By Ibrahim M. Abu-Rabi'
The modern Arab Reader on Political Islam brings jointly the writings of hugely influential figures within the box of Islamism within the modern Arab global, lots of whose writings have by no means been to be had ahead of in English.
Addressing the foremost matters similar to human rights, civil society, secularism, globalisation and ummah, and the influence of the West at the glossy Arab international, this is often the right start line for college kids and teachers trying to comprehend 'Political Islam' in modern Arab and Muslim societies.
The participants contain such very important Islamist thinkers and activists as Abdullah Azzam, vital to the unfold of Islamism in Afghanistan, Sayyid Muhammad Hussain Fadlallah, a tremendous Shiite determine in modern Lebanon and Ahmad Bin Yousuf, a political consultant to Akram Haniyya in Gaza.
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Additional info for The Contemporary Arab Reader on Political Islam
The benefit from this superiority is to follow in their footsteps. However, embracing a new legal school, called Salafiyyah, which is based on fanaticism, has nothing to do with following the right path, and differs from it in general and particular details. However, is there a difference between this type of belonging [tamadhhub] and following the ways of the ancestors? To start with, the difference is huge. It is akin to our saying Mohammadans or Muslims. As is well known, for a long time Orientalists have referred to Muslims as Mohammadans, which is not acceptable from an Islamic perspective, as well as from the perspective of righteous Muslim life.
The Islamists’ views on the Liberation Party vary. Some doubt the origin and the goals of the party. They do not consider its establishment to have been authentic. Rather, they feel that the aim was to confuse people and foster doubt about already established movements or groups. Those who hold this view find justification in the ambiguity which shrouds the Liberation Party and its leaders. They also find support in what was stated in the introduction of the Partisan Bloc, which considered all groups, blocs, and movements which preceded the Liberation Party as failures and founded on false premises.
This means that it carries the heritage of Prophethood and the message of Islam in modern times. It carries this heritage with all its dimensions and responsibilities. The movement carries the Islamic da’wah as an ideology which exposes the falsehood of other oppressive and materialistic ideas, principles, and philosophies. It also carries the da’wah as a struggle which opposes all forms of evil and destroys all tyrants until there is no persecution, until religion is wholly for Allah, and until an Islamic state, which will spread virtue and achieve security, justice, and equality for all, is established.