By Shahram Akbarzadeh
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Additional resources for Islam and Political Violence: Muslim Diaspora and Radicalism in the West
Sample text
The ideology of jihadism challenges these states. In Qutb’s vision of an Islamic peace, the jihad determined by the worldview of acting fi sabil Allah (in the path of God) for expanding the abode of Islam within an alleged order of the Islamicate to the entire world is directed against both, the West and Islamic Westernised elites, which are othered equally. In short, there are conflicting visions. 19 The addressed conflict in world affairs on a non-state level is grounded on the current politicisation of religion, a phenomenon that is clearly not restricted to Islam.
While they were clearly less than a success, riven by the competing dynastic rivalries of the Middle East (notably Hashimite, Saudi, and Egyptian), they offered nonetheless a rudimentary form of joint action. Government circles in Europe displayed at times an unwarranted anxiety about these meetings, which, no doubt, refracted on elite sentiment within Muslim societies, encouraging pan-Islamic advocates to redouble their efforts. 10 Joining with the Muslim intellectual ferment and the political agitation of the congresses were the influential writings of the Orientalists.
Particularistic identities were validated, despite the logic of pan-Islamic unity, precisely because they were in part expressed in the universalist language of Islam. Each sought to consolidate his rule by appealing to a larger mission and by encouraging a political identity that intersected with the wider Islamic one. If panIslam had been essentialised, then it was also a tool used to legitimise oneself and to devalue competitors. Reclaiming the Umma As we have seen, the imagining of pan-Islam occurred over time, but was largely a phenomenon of the late nineteenth and early twentieth century.
