Moroccan Islamism: Balancing Revolution and Integration
Journal name: Archives De Sciences Sociales Des Religions
Original article title: L’Islamisme marocain : entre révolution et intégration
The journal “Archives of Social Sciences of Religions� publishes advanced research on religion in French, English, and Spanish. It studies the sociology of religions and religious traditions or theologies. It is supported by the INSHS-CNRS (“Institut des Sciences Humaines et Sociales�)
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Abdessamad Dialmy
Archives De Sciences Sociales Des Religions:
(Founded in 1956 and published quarterly�)
Full text available for: L’Islamisme marocain : entre révolution et intégration
Year: 2000 | Doi: 10.4000/assr.20198
Copyright (license): © Archives de sciences sociales des religions
Summary of article contents:
1) Introduction
The article "L'Islamisme marocain : entre révolution et intégration" by Abdessamad Dialmy discusses the nature and evolution of Moroccan Islamism, exploring its dichotomy between revolutionary fervor and attempts at political integration. It defines Islamism as a social movement exploiting Islam for political ends and examines various factions within Moroccan Islamic movements, highlighting their differing strategies and ideologies in the context of Moroccan society and governance.
2) The Nature of Moroccan Islamism
Islamism in Morocco is characterized by a struggle for power, motivated by a desire to return to Islamic values and authority. Dialmy distinguishes between different actors within this movement, proposing a typology that includes traditional Sufi brotherhoods, Islamic associations focused on education, contesting scholars, and organizations that explicitly identify as Islamist. The latter groups aim to cement their political influence while adhering to stringent interpretations of Islamic law, posing a challenge to the tradition of apolitical Sufism.
3) Radicalism vs. Pragmatism
The article highlights a notable division between radical and reformist factions within Moroccan Islamism. Radical groups, such as the Chabiba al-Islamiya, adopt an extreme stance, labeling Moroccan society as ‘jahiliya� or pre-Islamic ignorance, which justifies their calls for violent jihad. In contrast, organizations like Harakat Al-islah wa at-tajdid embody a shift towards pragmatism, advocating for participation in the political system and reformist approaches rather than outright revolution. This dichotomy underscores the tensions between maintaining ideological purity and achieving political legitimacy.
4) The Role of the State
Dialmy examines the relationship between islamist movements and the Moroccan state, which defines itself as an Islamic monarchy. The state has both sought to integrate Islam into its governance model and simultaneously repress dissent from radical Islamist factions. The Moroccan monarchy uses religious legitimacy to secure its authority while maintaining strict control over religious leaders and institutions, creating a complex dynamic where islamists are both a challenge and a subject of state co-optation.
5) The Continuity of Islamic Identity
The discussion also touches on the persistent Islamic identity within Moroccan society, which influences the motivations and strategies of islamist groups. Leaders such as Abdeslam Yassine of Al-’Adl wa al-Ihsan emphasize a blend of educational outreach and direct political engagement, seeking to foster an empowered yet compliant citizenry that aligns with Islamic principles. This reflects the dual nature of modern Moroccan Islamism—striving for recognition in the political arena while advocating for a return to core Islamic values.
6) The Future of Moroccan Islamism
In conclusion, Dialmy suggests that the future of Moroccan Islamism hinges on its ability to navigate the political landscape while balancing the need for revolutionary ideals against the realities of state governance. The ongoing dialogue between various islamist factions will determine whether they can coexist within the political system or whether radical segments will opt for confrontation. Whether through continued reform or potential resurgence in extremism, the evolution of these movements will remain critical to Morocco's sociopolitical development.
FAQ section (important questions/answers):
What is the definition of Moroccan Islamism according to the author?
Moroccan Islamism is defined as a social movement that uses Islam for political purposes, seeking to exercise power solely in the name of religion, often characterized by a lack of deep theological understanding.
What types of groups are included in Moroccan Islamism?
The author distinguishes between traditional brotherhoods, apostolic Islamic associations, contesting ulema, and associations that define themselves strictly as Islamist. Each group varies in its approach to politics and societal issues.
What was the role of the Zaouiya Bûchichiya in this context?
The Bûchichiya brotherhood is seen as a potential threat due to its appeal among modern youth, despite claiming to be apolitical and focused on spiritual education.
