in Turkiye." Journal of Al-Tamaddun 19, no. 2 (2024): 53–72. https://doi.org/10.22452/jat.vol19no2.4.

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Studies on Islamism have been extensively conducted, including that of Olivier Roy on the ‘failure of Islamism.’ According to Roy, Islamist movements are bound to fail due to the difficulties of adapting Islamic political ideas to contemporary political contexts. Roy’s perspective is shared by several other scholars, who view this failure from different perspectives. This study aims to revisit the failure of Islamism. The views of scholars supporting this premise are consolidated under ‘the failure of Islamism thesis,’ which is objectively assessed in this study. The assessment focuses on the

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Collins, Kathleen. "Ideas, Networks, and Islamist Movements: Evidence from Central Asia and the Caucasus." World Politics 60, no. 1 (2007): 64–96. http://dx.doi.org/10.1353/wp.0.0002.

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Two major questions are seldom addressed in the literature on Islamism and opposition social movements more generally: (1) what explains the relative success or failure of Islamist groups in mobilizing a social base and (2) what role do Islamist ideas play in attracting support. Islamist movements vary significantly in their origins, leadership, ideas, and strategies. In answering these important questions, this article offers three main propositions: that under certain conditions, Islamism can emerge as a powerful idea that generates social appeal; that to be successful, Islamist organization

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Abdul Rahman Puteh, Al Chaidar, and Ade Ikhsan Kamil. "Islamist Networks in Southeast Asia." Aceh Anthropological Journal 8, no. 1 (2024): 119. http://dx.doi.org/10.29103/aaj.v8i1.15968.

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Before we examine the Islamist networks in Southeast Asia, we need to clarify what we mean by Islamism and jihadism. These are two related but distinct concepts that often cause confusion and misunderstanding. Islamism is a political ideology that seeks to apply Islamic principles and values to public life. Jihadism is a militant strategy that uses violence and armed struggle to achieve Islamic goals. Islamism and jihadism are not synonymous, nor are they mutually exclusive. There are different types of Islamists and jihadists, and they do not always agree or cooperate with each other. We will

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Fauzi, M. Nur. "Mengurai Paradigma Pemikiran Gerakan Islamisme dan Pos-Islamisme di Era Kontemporer." Tribakti: Jurnal Pemikiran Keislaman 32, no. 1 (2021): 181–204. http://dx.doi.org/10.33367/tribakti.v32i1.1396.

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This article discusses the paradigm of thought of Islam transnational movement to spread its ideas and discourse in the public sphere. The Islamic transnational movement on this research focused on Islamism and Post Islamism. The research tries to answer a few questions the idea and discourse, shifting paradigm of idea and discourse from Islamism to Post Islamism, and its response to the discourse that grow up from Western civilization. This research founded that it is significant of Islamic shifting paradigm from both Islamic movements. At last, the shifting of the Islamic paradigm caused the

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Zulfadli, Zulfadli. "Kontestasi Ormas Islamis di Indonesia." Al-Tahrir: Jurnal Pemikiran Islam 18, no. 1 (2018): 63. http://dx.doi.org/10.21154/altahrir.v18i1.1176.

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Abstract: This article discussed about contestation of Islamist mass groups in Indonesia. In general, Islamists or Islamism refers to an islamic organizations which based their political ideology on Islam. This study finds out what strategies used by the islamist group to attain their political agenda and its implications when they are confronting with other mainstream and islamic group. This research uses qualitative method with a descriptive analysis approach. This research used theoritical framework of Islamic Revivalism, Political Islam, Islamism and Social Movement theory. The result of t

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Tambunan, Elia. "INDONESIAN ISLAMISM: THE WAR OF ISLAMIC LITERACY FROM MILLENNIALISM TO RADICALISM." AKADEMIKA: Jurnal Pemikiran Islam 24, no. 1 (2019): 1. http://dx.doi.org/10.32332/akademika.v24i1.1612.

