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Islamic Fundamentalism
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Islamic Fundamentalism [D]oes not pretend to be a scholarly tome. Rather, it is a sustained attack by one group of well educated, energetic and dedicated Iranians against what they regard, with good reason, as an unqualified and unworthy ruling group in Tehran. Those rulers... seem equally dedicated and genuinely obsessed with the values and ideology of fundamentalist Islam.
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Islamic Fundamentalism tends to be more religious than racial because Islam is a religion for all people and nations, as well as for the entire human race. It is only faith in Allah that unites them. The Arabic Moslems, for example, feel closer to the Chinese and Indian Moslem than to Arabic Christians. It is not to be considered racist since Islam has come for all the people and races.
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Mohammad Mohaddessin, author of Islamic Fundamentalism and a leading official in the International Relations Department of the Peoples Mojahedin Organization of Iran, a major opposition group, seeks to replace the present Tehran regime with a democratic government. If any American needs convincing that this would be an improvement, this will be provided by the author's copiously footnoted accounts of brutality and corruption inside contemporary Iran, and Iranian government sponsorship of subversion and terrorism abroad.
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While Islamic fundamentalism rejects the atomist theory of orthodox Muslim theologians, it retains the idea of God as the real cause of events (see Islamic theology). Thus the connection between a cause and its effect is assumed to be the result of God's action. The metaphor used by al-Ghazali to show that combustibility, in the case of a flame coming into contact with a piece of cotton, has no other cause but God, is reiterated by Qutb. A piece of cotton is not set alight because of an act performed by a flame, but as a result of God's will to render the piece of cotton combustible. Moreover, God may decide to suspend the common course of nature, and miracles occur as an indication of the divine interruption of fixed laws. Such a miracle, Qutb points out, is mentioned in the Qur'an in relation to Abraham when a burning flame failed to set him alight.
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Khomeini's brand of Islamic fundamentalism is based on Velayate faqih, or clerical sovereignty. Khomeini first expounded this theory in his book Islamic Government. He wrote that "clerical guardianship is like having a guardian for a child. There is no difference between the guardian of a nation and guardian of a child as far as the guardian's responsibilities and duties concerned."
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Both in its militant and passive forms, contemporary Islamic fundamentalism possesses three general attributes: pervasiveness, polycentrism, and persistence. It is pervasive since Islamic groups and movements have sprung up in virtually every Muslim community regardless of size or political, economic, and cultural setting. Nor is Islamic revival limited to particular social and economic classes. While much of its grassroots support is based on the lower, lower-middle, and middle classes, there is increasing evidence of widespread emulation of Islamic lifeways among the upper-middle and upper strata. The Islamic rebirth movement is ... polycentric since it possesses no single revolutionary leadership or organizational epicenter. To a significant degree, the return to Islamic roots has had a local character as a response to particular crisis conditions existing in various national environments.
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Islamic Fundamentalism