For years, scholars hypothesized about what Islamists might do if
they ever obtained power. Now, academics and Islamists alike
finally have answers. And they are confusing. In the Sunni
hinterland between Syria and Iraq, ISIS established a government by
brute force, implementing an extreme interpretation of Islamic law.
On the opposite end of the spectrum, Tunisia's Ennahda Party
governed in coalition with two secular parties, ratified a liberal
constitution, and voluntarily stepped down from power. In Egypt,
the Muslim Brotherhood lasted in power for a year, alienating most
of the country's major political forces before being overthrown in
a military coup. The twin shocks of the Egyptian coup and the rise
of ISIS have challenged conventional wisdom on political Islam,
forcing a rethinking of some of the basic assumptions of, and
about, Islamist movements. However, while ISIS and other jihadist
groups garner the most media attention, the vast majority of
Islamists are of the mainstream variety, seeking gradual change and
participating in parliamentary politics (when they're allowed to).
In Rethinking Political Islam, two of the leading scholars on the
topic, Shadi Hamid and William McCants, have gathered a group of
leading specialists in the field to consider the phenomenon, and
focus in particular on mainstream political Islamist groups. As
Hamid and McCants argue, they not only represent the future of
political Islam, but they also provide a fascinating window into a
rapidly changing Middle East. It will be the first book to
systematically assess the evolution of mainstream Islamist groups
across 12 country cases-Egypt, Tunisia, Morocco, Syria, Yemen,
Libya, Saudi Arabia, Kuwait, Jordan, and Pakistan, Malaysia, and
Indonesia. In each of these cases, the contributors consider how
Muslim Brotherhood and Brotherhood-inspired Islamist movements are
grappling with fundamental questions, including those about:
gradual versus revolutionary approaches to change; the use of
tactical or situational violence; attitudes toward the
nation-state; and how ideology and political variables interact.
Unlike most other projects on political Islam, this book includes
three of the most important country cases outside the Middle
East-Indonesia, Malaysia, and Pakistan-allowing readers to consider
a greater diversity of Islamist experiences. Because the book takes
seriously the notion that the only way to understand Islamists is
by spending time with them, all of the contributors have immersed
themselves in the world of political Islam, offering rich accounts
of what animates Islamist political behavior. Rethinking Political
Islam offers a fine-grained and definitive overview of the changing
world of political Islam in the post-Arab Uprising era.
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