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This paper shows another dimension of the phenomenon of Islamism Indonesia. By doing the interpretation of a number of circumstantial historical Islam literacy with traces of the historical aspect as the research methodology, the authors found one important factor that gave birth to Islamism Indonesia is literacy not just ideology as believed by many scholars. The resulting literacy evolved in various forms of media, and thus generated by the Indonesia who settled in the Middle East, Islamic Indonesia elite, and ustad virtual at the estuary of the society in the war on Islam. This paper contri

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Fasihi, Simin. "Sayyid Jamāl ad-Dīn Asadābādī Revisited: Reinvigorating the Emancipatory Potential of Post-Islamism." Religions 12, no. 1 (2021): 41. http://dx.doi.org/10.3390/rel12010041.

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This article seeks to provide a framework for rereading the works of Sayyid Jamāl ad-Dīn Asadābādī/Afghani in accordance with the main characteristics of “post-Islamism”, which was coined and conceptualized by Asef Bayat. Although the term “post-Islamism” was not explicitly used by Asadābādī/Afghani himself, I argue that we may find some of the main features of a post-Islamist discourse in his works. Hence, in this article, post-Islamism does not refer to an era or a historical period, but to an intellectual discourse or project; it is understood conceptually rather than historically. I argue

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Fasihi, Simin. "Sayyid Jamāl ad-Dīn Asadābādī Revisited: Reinvigorating the Emancipatory Potential of Post-Islamism." Religions 12, no. 1 (2021): 41. http://dx.doi.org/10.3390/rel12010041.

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This article seeks to provide a framework for rereading the works of Sayyid Jamāl ad-Dīn Asadābādī/Afghani in accordance with the main characteristics of “post-Islamism”, which was coined and conceptualized by Asef Bayat. Although the term “post-Islamism” was not explicitly used by Asadābādī/Afghani himself, I argue that we may find some of the main features of a post-Islamist discourse in his works. Hence, in this article, post-Islamism does not refer to an era or a historical period, but to an intellectual discourse or project; it is understood conceptually rather than historically. I argue

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Mohiuddin, Asif. "Islamism and Globalisation: Unpacking the Dialectics of Ideology and Socio-economic Change in the Middle East." Journal of Globalization Studies 15, no. 1 (2024): 180–98. http://dx.doi.org/10.30884/jogs/2024.01.10.

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The ascension of Islamism in the Middle East is an articulation of the profound and far-reaching transformations transpiring within the political and cultural spheres. As a construct, Islamism is at the center of the public discourse regarding the interplay between Islam, Muslims and power. Despite disparities among Islamists in their perceptions of extremism, political participation and societal engagement, they hold in common several fundamental ideological tenets. Notwithstanding the enigmatic nature of these tenets, the diversity among Islamists in the extent to which they materialize thes

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Duraesa, Muhammad Abzar, and Muzayyin Ahyar. "Reproliferation of Islamist Movement in Surakarta: Trajectory and Strategy in The Post Democratization Indonesia." DINIKA : Academic Journal of Islamic Studies 4, no. 2 (2019): 201. http://dx.doi.org/10.22515/dinika.v4i2.1637.

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Islamist movement has been proliferating in line with the historical trajectory of Indonesia's political journey; starting from the colonial regime, in the beginning of independence, New Order regime and today’s Era Reformasi. The process of Democratization and modernization lead the ideology of Islamism to a new phase of religious movement. Along with the growth of democracy in Indonesia, Islamist movement precisely shows its existence intensely in public sphere. The opening canals of freedom in the Reformation Era became a new space for ideology of Islamism to evolve and adapt some strategie

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Dr., Samin Ustiashvili1*. "Navigating the Summit: Analyzing the Rise of Islamism in the European Union and Its Socio-Political Implications." MSI Journal of Arts, Law and Justice (MSIJALJ) Volume 2, Issue 5 (2025): 89–103. https://doi.org/10.5281/zenodo.15453666.

