Abstract
Islamic resurgent movements have striven to accomplish an Islamic way of life off their own version of an Islamic state, struggling against the socio-economic and political objectives of governments. While autocratic governments have used religion to ensure their legitimacy, Islamic resurgence has professed to have as its objective the establishment of an Islamic dispensation. Resurgent movements aspire towards a greater unity of religion and politics, domains that cannot be separated. Religion provides them with a framework for the transformation. However, factors responsible for the anger and alienation of the Islamic resurgence are still disputed. Their modus operandi is often frowned upon, overshadowing their driving forces. Therefore the purpose of this study is to determine the true motivations, objectives and modus operandi of Islamic resurgence in Egypt. The role of Islam in their motivation, aim and modus operandi is scrutinised together with other crucial factors which need to be investigated. While ideology determines the broad political and socio-economic paradigm, religion serves as the guiding principle for their implementation. The application of religious principles, in turn, is determined by personalities and circumstances. While Islam has a set of generally agreed upon specifications, interpretations have different deviations in every historical context. As a matter of fact, the unique factors pertaining to time and place are experienced during each political period in the history of Egypt influenced resurgence. This study contends that the motivational factors for the development of Islamic resurgent movements during the 20th and 21st century may be said to be a response to Westernisation brought about by external sources, government and civil society or the West itself. On the other hand, animosity towards a foreign culture seems to be more a reaction against the manner in which the foreign culture has been imposed and not to be directed in the first place against those that represent the foreign culture. Thus, it is not so much aimed against the Western world as against the manner in which the political and socio-economic conditions in the Muslim world have been allowed to develop, albeit with Western help. Even though some argue that the objectives of resurgent movements of an Islamic dispensation are idealistic, not attainable and a threat to the West, this manner of arguing misses the point. The thesis maintains that, in the absence of an inclusive and acceptable political and socio-economic system, an external system has been adopted, and this has added to alienation. As a result both the government and the system have been rejected. Positively stated, the objectives of Islamic resurgent movements seem to have been to achieve an inclusive political system within the frame of reference of the Islamic religion. The aim was not so much to achieve an Islamic state, as a dispensation in which the stipulations of Islam were central aspects. For resurgent movements, Islam had to be more than tokenism providing legitimacy to leaders. In achieving their objectives a variety of modi operandi have been applied, ranging from moderate measures to calling for total-Jihad. A multifaceted society has also determined the differences in modus operandi and objectives of the Islamic resurgent movements. The approaches of Islamic resurgent movements are diverse and they do not have a common agenda or modus operandi. To analyse the objectives of Islamic resurgent movements according to their violent manifestations only is to misunderstand their arguments. These movements are usually seeking a system inclusive of Islam simply because it is their way of life, their culture. Radical and moderate reactions have been determined by convictions based on different diagnoses of the problems at hand as well as different diagnoses of how to deal with the problems within the appropriate spheres of politics, religion and socio-economics. Because Islam provides unity to man, resurgent movements will always seek their objectives of getting rid of political and socio-economic exclusion and replacing it with a system inclusive of all. However, Muslims will have to find a way of achieving their aims and objectives in a modern world. In this process, the outside world can facilitate, but not dictate. Unless future governmental changes in Egypt provide a political and socially integrated society and have promised goods and services delivered, resurgence will continue to appear in various formats. At the same time, generating a workable system would have to take place in relative isolation without coercion from the West for political gain or political dominance.
Prof. J.F.J. van Rensburg