How does Al-’Adl wa al-Ihsan differ from other Islamist groups?
Al-’Adl wa al-Ihsan combines both integrationist and exclusionist strategies, advocating for a unified caliphate while emphasizing educational outreach without resorting to violence.
What is the nature of the relationship between Islamists and the Moroccan state?
The Islamist movements generally view the Moroccan state, or Makhzen, as an oppressive and untrustworthy entity, as it seeks to monopolize religious legitimacy and politically subdue dissenting voices.
What historical references are significant in Moroccan Islamism?
The references to 1962 and 1974 mark important critiques of the state, reflecting the complex relationship between religious legitimacy and the political power of the monarchy in Morocco.
How does the author categorize the various forms of Moroccan Islamism?
The author identifies a spectrum from radical revolutionary movements to reformist institutions, highlighting the shift from overt opposition to the adaptation of legalistic and institutional forms.
What does the author suggest about the future of Moroccan Islamism?
The evolution of Moroccan Islamism suggests it may gradually integrate into the political landscape while potentially retaining its critical stance and religious identity, though the extent of this integration remains uncertain.
Glossary definitions and references:
Theological and religious glossary list for “Moroccan Islamism: Balancing Revolution and Integration�. The list explains important keywords that occur in this and other scholarly articles. It is also linked to the glossary for understanding that concept in the context of History, Religion, Philosophy, Theology, Sociology etc.
1) Power:
In the context of Moroccan Islamism, 'power' represents the political authority and influence exercised by the regime, which Islamist movements often critique as being disconnected from true Islamic principles. The quest for power manifests in the struggle against both state oppression and societal ignorance.
2) King:
The figure of the 'king' in Moroccan society is pivotal, embodying both political authority and religious legitimacy. Islamist movements often position the king within their critiques, questioning the extent to which he fulfills his role as the 'Commander of the Believers' according to Islamic doctrine.
3) Religion:
The term 'religion' is central to the discourse of Moroccan Islamism, where Islam is seen not only as a faith but also as a political ideology. Islamists seek to leverage religion to gain power and influence in the political realm, emphasizing the importance of adhering to religious principles.
4) Critique:
Islamist movements engage in 'critique' of the state policies and societal norms, asserting that they diverge from Islamic teachings. This critique is often aimed at instigating a change in governance and public morals according to an Islamic framework.
5) Revolution:
The 'revolution' signifies a transformative movement within Moroccan Islamism, where radical elements seek to overthrow existing political structures in favor of an Islamic state. Even as some movements choose reform, the underlying revolutionary impulse remains a theme.
6) Education:
In the Islamist discourse, 'education' is emphasized as a fundamental tool for societal change and the moral upliftment of citizens. Movements like Al-Adl wa al-Ihsan advocate for comprehensive educational programs founded on Islamic teachings.
7) Lead:
The term 'lead' refers to the desire to guide both political and religious directions within Moroccan society. Various Islamist factions vie to lead the populace towards what they perceive as true Islamic practice and governance.
8) Desire:
The 'desire' for political change and a return to Islamic governance is a driving force behind many Islamist movements. This desire often manifests in various forms, including calls for educational reform and societal transformation.
9) Knowledge:
In this context, 'knowledge' pertains to religious jurisprudence and understanding that Islamists strive to promote among the populace. Knowledge is seen as a critical power that can rectify societal ignorance and deviation from Islamic principles.
10) Nature:
The 'nature' of Moroccan society is often evaluated through an Islamist lens, critiqued as deviating from Islamic values. The nature of state policies is likewise questioned by Islamists who argue they are misaligned with divine frameworks.
11) Ignorance (Ignorant):
'Ignorant' practice among Moroccans is a focal point for Islamist criticism, arguing for a re-education of the populace in authentic Islamic teachings.
12) Violent:
The word 'violent' is associated with the methods used by certain extremist factions within Moroccan Islamism. While many advocate for non-violence, the lingering threat of violence remains part of the socio-political landscape.
13) Woman (Women):
The term 'woman' addresses the discourse on gender roles within Islam, highlighting the ongoing debates within Islamist movements regarding rights and responsibilities in contemporary society.
14) Monarchy:
The 'monarchy' in Morocco is an essential aspect of the political landscape, serving as both a legitimizing entity and a target of criticism for Islamist movements. The intersection of monarchy and Islam raises questions about political power and religious authority.
