هل يصبح الإسلام ديموقراطيًا: الحركات الاجتماعية وتحول ما بعد الإسلاموية

Stanford Studies in Middle Eastern and Islamic Societies and Cultures

by Asef Bayat, آصف بيات, أحمد زايد (Translator)

هل يصبح الإسلام ديموقراطيا بقلم آصف بيات ... ما بعد الإسلاموية هو مصطلح جديد في العلوم السياسية، أدى تعريفه وإمكانية تطبيقه إلى نقاش فكري، آصف بيات وأوليفر روي من بين المهندسين الرئيسيين للفكرة. استخدم المصطلح من قبل بيات للإشارة إلى «اتجاه» نحو إعادة علمنة الإسلام بعد «استنفاد» الإسلام السياسي. بواسطة أوليفييه كاريه للإشارة إلى حقبة ما قبل التاريخ الإسلامي حيث تم فصل المجالات السياسية والعسكرية والدينية. قبل أوليفييه روي إلى الاعتراف بأنه بعد جهود متكررة فشل الإسلاميون في وضع «مخطط ملموس وقابل للتطبيق للمجتمع»، ومصطفى أكيول للإشارة إلى رد فعل عنيف ضد الإسلاموية في دول مثل تركيا وإيران والسودان. صاغ هذا المصطلح عالم الاجتماع السياسي الإيراني آصف بيات، ثم أستاذ علم الاجتماع بالجامعة الأمريكية بالقاهرة في مقال نُشر عام 1996 في مجلة Middle East Critique. وأوضح بيات ذلك على أنه «حالة استنفدت فيها جاذبية الإسلاموية وطاقتها ورموزها ومصادر شرعيتها، بعد مرحلة من التجريب، حتى بين مؤيديها المتحمسين في السابق. وعلى هذا النحو، فإن ما بعد الإسلاموية ليس معاديًا للإسلام، بل يعكس نزعة لإعادة علم الدين». كانت تتعلق في الأصل بإيران فقط، حيث «يتم التعبير عن ما بعد الإسلاموية في فكرة الاندماج بين الإسلام (كعقيدة شخصية) والحرية الفردية والاختيار؛ وما بعد الإسلاموية مرتبطة بقيم الديمقراطية وجوانب الحداثة». في هذا السياق، لا تحمل البادئة اللاحقة دلالة تاريخية، ولكنها تشير إلى الابتعاد النقدي عن الخطاب الإسلامي. أشار بيات لاحقًا في عام 2007 إلى أن ما بعد الإسلاموية هو «شرط» و «مشروع».

Genres: Politics, Nonfiction, Islam, History, Middle East, Religion

Paperback

First published May 16, 2007

About the author

Asef Bayat (Ph.D. University of Kent 1984) (Persian: آصف بیات) is Professor of Sociology and Middle Eastern studies at University of Illinois at Urbana-Champaign. He was Professor of Sociology and Middle Eastern studies and held the Chair of Society and Culture of the Modern Middle East at Leiden University, The Netherlands. He was the Academic Director of the International Institute for the Study of Islam in the Modern World (ISIM) and ISIM Chair of Islam and the Modern World at Leiden University from 2003 until 2009.

Reviews

[Kathleen · Rating 3 out of 5]

While this book provides a workable definition of Islam and Muslims, there are definitely flaws with his theory of Post-Islamism. Also, in order to make his point about the Iranian Revolution, he leaves out the role of Khomeini in the pre-revolutionary buildup.

This book would probably be most interesting to someone with a fairly strong knowledge of the region in order to piece together the parts which are less fully explained.

[Khalil]

Thus far Bayat is tracing the trends within Islamic politics that are following their middle-class origins to their middle-class conclusions in terms of strategy and ideology.

The flaw - and a major one at that - is that Bayat denies any movements by the working class.

[Peter · Rating 5 out of 5]

Sociologist Asef Bayat is a professor of Sociology at the University of Illinois. He is also part of the Center for South Asian and Middle East Studies at the University of Illinois. Bayat’s 2007 monograph, Making Islam: Social Movements and Post-Islamist Turn “explores the struggles of multiple movements, movements that construe religion to unleash social and political change, to legitimize authoritarian rule, or, in contrast, to construct an inclusive faith that embraces democracy polity” (Bayat xvii). The monograph was published before the Arab Spring of the early 2010s. The monograph focuses on Egypt and Iran. Bayat believes that there is nothing in a religious doctrine that is not inherently democratic or undemocratic, but that believers shape the meaning of a religious doctrine (Bayat 4-5). The meanings of religious doctrine change over time and in different social structures. An example of how religious doctrine can develop different ways of viewing democracy over time is within Protestant tradition (Bayat 5). The Protestant theologian Martin Luther once wrote ““those who sit in the office of magistrate sit in the place of God, and their judgment is as if God judged from heaven”” (Bayat 5). Around 400 years later, almost no one would label the former American President Jimmy Carter, a devoted Protestant as being undemocratic (Kepel 117). Islam, like Protestantism, can allow for democratic norms if a democratic ideology develops within the context of Islam (Bayat 5-6). To define Post-Islamism, a term Bayat coined, one must define Islamism (Bayat 10). Bayat defines Islamism as a political movement that imagines “Islam as a complete divine system with a superior political model, cultural code, legal structure, and economic arrangement” (Bayat 7). Islamism is often associated with popularism, a version of authoritarian political ideology, and with the marginalization of people who are viewed by Islamists as not being part of their political ideology (Bayat 7). Post-Islamism is defined by Bayat as a political movement that “endeavor to fuse religiosity and rights, faith and freedom, Islam and liberty” (Bayat 11). Post-Islamism involves emphasizing human rights and democracy within an Islamic framework (Bayat 11). Bayat’s Making Islam Democracy is an excellent, older study of the relationship between religion, democracy, and social movements in Egypt and Iran.

Work Cited:
Kepel, Gilles. 1994. The Revenge of God: The Resurgence of Islam, Christianity, and Judaism in the Modern World. Translated by Alan Branley. University Park, Pennsylvania: The Pennsylvania State University Press.