Drawing from a thorough research of Azzam’s writings and interviews with his family and friends, Hegghammer chronicles, in 17 chapters, Azzam’s life until his murder in Pakistan in 1989. More importantly, the 700-pages book analyses Azzam’s ideological contribution to jihadism both as an academic, on a theoretical level and as a fighter, on a practical level.
Hegghammer highlights the versatile personality of Abdallah Azzam. The author presents the various identities of Azzam as an academic, writer, Muslim Brother, teacher, ideologist and Palestinian. A part of the book focuses on Azzam’s activism relating to Islam and in other chapters he describes his ideology and how Azzam affected the spiritual part of salafism-jihadism. The book begins with the birth of Azzam in a village of al-Sila-Harithiyya in Palestine. An event that deeply affected his childhood was the 1948 Arab-Israeli war. This historical event had a crucial impact on Azzam’s future perspective. In his early adult life, Azzam focused on his studies on Islamic law and on making a family as per the Islamic law. Then, in the Arab-Israeli war in 1967, Azzam went to Jordan and participated in paramilitary operations against Israel. Later on, from 1970, Azzam focused on his academic future and studies. In the late 1970s, he visited several countries, not only in the Middle East but also in Europe and the USA. Azzam, like many other Islamists, was at first excited with the Iranian revolution, but its Shia-centric turn made him more skeptical.
Διαβάστε επίσης τη βιβλιοκριτική του Alison Pargeter, Return to the Shadows: The Muslim Brotherhood and An-Nahda since the Arab Spring (Saqi Books, 2016).
A lot of ink has been spilt on the role of political Islam in post-Arab Spring politics. In the beginning, there was an assumption of an almost teleological nature whereby the democratic renaissance of the region would at a minimum bring the forces of political Islam to the fore. There was even the potential for it to be rendered the single most important socio-political actor in part of the region. While the first premise has certainly proved true, Alison Pargeter’s book is a detailed, eloquent attempt at explaining the second: political Islam’s inability to ensconce itself in power, once in its antechamber.
A series of French and foreign scholars and researchers have embarked on an effort to approach a phenomenon that has increased in ìpopularityî since 9/11 in western media, academic communities and thinkñtanks; however, it still remains widely ambiguous. Analyses which focus on extremist movements in the Muslim world quite often use the term ìSalafismî along with ìJihadismî, ìWahhabismî and ìextremist Islamî. This kind of mixing of theological, militant and political terms obscures more than it reveals while confusing the reader and intensifying his or hers already troubled perception of the phenomenon under discussion. This work - the first one to approach the Salafist phenomenon under a global prism - sheds light on the course of salafism from its cradle in the Arabian Peninsula to its apparition in the Parisian suburbs, passing by the Middle Eastern world and particularly Morocco.
Under different circumstances Abu Musíab al-Suri could have been an established academic as he is characterized by strict methodological adherence, intellectual arrogance, inclination to self-citation, strained relations with colleagues and thirst for recognition. Nevertheless, the current international situation renders his candidacy for a university chair out of question. Hence, he rightfully occupies a position in the unofficial intelligencia of militant jihadi Islamism and he holds the undisputed chairmanship in the ëdepartment of strategics. However, more than that and besides his intellectualism, he is an ëadeptí heir of the tradition of field guerrilla warfare theoreticians. If unconventional warfare is doomed to irrelevance in the face of superior technology, organization and intelligence of the modern armies, Suri appears to give it a new breath.
The aim of this essay is to show the way in which the political thought of Hassan al-Banna and Sayyid Qutb has influenced Islam’s non-religious (mainly social and political, i.e. ideological) aspects. The concepts of religion and ideology will be quickly examined both in relation to Islam and to each other as well, al-Banna’s and Qutb’s political thought will be thematically analysed, while in the end a critique will take place.
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