Arab Spring and the Rise of Political Islam in Egypt

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1 Arab Spring and the Rise of Political Islam in Egypt Pavinee Madaman College of Government, Rangsit University, Thailand Abstract This research examines the story of Arab Spring and the rise of political Islam, offering deep insights into the evolution of Islamist movements which play a critical role in the unfolding of a new Middle East, and in which the author chooses Egypt as a case study, with focusing upon the role of the Muslim brotherhood. This thesis seeks to study the emergence and the role of political Islam in Egypt and examine the success and the future trends of political Islam in Egypt by applying the linkage theory of James N. Rosenau and the Islamic theory of Ummah. This research is qualitative research used to define the problem, or develop an approach to the problem. Egypt is considered one of a major power, with significant cultural, political and military influence in North Africa, the Middle East and the Arab world so, its unstable and political environment can affect to the International community. The research found that the rise of Islamic power in Egypt had parallels across the region and Islamist movements were well positioned to take advantage of political openings, and have indeed taken the lead in many of the transitions. For the political Islam in Egypt, the Muslim brotherhood is one of the factors that have become more and more important actor in conducting the situation. Keywords: Arab Spring, Political Islam, Muslim Brotherhood, Ummah, Islamists Introduction In 2011, the international community saw unimaginable situations happened in the Middle East and North Africa region (MENA). The unprecedented events of Arab Spring, which occurred as a result of regional movements, led by young, educated and moderate revolutionists who were seeking a better life, appeared at the forefront of the international apolitical stage, because of many increasing crises, such as: food prices, high unemployment, lack of opportunity for political participation, freedom and the ineffective long-run political monopoly of many governments in the area. As the uprising occurred, it created a political atmosphere which changed the whole political system. It did not only happen with an aim towards democracy and equality, or to overturn the tyrannical leader in mind, but to also restore the rule of religion (Malueem, 2013) which could not see such a tangible uprising, and yet this appeared more clearly from the results of elections. The political ideology of the Islamic party wins the majority votes in elections in many countries, such as the Al-Nahda Party of Tunisia and the Freedom and Justice Party of Egypt. Objectives 1) this thesis seeks to study the emergence and the role of political Islam in Egypt. 2) to analyses the internal and external factors which contributed to the rise of political Islam in Egypt. 3) to examine the success and the future trends of political Islam in Egypt. [67]

2 Conceptual Framework The events of Arab Spring, which were followed by the rise of political Islam, can be described by relevant theories, which include: 1) the linkage theory of James N. Rosenau (1969), which provides a framework of the interactions between internal and external factors, including A Heuristic Model by Yung Wei (2002), and 2) the Islamic theory of Ummah (Khan, 2001), a term which refers to a single group sharing a common, religious orientation. Ummah is a universal community of believers, crossing all barriers of caste, colour, race, nationality and territory. According to Abdullah al Ahsan; It was the Ummah consciousness of modern Muslims that led them, in 1969, to form a political institution known as the Organisation of the Islamic Conference (OIC). This theory became the main idea for the setting up of many Islamic organisations and Islamic parties around the world. Furthermore, Islamism as a political movement, and political Islam, is already included in parts of Islamic ideology. Islamic ideals have been vital in driving political organisations or movements into a position of political dominance. Literature Review Ummah Theory and the idea of political Islam In International Relations of the Middle East (Fawcett, 2009) it was mentioned that the concept of the Ummah, or community of believers (potentially global in scope), has been a part of the Islamic political lexicon since the time of the Prophet. The idea of interaction between political communities has been presented in the Islamic tradition ever since it was founded in the seventh century. Not only the core textual sources of Islam, such as the Quran and Sunna (the traditions of the Prophet Muhammad), make mention of the key concept of international relations, such as nations, power, political authority and even treaty making. It can be seen in the first centuries of Islamic history there is plenty of evidence that Muslim political leaders were actively engaged in diplomacy, trade negotiations and warfare, with neighbouring polities. According to the book Reasserting International Islam: A focus on the organisation of the Islamic conference and other Islamic Institutions, Ummah became the main idea and root cause of Islamic organisational establishments, including Islamic parties, in the MENA regions such as the organization of Muslim Brotherhood. The concept underlying political Islam is the belief that Islam is a way of life. It is a comprehensive religion governing all aspects of human life, with no separation between any of the aspects, including its political aspect. Political Islam here refers to the idea that Islam and politics are two inseparable parts. Political Islam in the politic of Middle East (Maluleem, 2012) explains Middle Eastern issues through Islamic details. There are theories which relate to political Islam, such as: Islamic fundamentalism, Jihad, and Ummah or Mujahedeen. All of these theories have had impacts uponthe politics of the Middle East, in broadways. The book also helps to understand more the stories of famous thinkers, who played a large role in political Islamism of the Middle East, including Islamic organisations which use Islamic rule and the movement of political Islam. It helps us to gather a deeper understanding about the politics of the Middle East in various ways. The book describes three Islamic scholars: Imam Komaine, Saiyid Abulala Maududi and SaiyidKud, who had their own ideology for restoring Islam within modern Western culture. Discussions Political Islam after Arab Spring The Islamist landscape of Egypt has been significantly altered by the revolution, with dramatic changes taking place within the Islamist movement since the removal of Mubarak. The first wave of protests, which lasted almost three weeks, was sufficient to end Mubarak s [68]

