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Summary:


UK Government: FCO [Foreign and Commonwe\alth Office]:

"  Islamism, in its broadest sense, promotes the application of Islamic values to modern government and society. "

http://data.parliament.uk/writtenevidence/committeeevidence.svc/evidencedocument/foreign-affairs-committee/political-islam/written/33360.html

https://publications.parliament.uk/pa/cm201617/cmselect/cmfaff/118/118.pdf

Mainstream Islamism in Britain: Educating for the “Islamic Revival”:

The raison d’être of the work of all mainstream Islamists in Britain, irrespective of their immediate concerns and specific fields of activity, is to protect and promote Islam - as they see it – as a source of communal identity and as “a way of life”. This includes an epistemology and an ethics – an approach to knowledge and a moral code – that clashes in important ways with Britain’s liberal democratic culture. Fundamental to this effort is their contention over the authority to define Islam, which, for them, is a “complete system of life”. 9 Since their duty of da’wa compels them to share the values of this system within the social mainstream – and since these values conflict in places with “British values” and human rights norms – the authority they seek to determine and promote Islam inevitably overlaps with the state’s authority to determine normative social values and enforce them in law. It is in this space that Islamists challenge the government’s authority to define “extremism”.

  • Author(s):

    Summary: 

    In 2008, the Centre for Social Cohesion commissioned an in-depth and ground breaking study into attitudes towards Islam on British Campuses. Still the most comprehensive such study, ‘Islam on Campus’ discovered, among other things, that students who are active in their university Islamic society were twice as likely as non-members to hold extreme views, including that killing in the name of their religion is justified. Since then the Centre has attempted to warn policy-makers and political leaders in the UK of the increasing radicalisation of UK campuses. Repeatedly in recent years we have been in communication with university vice-Chancellors and others in a position to stop this situation, warning them about extremist speakers, terrorist-supporters, and enablers of terrorism who are appearing on their campuses. With a few exceptions these warnings and expressions of concern have gone unaddressed. Though public and press concern over this issue is growing, our warnings have been repeatedly ignored by political leaders, university heads and national student bodies. All have been in a position to stop this hate. All have failed.

  • Summary: 

    Islamist theology From an examination of the ideas promoted by those speakers, a broadly common message can be identified. It should be noted that not all institutions hosted the same speakers, and not all speakers promoted precisely the same message. Neither is it claimed that these speakers necessarily advocated the full range of the problematic ideas set out below, or expressed these views in every recorded speech. The opinions expressed by each speaker are set out below. The Sunni islamist reading of Islam rests on the pillars of (i) ummah, (ii) khilafah, (iii) shari’ah, (iv) jihad, and (v) al-wala’ wal-bara’. These five elements are more or less agreed upon independently by several experts, most of whom are ex-islamist leaders. For the purposes of this paper, (v) is subsumed under (i), to which it is strongly related. It is our contention that the preachers discussed in this paper can be properly characterised as Islamist based on the facts surrounding them and the statements made by them in this paper. The logic of Sunni islamism proceeds as follows: 1 (i) Ummah: this is understood as “the Muslim nation” worldwide. 2 (ii) Once this binary worldview, of Muslims and non-Muslims, is adopted, it effectively defines all Muslims worldwide as a separate nation. Hence, the idea of khilafah or caliphate, a separate Islamic nation-state for all the Muslims of the world, follows immediately. 3 (iii) Upon achieving such a caliphate, it must be governed by a state law. Islamists naturally apply their understanding of shari’ah as state law, to be enforced on its subjects. 4 (iv) Jihad has been applied by islamists by focussing on its physical or military aspects, and often ignoring the wider inner and social aspects of jihad. Where focussing on physical or military jihad, some islamists will ignore the substantial Islamic tradition of ethics in warfare. In this manner, the concept of jihad may be deployed to justify resistance, insurgency, revolution, terrorism and to wage war relentlessly for the defence and expansion of an idealised “Islamic state.” Those who promote such an ideology sincerely believe it to be “normative Islam”. It follows therefore that a challenge to such a perspective is regarded as an attack on the fundamental requirements of Islam. The presentation of preachers who shared such an islamist reading of Islam as authoritative guides assisted in the normalisation and propagation of their politics. Many of these preachers spoke at university student Islamic Societies. There are many factors which contribute to an individual’s radicalisation, and it is not proper to draw a direct link between the appearance of a preacher who promoted the ideal of a Caliphate at a particular institution, and a particular student’s decision to engage in terrorism. However, it is notable that a number of graduates of British universities have been convicted of terrorist offences or travelled to Syria to join terrorist group

  • Summary: 

    There is a distinct strand of Islamism in Britain comprised of a network of individuals and organisations, generally working within the parameters of the law, for what they see as an “Islamic revival”. The groups in this network, distinct from both violent and non-violent Islamist groups that reject participation in the democratic process, have been referred to as “participationist” Islamists1 and as members of “the New Muslim Brotherhood in the West”.2 They sometimes refer to themselves as part of a global “Islamic Movement” or as “Islamic revivalists”. This network or movement is actively engaged in British mainstream social and political life, and so for the purposes of this paper may be described as “mainstream” Islamists.

    The first mainstream Islamist organisations, established by Jamaati and Brotherhood cadres in the 1960s and 1970s, include the Federation of Student Islamic Societies (FOSIS); the UK Islamic Mission (UKIM); the Muslim Educational Trust (MET); Muslim Welfare House; the Islamic Foundation; and Dawatul Islam UK & Eire. In the 1980s and 1990s came the Islamic Sharia Council; Muslim Aid; the Islamic Forum of Europe (IFE); the Association of Muslim Schools UK (AMS-UK); the Palestinian Relief and Development Fund (Interpal); and the Palestine Return Centre. In 1997, three important organisations were founded, the Muslim Council of Britain (MCB); the Muslim Association of Britain (MAB); and the Islamic Human Rights Commission (IHRC). In the 2000s, additional groups were established, reflecting a further diversification of Islamist interests, including Cage (initially called Cageprisoners); the Islam Channel; the Cordoba Foundation; Muslim Engagement and Development (MEND, initially called iEngage); and the Middle East Monitor

  • This is from a paper published by people at the University of Maiduguri (Borno State, Nigeria) giving an overview of the aim of the "Islamic Movement" which is political dominance. A copy of this paper can be downloaded from this article.

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