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The rise of Islamism in the European Union (EU) has been one of the most disturbing phenomena hitherto. It is a buzzword that connotes all political organizations or groups that promote/propose a political system that complies with the principles of Islamic religion. Although Islamism is not a single and unitary philosophy, it includes an extensive range of political, societal, and spiritual perspectives, from soft to hard. These recent Islamist trends in Europe, especially in the context of Muslim communities in EU member states, raise important issues concerning integration, identity, social

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Ahyar, Muzayyin. "Is Islam Compatible With Democracy? Islamist Movement’s Trajectory on Democratization in Indonesia." Walisongo: Jurnal Penelitian Sosial Keagamaan 25, no. 1 (2017): 139. http://dx.doi.org/10.21580/ws.25.1.1335.

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<p class="ABSTRACT"><span lang="EN">The democratization process in Indonesia is in line with the emergence several Islamic mass organizations which accept or rejected the concept of democracy. Since the pre-independence era, Indonesia has been facing some Islamist groups that opposed to state’s ideology of democracy. This article presents the discussion among scholars about the compatibility between Islamic norms and democratic values, and in what position Indonesia is. The dealing question with the discussion is; does the proliferation of radical Islamist movement signify the inco

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IBRAHIM, Gusti Haikal, and Myrna LAKSMAN-HUNTLEY. "Marine Le Pen anti-islamism propaganda." FRANCISOLA 8, no. 2 (2023): 72–85. http://dx.doi.org/10.17509/francisola.v8i2.67836.

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RÉSUMÉ. L'islamisme est une doctrine politique qui poursuit l'application exclusive des valeurs islamiques dans la politique et la société. En tant que question de sécurité de l'État, l'islamisme est également devenu une préoccupation politique pour le gouvernement français, y compris Marine Le Pen, pour le combattre sous forme de propagande. Cette recherche vise à montrer que Marine Le Pen utilise la structure des phrases dans l'une de ses interviews dans l'émission politique en direct Le Grand Jury pour propager publiquement l'anti-islamisme afin qu'il puisse influencer l'opinion publique fr

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Mustafa Ali, Nada. "Sudan after Al-Turabi." Hawwa 14, no. 1 (2016): 3–19. http://dx.doi.org/10.1163/15692086-12341304.

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The death of Sudanese Islamist ideologue Hassan Al-Turabi (1932–2016) warrants an examination of Al-Turabi’s and Islamism’s legacy in Sudan and in the broader Middle East and Africa regions. This article outlines the reasons for the rise of Islamism and extremism in these regions, and argues that this rise is rooted, among other factors, in local and global processes that exacerbated inequalities within and between countries in the two regions; and between these regions and other parts of the world. The article further examines the gendered politics of the National Islamic Front (nif)/National

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Muhaimin, Ramdhan, Nizar Umar, and Firda Amaliyah. "Analisis Komparatif Model Dialektika Pos-Islamisme di Dunia Islam antara Arab Saudi dan Iran." POLITEA 6, no. 2 (2023): 254. http://dx.doi.org/10.21043/politea.v6i2.23460.

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<p><em>This study aims to analyze the relationship between Islam and the state in Saudi Arabia and Iran, using the approach of post-Islamism. Post-Islamism is a concept that refers to the shift of Islamist groups towards modernity and democracy. It was first introduced by Iranian intellectual, Asef Bayat, in the 1990s. Since then, it has been used to analyze the phenomenon of political Islam in different countries, especially after the Cold War. In Saudi Arabia, changes have occurred since Mohammed bin Salman was appointed as crown prince in 2016. In Iran, civil society actions, su

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Wagemakers, Joas. "Citizenship in the Writings of a Post-Islamist Ex-Muslim Brother: The Case of Ruhayyil Gharayiba." Religions 14, no. 4 (2023): 488. http://dx.doi.org/10.3390/rel14040488.