3 thirty year presidency and open up political opportunities for Islamist groups, the largest of which is the Muslim Brotherhood (MB).Within a few days of Mubarak s removal, the MB set about creating an independent political party, allowing the group to separate its activities and maintain its earlier focus on social activities. This represented a change from many years of operating as a singular organization which centralized all of its activities, but the sudden lifting of state oppression allowed the transformation to take place. The result was the formation of the Freedom and Justice Party (FJP), whose leaders were obliged to leave the executive council of the MB. The party distanced itself from some of the more radical ideas of the MB which had been announced in These controversial policies had included such measures as preventing women or Coptic Christians from becoming president. Following the establishment of the FJP, the MB began to fragment, with one of the most important splits coming when the reformist leader, Abdel Moneim Abdel Fotouh, announced that he would run for president. In addition, many younger MB members who had helped to overthrow Mubarak during the protests in Tahrir Square were dismissed. Many of them subsequently came together to form the Egyptian Current Party. The revolution, however, also affected other sectors of society. Salafi groups began to take an interest in politics, which they had not been previously known to do. Although they played little part as the protests against Mubarak started, they started to join in greater numbers towards the end of the uprising. In the aftermath of Tahrir Square, they began to create their own political parties and organize their activities in the political field. The outcome of this new trend for greater involvement will be seen over the coming years. The Muslim Brotherhood s Role Following Egypt s Arab Spring For decades, the Muslim Brotherhood had operated in opposition to the secular dictatorship of Mubarak. The group was the largest Islamist organization in the Arab world, and had been banned under Mubarak, but the state did not actively seek to eliminate the Muslim Brotherhood altogether. In turn, neither was the Muslim Brotherhood actively aiming to overthrow Mubarak s government, and indeed, some of its members had participated in elections prior to the Arab Spring. It can therefore be argued that Islamists did not play a particularly major role in the revolution of 2011 (Manfreda, 2011). The major Islamist groups in both Egypt and Tunisia had refrained from supporting the protests until it had become clear that the governing regimes might falter. In Egypt, however, once the Islamists did choose to side with protestors, they brought with them the organizational capacity to overcome the police. That proved to be a crucial step is persuading the army not to intervene in support of Mubarak. Eventually, therefore, the Islamists did become a part of the Arab Spring, which was an uprising based on a notion of freedom which diverse groups could all support. Islamists were no exception to this; the MB in Egypt and Al Nahda in Tunisia had been calling for democratic elections for many years, while in Morocco, the Islamists had parliamentary representation through the Justice and Development Party. The Factors Leading to the Rise of Political Islam 1) Islamist groups had been suppressed by Arab dictators backed by the West. With the removal of these dictators, the Islamists had the opportunity and freedom to participate. 2) Egypt is a country which has a large proportion of its population living in poverty, with little hope of advancement. Elections allow this sector of society to make its views known, often through political Islam. 3) The Islamists have played a role over many years in social welfare and development. Since they help the poorest communities, they are considered to be in tune with the needs of ordinary people. [69]