15) Student:
The 'student' demographic has been notably influenced by Islamist ideologies, often becoming a focal point for recruitment and activism within wider movements. Students are seen as pivotal in spreading reformist Islamic ideas.
16) Death:
The concept of 'death' encompasses theological implications within Islamist thought, often utilized in discussing martyrdom and the ultimate sacrifice in pursuit of establishing an Islamic society.
17) Image:
The 'image' portrayed of Islamism in Moroccan society and media often contrasts with the self-perception of Islamist movements, which argue for a more nuanced understanding of their aims and values.
18) Game:
The 'game' of politics in Morocco is perceived by Islamists as one of deception and manipulation by the ruling authorities. Engagement in this political game is seen as essential for achieving Islamists' goals.
19) Face (Facing, Faced):
The 'face' of Moroccan Islamism is diverse, revealing different ideologies and methods among various groups. Understanding this complexity is crucial for comprehending the dynamics of internal and external interactions.
20) Transmission:
The 'transmission' of Islamic values and knowledge is a core tenet of Islamist movements, emphasizing educational initiatives as paths toward societal reform and moral rectitude.
21) Dissolution (Dissolved, Dissolve, Dissolving):
The 'dissolution' of moral and social values within Moroccan society is a critical concern for Islamists, who argue that secularism and modern influences have degraded traditional Islamic practices.
22) Recognition:
The need for 'recognition' of Islamist movements as legitimate political players often arises amidst the struggles for space within the socio-political framework of Morocco. Without this recognition, their influence is limited.
23) Repression:
State 'repression' of Islamist movements highlights the tension between religious activism and government power, reflecting fears of potential uprisings or disruptions of the status quo.
24) Liberation:
The concept of 'liberation' within Islamist thought often revolves around freeing society from ignorance and materialism, as well as achieving personal and collective spiritual awakening.
25) Dimension:
The 'dimension' of Moroccan Islamism encompasses its political, social, and educational aspects as movements seek to redefine the role of Islam within Moroccan society.
26) Existence:
The 'existence' of various Islamist factions reflects the multiplicity of responses to socio-political challenges, manifesting in distinct strategies and goals across different movements.
27) Politics:
In Moroccan context, 'politics' involves navigating the complex interplay between state power and Islamist ambitions, often marked by tensions and conflicts over authority and governance.
28) Identity:
Islamic 'identity' plays a foundational role in shaping the narratives and policies of Islamist organizations. It informs their critique of both secularism and state authority.
29) Alcohol:
The consumption of 'alcohol' is frequently critiqued by Islamic groups, viewed as a symbol of moral decline and a divergence from Islamic teachings that prohibit intoxicants.
30) Soldier:
In the metaphorical sense, 'soldier' refers to the militant stance adopted by certain factions within Islamism, highlighting a readiness to engage in ideological 'battles' for Islamic ideals.
31) Prayer:
The practice of 'prayer' is an essential component of Islamic life, and its promotion is central to the educational efforts of Islamist organizations to counteract societal ignorance.
32) Summer:
[see source text or glossary: Summer]
33) Sex (Sexual):
The discourse surrounding 'sexual' morality is a contentious issue within Islamist debates, particularly concerning women's rights and societal norms that diverge from traditional Islamic views.
34) Money:
The role of 'money' often intersects with political discourse in Islamist critique, particularly concerning economic justice and the ethical implications of wealth distribution.
35) House:
[see source text or glossary: House]
36) Shumni (Sumni, Sunni):
'Sunni' Islam significantly influences Moroccan Islamist movements, particularly in debates around leadership and theology, as they strive to reconcile traditional Sunni principles with contemporary challenges.
37) Faith:
The faith among believers drives the movements, providing a spiritual basis for their political aspirations, as Islamist groups call for a return to foundational Islamic values.
38) Fear:
The 'fear' among rulers regarding the potential influence of Islamist movements often leads to repressive actions, creating an environment of tension and resistance in public discourse.
39) Wine:
[see source text or glossary: Wine]
40) Realization (Realisation):
[see source text or glossary: Realization]
41) Instruction:
'Instruction' within Islamist thought emphasizes the importance of teaching and adherence to Islamic values as a means to combat societal ignorance and deviation.