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The literature on post-Islamism has paid little attention to citizenship and has largely ignored how conceptual reform on this topic is supported by reinterpretations of the sharia. This article addresses this issue by focussing on the Jordanian ex-Muslim Brother Ruhayyil Gharayiba, who has been at the forefront of post-Islamist reform in his country, including with regard to citizenship. Based on an extensive reading of Gharayiba’s own work in Arabic as well as multiple interviews with him, it seeks to answer the following question: to what extent and how has Gharayiba built a conceptual as w

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Okta Nurul Hidayati. "Philanthropy in Majelis Taklim as Contesting Space: Between Women’s Subjectivities and Islamist Movement in Surakarta." DINIKA : Academic Journal of Islamic Studies 7, no. 1 (2022): 1–28. http://dx.doi.org/10.22515/dinika.v7i1.5130.

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This study examines the response of the women’s majelis taklimin Surakarta to the Islamist movement, through philanthropic activities.This study is focused on interviewing the congregations and the administrators of three majelis taklim-Al Husna, Humaira, and Da'wah Squad. I argue that majelis taklimis a space to express women’s subjectivities and pieties. This study shows that there are divided philanthropic activities at the group and individual level.At the group (majelis) level, especially at Al Husna, there is a potential for expansion of the Islamist movement proven by their support of t

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Zherlitsyna, Natalia A. "Post-Islamism: From Islamism to Muslim Democracy? Transformation of Islamist Parties in Tunisia and Morocco." Asia and Africa Today, no. 8 (2022): 50. http://dx.doi.org/10.31857/s032150750021339-4.

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The article analyzes the transformation of the parties of political Islam in and after coming to power as a result of the revolutionary events of the Arab Spring. It was then, in the 2010s, after decades of repression and isolation, that adherents of political Islam had the opportunity to become key players on the new political scene in the region. Political Islam as a modern ideology faces fundamental existential questions about the nature and relevance of Islamism as a political project, and the issue of Islamists’ participation in the political life of the Muslim world is becoming increasin

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Agustina, Eky Diaz Nurul, Shabri Sentosa, and Umaya Resa Wijayanti. "Pan-Islamism: Ideas and Their Influence on Education in West Java." Adabuna: Jurnal Pendidikan dan Pemikiran 4, no. 1 (2024): 45–58. https://doi.org/10.38073/adabuna.v4i1.1975.

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Pan-Islamism is an ideological movement that emerged as a reaction to colonialism, political fragmentation, and modernization, with the aim of uniting Muslims throughout the world. In the 20th century, Pan-Islamism exerted a significant influence in West Java, particularly through the dissemination of Pan-Islamic values through Islamic boarding schools and madrasahs. This study aims to understand how the ideology of pan-Islamism has been integrated into the education system in West Java and its impact on the formation of religious and social identity of the Muslim community. By using a qualita

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Cavatorta, Francesco, and Stefano Torelli. "From Victim to Hangman? Ennahda, Salafism and the Tunisian Transition." Religions 12, no. 2 (2021): 76. http://dx.doi.org/10.3390/rel12020076.

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The article revisits the notion of post-Islamism that Roy and Bayat put forth to investigate its usefulness in analysing the Tunisian party Ennahda and its role in the Tunisian transition. The article argues that the notion of post-Islamism does not fully capture the ideological and political evolution of Islamist parties, which, despite having abandoned their revolutionary ethos, still compete in the political arena through religious categories that subsume politics to Islam. It is only by taking seriously these religious categories that one can understand how Ennahda dealt with the challenge

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DeGregorio, Christina. "Islamism in Politics: Integration and Persecution in Egypt." Al-Jami'ah: Journal of Islamic Studies 48, no. 2 (2010): 343–63. http://dx.doi.org/10.14421/ajis.2010.482.343-363.

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This paper tries to portray the why in which Islamism reacted to political constellation in the Egyptian context from the time of Anwar Sadat to of Hosni Mubarak. It shows that the Egyptian government from time to time often adopts a harsh policy toward any forms of extremism in the name of Islam. However, persecution led to nothing but the increase of radical Islamism. This occurred because the Islamist movement failed to integrate their ideas in the real political domain. Failure in integration to both political and social life fueled further exclusivism.