4 4) A large proportion of Arab society wishes to preserve its Muslim identity and culture. The Islamist parties prioritize this in a way which other parties do not. The Egyptian elite may be westernized, but a majority of the population are deeply conservative and do not wish to become a westernized society. The MB appeals to Egyptians who feel this way. The Muslim Brotherhood is the champions of this aspiration. 5) They have popularity among the grassroots people in the society due to their social activity and social welfare that conducted for long time. 6) Political opponent of the regimes in the military junta were suppressed and they were very weak. After Arab Spring, the only strongest political force was the Muslim Brotherhood. The Political Rise of the Muslim Brotherhood In 2012, Egypt held its first ever free presidential election, under conditions created by the 2011 revolution. The election rules stipulated that candidates had to be born in Egypt to Egyptian parents. They could not hold a foreign passport, nor could they have a foreign spouse. Convicted criminals would have to wait for a period of six years before they could run for office. To be nominated, the support of either 30 members of parliament or 30,000 members of the electorate was necessary. The election itself comprised two rounds of voting. In the first round on May 2012, the leaders were Mohammed Morsi of the FJP and former Prime Minister Ahmed Shafiq, with 24.78% and 23.66% of the vote, respectively. The run-off was held on June 2012, and was won by Morsi who garnered support of 51%. Ahmed Shafiq, who had served as prime minister under Mubarak was narrowly defeated, while 800,000 of the 26 million ballots were declared invalid. The results were a clear indication that the Islamists were becoming a strong political force in Egypt. Conclusion Weaknesses of the Muslim Brotherhood When a party based on ideology actually takes power, the realities of the exercise can eventually weaken rather than strengthen the party. Although the Islamists have some measure of popular support, they do not control the military, and Egyptian society is more educated and worldly than in years gone by. Dissenting opinions are more readily expressed, while women are becoming increasingly prominent, as can be seen from their enrollment levels in the universities. The clergy may also offer cause for restraint, since the Islamists do not hold sway over the Sunnis, nor can they control the Al-Azhar University, which is the oldest and most respected Islamic educational institution in the world. The MB may have gained political power, but they do not have the power to control or manipulate Islam without facing challenges from established religious authorities. The major problem Islamists face, however, is the economy. Debate over Sharia law will not stimulate growth, and may instead hinder Egypt s relationships with other countries. The Egyptian workforce will loudly demand material improvements in their living conditions, and this will in turn require Egypt to present an acceptable face to the global economy. If the Islamists emphasize Islamic values over economic growth, they may find themselves rejected by the voters who have currently granted them a mandate. Within Egypt, Israel retains its lack of popularity, while anti-western feelings have been markedly rising. Islamists may receive a short term boost from these traditional threats, but they will increasingly find themselves forced to play a responsible political role within the international community. Stirring the tensions in the Arab-Israeli conflict may play well with voters initially, but wider changes within the Middle East may have shifted the political playing field to the extent that the Israeli issue alone is insufficient to keep the Islamists in power. The Middle East may in future be defined by its conflicts between Sunnis and Shiites. The tensions related to the Sunni religious monarchy of Saudi Arabia and the Shiite theocracy [70]