42) Evolution:
The 'evolution' of Moroccan Islamism reflects its adaptability and the shifting methods of engagement with the political system, balancing between revolutionary zeal and pragmatic reform.
43) Illusion:
The 'illusion' of democracy in Morocco is a point of contention within Islamist critiques, arguing that the political system is rigged against genuine representation and activism.
44) Minister:
[see source text or glossary: Minister]
45) Exercise:
[see source text or glossary: Exercise]
46) Dialogue:
The notion of 'dialogue' is essential in the approach among some Islamist factions towards engaging with feminist groups and other political entities, seeking a common ground while maintaining Islamic principles.
47) Weakness:
[see source text or glossary: Weakness]
48) External:
'External' forces, such as Western influences, are often critiqued by Islamist movements, which seek to counteract their perceived negative impacts on Moroccan society and culture.
49) Citizen:
'Citizen' engagement is critical for Islamist movements, aiming to mobilize the populace towards a vision of society grounded in Islamic values and social justice.
50) Charity:
The concept of 'charity' is deeply embedded in Islamic teachings and is promoted heavily by Islamist movements as a means of addressing social inequalities within Moroccan society.
51) Police:
'Police' actions represent the state's response to Islamist movements, often employing repression as a tactic to control dissent and maintain the status quo.
52) Prison:
The term 'prison' symbolizes the state repression faced by Islamist activists, where dissent against the regime can lead to severe penalties, including incarceration.
53) Pillar:
'Pillar' refers to the foundational principles upon which Moroccan Islamism is built, including adherence to Islamic teachings and calls for reform in the political sphere.
54) Future:
The 'future' envisioned by Islamist movements often revolves around establishing an Islamic state that aligns society with their interpretation of divine law and justice.
55) Logic (Logical):
The 'logic' of Islamic critique often involves an analysis of the divergence between state practices and true Islamic teachings, creating a framework for opposition.
56) Limit (Limiting, Limited):
'Limitations' in political expression represent the challenges faced by Islamist movements in negotiating their place within a repressive regime that constrains their activities.
57) Anger (Angry):
The 'anger' within segments of society fuels the rise of Islamism, as frustrations with perceived injustices and failures of the political system lead to calls for radical change.
58) Union:
[see source text or glossary: Union]
59) Book:
[see source text or glossary: Book]
60) Drug:
[see source text or glossary: Drug]
61) Transformation (Transform, Transforming):
'Transformation' within Islamist ideology reflects the changes sought in Moroccan society, emphasizing a return to Islamic morals and governance.
62) Consciousness:
'Consciousness' of Islam as a guiding principle for social and political harmony is promoted by Islamist movements, advocating for a collective return to Islamic norms.
63) Non-violence (Nonviolence):
The principle of 'non-violence' is often highlighted by moderate Islamist factions seeking to engage politically without resorting to militant tactics, promoting dialogue instead.
64) Environment:
[see source text or glossary: Environment]
65) Materialism (Materialist):
Critique of 'materialism' forms a central theme in Islamist narratives, presenting it as a corrupting force that deviates society from spiritual and moral rectitude.
66) Subjugation (Subjugated, Subjugate, Subjugating):
[see source text or glossary: Subjugation]
67) Divination:
[see source text or glossary: Divination]
68) Meditation:
[see source text or glossary: Meditation]
69) Recitation:
'Recitation' of the Quran is emphasized as a vital spiritual practice, illustrating the role of knowledge and faith in combating ignorance and fostering morality.
70) Pilgrimage:
'Pilgrimage' to holy sites is not only a religious obligation but symbolizes the broader comeback of Islamic identity in the public sphere, reinforcing community ties.
71) Discipline:
Islamic 'discipline' is often cited as necessary for fostering adherence to values and norms that Islamist movements argue are essential to societal health.
72) Science (Scientific):
[see source text or glossary: Scientific]
73) Gentleness:
'Gentleness' in the methods advocated by some Islamist figures seeks to promote a softer approach to spreading Islamic teachings and reforming society.
74) Foreigner:
[see source text or glossary: Foreigner]
75) Spiritual:
'Spiritual' awakening is pursued by Islamist movements through educational efforts aimed at uplifting the moral state of society and reconnecting individuals with their faith.
[Note: The above list is limited to 75. Total glossary definitions available: 125]