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Aji, Herlambang Andi. "Narasi Islamisme dan Pesantren: Pola Penolakan Islam Politik Di Pondok Pesantren Gontor Ponorogo." JURNAL PENELITIAN KEISLAMAN 15, no. 2 (2020): 85–94. http://dx.doi.org/10.20414/jpk.v15i2.1623.

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Abstrak: Polemik yang terjadi antara agama dan negara-bangsa sangat recurrent dan berpotensi menguat ketika terjadi beberapa perubahan penting dalam lanskap politik. Pesantren merupakan salah satu benteng terhadap narasi Islamisme. Setiap pesantren memiliki pola penolakan yang berbeda. Fokus penelitian ini adalah pola penolakan narasi Islamisme di pondok pesantren modern Gontor. Tujuan penelitian ini adalah untuk menjelaskan narasi Islamisme dan pola penolakannya di Pondok Modern Darussalam Gontor. Metode penelitian yang digunakan adalah etnografis dalam pengertian untuk memahami praktik serta

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Nosenko, T. "Long War against Terror." World Economy and International Relations, no. 4 (2010): 31–41. http://dx.doi.org/10.20542/0131-2227-2010-4-31-41.

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In the article, different reasons for the long-lasting war against international terrorism under the Islamist banner are analysed. Notwithstanding the "Al-Qaeda's" weakening, since autumn 2001, many new groups have sprung up threatening the international security. Till now, the war has been waged only against terrorists, but no serious attention has been paid to neutralization of radical Islamism as an ideology causing terrorism. In connection with the military actions in Iraq and Afghanistan, anti-western feelings have been growing up breeding radical Islamism. It is emphasized in the article

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Rahman, Md Mizanur. "Triangular Confluence: Islam and Modernity in Bangladesh." Journal of Asian and African Studies 53, no. 6 (2017): 866–79. http://dx.doi.org/10.1177/0021909617747639.

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This paper attempts to investigate modernity in contemporary Bangladesh, going beyond the Secularism–Islamism binary, and arguing that modernity in Bangladesh should be understood by considering the triangular confluence of the impact of the Bengal Renaissance, the rise of Islamism, and the consequences of globalization. Based on history, the paper describes the movements and mechanisms of liberalist and Islamist modernizing approaches and examines their impact on dominant modernization debates in present Bangladesh. This paper examines why secularism became so contested in Bangladesh, why the

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Yenigun, Halil Ibrahim. "Turkish Islamism in the Post-gezi Park Era." American Journal of Islam and Society 31, no. 1 (2014): 140–54. http://dx.doi.org/10.35632/ajis.v31i1.1032.

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The Gezi Park protests have stirred serious controversy both insideand outside Turkey on the JDP’s ruling style and ideology. By drawingon el-Affendi’s distinction between the Medina and Damascusmodels, I discuss the Islamist opposition to Erdoğan during the Gezievents. I argue that notwithstanding his recent Islamization policies,Erdoğan’s JDP is a conservative party that caters to Muslim nationalismwhile a new Islamism as an ethico-political ideal has been inthe making by the praxis of the new Islamist youth.

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Mohiuddin, Asif, and Abd Hadi Bin Borham. "Islamism in Transition." Contemporary Arab Affairs 16, no. 4 (2023): 397–416. http://dx.doi.org/10.1163/17550920-bja00014.

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Abstract This article examines the political inclusion of Islamist groups in the Middle East, beginning with a general overview of Islamism’s typologies. It is argued that Islamist movements are multifaceted not just conceptually and practically, but also in terms of moderation, dogmatism and their adaptation to contemporary trends for self-preservation and the desire for political power, for example. The essential Islamic teachings, subject to various interpretations, are a foundation for the diversity of these movements. Islamic groups have proven they are capable of developing effective pol

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Fair, C. Christine, and Parina Patel. "Rational Islamists: Islamism and regime preferences in Bangladesh." Democratization 27, no. 4 (2020): 547–69. http://dx.doi.org/10.1080/13510347.2019.1702026.

