Islamic movements, in their broad sense, encompass all individuals and groups striving to change their societies by deriving their ideas and programs from Islam. While these groups and individuals differ in their methods and approaches, they agree on the positive value of Islam and seek to transform the reference framework in public life into one where Islam, in its various interpretations, serves as a primary force in shaping this life.

Poverty of Islamic Political Thought

Most contemporary Islamic groups trace their origins to the Muslim Brotherhood, which was founded in Egypt in 1928 by Hassan al-Banna. What distinguishes this group from its predecessors is as follows: First, the comprehensive concept of Islam, which al-Banna sees as "a creed and worship, a homeland and nationality, a religion and a state, spirituality and action, a scripture and a sword." Second, the organization transitioned from preaching to organized action, successfully becoming one of the most organized popular movements in the Arab region. Third, they emphasize political action and engaging in the political arena to effect the anticipated change. Fourth, the movement has transferred leadership of Islamic action from traditional scholars to active movement participants, most of whom come from the "modern" sectors shaped by their experiences in formal schools.

Historically, the political jurisprudence heritage and the principles of state governance did not address the concept of the state in the sense of a political geographical entity comprising elements: land, people, and authority; rather, the term "state" was always used in a manner akin to what is now referred to as "political systems." In this context, phrases such as: "the State of the Umayyads," "the State of the Almohads," and "the State of the Abbasids," describe entities without exceeding that meaning. The "Caliphate," as apparent through various jurisprudential sections and writings on the authorities of governance, is a representation of a political entity where authority is centralized in the person of the Imam/Caliph, from whom power branches out.

It thus appears clear that the concept of the state is a concept distinctly separate from that of the Caliphate. The state has a purely political function, with its stakes related to the interests of the community/nation within a defined geographical framework (the national soil), and its relationship with community segments is contractual to achieve the interests of the nation.

The theorization of the idea of an Islamic state during contemporary history has carried significant utopian aspects regarding the concept of the state, without delving deeply into operational mechanisms, or theorizing a realistic political thought capable of maneuvering and adapting in a tumultuous international environment. Therefore, most writings on the "Islamic state" remain burdened by the legacy of Islamic historical experience and have been unable to break free from and surpass it. Perhaps the currents and Islamic movements that have engaged in the reality of political struggle can transcend the historical experience and theorize an Islamic vision that represents the idea and project of the state, grounded in political reform, the establishment of public freedoms, and a democratic civil society while addressing internal corruption and sustainable development.

The adoption of the modern state idea by some Islamic currents has generated additional problems, especially when viewed against the backdrop of adopting that state in an Islamic manner and advocating the idea of an "Islamic state," because the modern state, in form and content, reordered the priorities of loyalties, requiring primary loyalty to the state as the source of individual definition, rendering their identity as "citizens" the fundamental definition preceding all other definitions, through which their legal rights and obligations are determined. The constitution of the state explains the nature of the relationship between the individual and the state and serves as the sole reference both parties revert to in cases of disagreement. There is no distinction, in terms of law, duties, and rights, between individuals based on their color, ethnicity, or religion, as they are all citizens.

In the presumed Islamic state, however, ambiguity surrounds these concepts. Loyalty becomes a contentious issue: is it toward the state or the religion? The status of non-Muslims in the Islamic state remains complex, and the issue of the loyalty of Muslim citizens in non-Muslim states is even more complicated.

Contemporary Islamic political thought is generally characterized by a synthetic tendency, using past political heritage in the form of a modern state without making profound transformations upon it or shaping it according to a coherent vision.

Finally, in the context of studying the poverty of Islamic political thought, we note the absence of an institutional culture in favor of what we call "a model and charisma," which are individual traits, as the institution lacks charisma but is more capable of nurturing people's interests than individuals because it ensures stability and adherence to the law.

Elements of the Issue

The issue of the state has occupied historians and political scientists, and intellectual and academic elites have dedicated years to studying the intellectual propositions with Islamic references that address the relationship between religion and the state, the state and society, and the state’s relationship with other societies.

Dr. Abdullah Turkmani