The Totalitarianism of Jihadist Islamism and its Challenge to Europe and to Islam

BASS PRE VÁS

When reading the majority of texts that comprise the vast literature that has been published by self-proclaimed pundits on political Islam, it is easy to miss the fact that a new movement has arisen. Further, this literature fails to explain in a satisfactory manner the fact that the ideology which drives it is based on a particular interpretation of Islam, and that it is thus a politicised religious faith,
not a secular one. The only book in which political Islam is addressed as a form of totalitarianism is the one by Paul Berman, Terror and Liberalism (2003). The author is, však, not an expert, cannot read Islamic sources, and therefore relies on the selective use of one or two secondary sources, thus failing to grasp the phenomenon.
Jedným z dôvodov týchto nedostatkov je skutočnosť, že väčšina z tých, ktorí sa nás snažia informovať o „hrozbe džihádistov“ – a Berman je pre toto štipendium typický – nielenže nemajú jazykové znalosti na čítanie zdrojov vytvorených ideológmi politického islam, ale aj nedostatok vedomostí o kultúrnom rozmere hnutia. Toto nové totalitné hnutie je v mnohých smeroch novinkou
v dejinách politiky, pretože má svoje korene v dvoch paralelných a súvisiacich javoch: najprv, kulturalizácia politiky, ktorá vedie k tomu, že politika je konceptualizovaná ako kultúrny systém (pohľad, ktorý propagoval Clifford Geertz); a po druhé návrat posvätného, alebo „očarovanie“ sveta, as a reaction to its intensive secularisation resulting from globalisation.
The analysis of political ideologies that are based on religions, and that can exert appeal as a political religion as a consequence of this, involves a social science understanding of the role of religion played by world politics, especially after the bi-polar system of the Cold War has given way to a multi-polar world. In a project conducted at the Hannah Arendt Institute for the application of totalitarianism to the study of political religions, I proposed the distinction between secular ideologies that act as a substitute for religion, and religious ideologies based on genuine religious faith, which is the case in religious fundamentalism (see note
24). Another project on ‘Political Religion’, carried out at the University of Basel, has made clearer the point that new approaches to politics become necessary once a religious faith becomes clothed in a political garb.Drawing on the authoritative sources of political Islam, this article suggests that the great variety of organisations inspired by Islamist ideology are to be conceptualised both as political religions and as political movements. The unique quality of political Islam lies is the fact that it is based on a transnational religion (see note 26).

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