5 in Iran are but two of a range of divisions across the Middle East and North Africa, and these issues continue to have a malevolent effect upon the region s stability and potential for growth. The Future of the Muslim Brotherhood The evidence suggests that the surge to prominence of MB within Egypt was neither a freak occurrence nor simply the manifestation of an angry revolt against the Mubarak dictatorship. Rather, the movement reflects the desire of Egyptian Muslims to follow the traditions of Sunni Islam.. However, although the MB continues to be a political force, it no longer has the significance it possessed prior to the overthrow of Morsi. There will always be Muslims who dream of living in an Islamist state, but the opportunity for this to become a reality will depend on whether the Islamists can maintain their appeal to the wider Egyptian society. The MB leaders must therefore choose their path with care, while remaining aware that the current political situation is not as receptive as that over twenty years ago, when the Islamists played a much stronger social role. However, although the MB has struggled to find innovation and direction in its leadership, organization and ideology, it has not faded politically as many suggested it might. Its organization remains strong, while it has retained its popular support base in society. Since the MB has been welcomed into the political process through elections, it now has the motivation to pursue power through democratic means, although it does face stiff competition from other Islamist groups. It is unlikely that the MB will ever achieve success wholly on its own terms, but their influence is spreading through many parties throughout the Islamic world. Their teachings can be seen in Morocco, Libya, Jordan and Tunisia, and they have played their own significant political role since the onset of the Arab Spring. Recommendations Modern Islamism can be expected to become a mixture of conservative values and technocratic modernism if it is to thrive. Islamist groups cannot abandon the democratic process which they have embraced because a significant proportion of their support base demands peace and stability. In countries which face an uncertain political future, however, the Islamists must find a way to reconcile the desire to impose an all-encompassing version of Islam with the need to govern countries in a fair and democratic manner to provide economic growth and security to all citizens. The popular support of the Islamist parties will erode very swiftly if they cannot deliver success on both of these very different fronts. Achieving these goals in Egypt may require the MB to adopt a more pragmatic version of conservatism to uphold Islamic values. One example of this might be a move to restrict alcohol in accordance with the rules of Utah in the USA rather than Saudi Arabia. The promotion of family values and respect for women may be a more acceptable conservative stance than the imposition of Sharia standards upon women. Furthermore, it is unlikely that any single Islamist party will be able to govern unilaterally. They will therefore instead be obliged to form coalitions, which will require a certain degree of compromise and flexibility. Indeed, as Muslim countries continue on their democratic transition, Islamist parties have already shown signs of relaxing their original aims, such as building Islamic states based on Sharia law. In Egypt, Tunisia and Morocco, Islamist leaders have become more realistic in their goals, showing less concern about religious matters and instead focusing on the immediate problems of corruption, education, infrastructure and economic growth. Since the Arab Spring offered the promise of freedom across the Arab world, it will be difficult for any authority to re-introduce limitations on human rights and personal freedoms. Young Arabs have seen what might be achieved and will not accept a step backwards. Islamist governments will be obliged to respect the rights of minorities, political pluralism, [71]

6 and the right to free speech and freedom of the press. Moreover, if they are to be accepted by an increasingly educated populace, they will also be obliged to accept compromise where some of their more extreme Islamic objectives are concerned. Arab Spring uprising has an impacts on the political arena of Middle East and North African countries in different outcomes. Along with the wave of Arab Spring and the idea of establishment Islamic state. Muslim Brotherhood is the first mass organization to mobilize for an Islamic state, In subsequent decades, offshoots of the Muslim Brotherhood have spread throughout the Arab world including the Hamas of Palestine and the ISIS of Iraq. The situation in Iraq now which has the similar ideology with the Muslim Brotherhood, became the significant issue for the international security, leading to the alerting of political Islam ideology among international community. References Fawcett, Louise L Estrange Interrnational Relations Of the Middle East. Great Britain: CPI Antony Rowe. Maluleem, J World Muslim Organization in Muslim World Its Development: Role Of Islamic Organization And Relationship With Thailand. Bangkok: Siam Paritat Political Islam in the politic of Middle East. Bangkok: Siam Paritat Arab Spring. Bangkok: Siam Paritas. Umma, M The Idea of a Universal Community. Islamabad/Islamic Research Journal14: Manfreda, P Islamists and the Arab Spring Uprisings: How Islamists Benefited From the Protests. Retrieved from middleeast.about.com/od/religionsectarianism/a/ Islamists-And-The-Arab-Spring-Uprisings.htm#&newsissues. Rosenau, J Toward the Study of National-International Linkages in Linkage Politics: Essays on the Convergence of National and International Systems. New York: Free Press. Khan, S Reasserting International Islam: A Focus on the Organization of the Islamic Conference and Other Islamic Institutions. Oxford University Press. Wei, Y State, Nation, and Autonomy: Conflict Resolution and the Linkage Communities. Retrieved from [72]

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