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IQTIDAR, HUMEIRA. "Secularism Beyond the State: the ‘State’ and the ‘Market’ in Islamist Imagination." Modern Asian Studies 45, no. 3 (2011): 535–64. http://dx.doi.org/10.1017/s0026749x11000217.

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AbstractThis paper will build on my ethnographic engagement with the Jamaat-e-Islami to explore aspects of a shift in Islamist practice and imagination from the ‘state’ as the inspiration for projects and movements to the ‘market’. In doing so I hope to investigate not just what this might tell us about Islamism in Pakistan, but also about the ability of the state to manage religion more generally. My aim is three-fold: first, to record the particular modalities of changes within Islamism in Pakistan; second, to show that these shifts betray a closer alignment between the global political imag

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Mukarromah, Mukarromah. "Islam Santuy in Cyberspace: Existence, Contestation and Resistance." Al-Jadwa: Jurnal Studi Islam 4, no. 1 (2024): 130–45. https://doi.org/10.38073/aljadwa.v4i1.2199.

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The Indonesian millennial generation tends to be influenced by extreme Islamist movements on social media, which challenge the idea of moderate Islam. This research aims to examine the message and implications of the “NU Garis Lucu” da’wah in the efforts of existence, resistance, and contestation with the Islamism Movement in cyberspace. This research method uses qualitative analysis using Roland Barthes’ semiotics and Norman Fairclough’s Critical Discourse Analysis. The results of the study concluded that the message of the “NU Garis Lucu” da’wah in relation to contestation and resistance wit

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Mozafari, Arshavez. "Psychoanalysis and the Challenge of Islam." American Journal of Islam and Society 27, no. 3 (2010): 98–100. http://dx.doi.org/10.35632/ajis.v27i3.1308.

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As a particular outgrowth of modernity, Islamism has garnered the attentionof a great many theorists. In Psychoanalysis and the Challenge ofIslam, Fethi Benslama, a psychoanalyst and professor, elaborates upon theprecise undergirding apparatus that sustains the logic of Islamism as arecently conceived phenomenon. The book attempts to clearly define thelogical progression of Islamism since its point of conception. This point islocated in the colonial era, when “traditional” Islam was put under theintense strain of a developed European modernity. The violent break, alongwith all the baggage that

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O’Brien, Peter. "Islamophobia, Euro-Islam, Islamism, and Post-Islamism." American Journal of Islamic Social Sciences 30, no. 3 (2013): 59–93. http://dx.doi.org/10.35632/ajiss.v30i3.302.

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Modern secularism, as theorized by such prominent liberal philosophers as John Rawls and Jürgen Habermas, prescribes that the state should treat all religions equally on the condition that they and their adherents relinquish their theocratic aspirations and recognize the political sovereignty and superiority of man-made law. Convinced that the secular bargain undermines the moral virtue of society and its members, a small, fragmented, but nevertheless conspicuous number of Islamists in Europe prefer to observe Islamic law in all walks of life, private and public. Alarmed by Islamists and infor

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O’Brien, Peter. "Islamophobia, Euro-Islam, Islamism, and Post-Islamism." American Journal of Islam and Society 30, no. 3 (2013): 59–93. http://dx.doi.org/10.35632/ajis.v30i3.302.

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Modern secularism, as theorized by such prominent liberal philosophers as John Rawls and Jürgen Habermas, prescribes that the state should treat all religions equally on the condition that they and their adherents relinquish their theocratic aspirations and recognize the political sovereignty and superiority of man-made law. Convinced that the secular bargain undermines the moral virtue of society and its members, a small, fragmented, but nevertheless conspicuous number of Islamists in Europe prefer to observe Islamic law in all walks of life, private and public. Alarmed by Islamists and infor

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