UMIFRE

« ISLAM, OPPOSITION POLITIQUE ET MODERNISATION SOCIALE EN EGYPTE »

Auteur:

François Burgat

Date de publication:

02 Juin 2007

Mots-clefs:

Islam
Légendes islamiques
Liberté d'expression dans l'Islam
Islam (622-1258)
Cimetières musulmans
Califes Bien Guidés
Islamismo
Jihad
Reading
Reading (GB)
lecture
Lectura
filósofo
Family
familia
Families
Árboles
Organization
Organisation
Organizaciones
foca
sceau
Seal
Seal (GB)
approval
Analysis
Analyse
Risk
riesgos
religion
Religion et morale
Religion primitive
madre
daughter
Brotherhoods
Brotherliness
Fraternité
fraternidad
Egypte
Utilization
relations
relaciones
sociedad
Religion and politics
Religion et politique
Religión y política
Läänemaa
Case
Cas (linguistique)
societies
Associations
tesis
door
Forms
Formulaires
belief
Persons
Human beings
Development
Mise au point
développement
Development (périodique)
poder político
Power (Social sciences)
interpretación
Interprétation
Intellectuals
intellectuels
Intelectuales
contención
bien
Boundaries
Combat
Combat (périodique)
representación
Representative government and representation
Régime représentatif
Représentation politique
Gobierno representativo
campo
Drama
Théâtre (genre littéraire)
Pièces de théâtre
Teatro (Género literario)
posta
Theater
théâtre
Teatro
Acting
Art dramatique
Arte dramático
republic
Orthodoxy
Cheek
Joue
Corridors
Reality
Réalité
Realidad
Dynamics
Dynamique
Dinámica
Will
Volonté
Testaments
testament
Belief and doubt
Doute
Croyance (philosophie)
Croyance (psychologie)
Creencia y duda
Face
Visage
Cara
identidad
Identity (Philosophical concept)
Identité (philosophie)
Reproduction
Régénération (sylviculture)
Reproducción
generación
Example
Exemple
caution
Personal property
Landlord and tenant
Propriétaires et locataires
Footbridges
Islamic fundamentalism
Intégrisme islamique
Integrismo musulmán
islamism
Frères musulmans
Sufism
soufisme
Sufismo
Humanities
Lettres classiques (enseignement supérieur)
Humanidades
science
Sciences
ciencia
Progrès scientifique et technique
Ciencias
Régimes représentatifs
sciences humaines
tree
society
Grammar, Comparative and general--Case
thesis
political power
Borderlands
représentation
field
orthodoxie
Courantes--History and criticism

Publié ici :

03 Juin 2009

Mis à jour le :

14 Octobre 2017

Langue de publication:

Français

The socio-educative background of the incumbent leader of « Tanzim al Jihad », the most revolutionary of Islamist trends to have branched out on the banks of the Nile, does better than reams of discourse in illustrating the danger of an indefatigably “economicist” reading of the phenomenon. A trained surgeon himself and husband to a philosopher, Ayman al Zawahiri is the son of a University Dean and a don. But recapping the family tree of the leader of the organisation which succeeded in assassinating president Anwar Sadate (already then, under seal of approval by a certain ‘alim from Al-Azhar University named Omar Abdurrahman) only goes to emphasize still further how great, in political analysis, is the risk of hair-splitting – however useful this may be at other times – when discussing the different expressions of Islamic religion: Sufi, Azhari or Islamist. On the paternal side, Ayman al-Zawahiri is the grandson of... an Al-Azhar Sheikh (Rabi' Al-Zawahiri) and through his mother (daughter of Abdelwahab ‘Azzam), a Rector of Cairo's University, a late ambassador, but above all... the Sheikh of a Sufi brotherhood! In Egypt, as elsewhere, the use of the “Islamist” label in depicting the relations between society, politics and religion comes up against the eternal problem of definition. In the western view – and not only on the media – it remains wholly negative in connotation, which is far from being the case in the thick of Arab societies. It then tends to reinforce the thesis of a political instrumentalisation of religion to be placed statically and “a-historically” at the Islamists' door, identifying them in dichotomy with other forms of belief. Within the rigid framework of their current definition, the Islamists are indeed “those people who – because development policies have left them by the wayside – instrumentalise Islam as a form of opposition to established political power”. They reputedly do so by basing themselves on an erroneous interpretation of the religious message, at eternal loggerheads with the very social modernisation and political liberalisation which “modernising” regimes and/or “secularized” intellectuals are desperately trying to promote. In Egypt, as elsewhere under Arab skies, the regime itself is attempting more prosaically to establish the existence of an « apolitical » brand of Islam, meaning « non-oppositional », i.e. worthy of its support, the better to eschew a “political” Islam, necessarily « reactionary», « intolerant », if not « terrorist», in any case «anti-modern », which the might of the just and the good would, no frontiers barred, be everywhere invited to combat. The media's representation of Egypt's religious field has set the stage for the grand entry of an “institutional” Islam (University of Al-Azhar, Mufti of the Republic, but also the high-powered official « Télé-preachers ») in the role of non-oppositional, if not « apolitical » gatekeepers of a tolerant, modernist orthodoxy, cheek by jowl with Sufi brotherhoods themselves just as « apolitical », as ideologically hostile to the supporters of the « political » and « reactionary » Islam of the Islamists, etc. A closer scrutiny of the multifarious, ever-changing, often unexpected passage-ways, by which the “different forms of Islam” in reality converge within the dynamics of opposition, but also with the dynamics of social and political modernisation, will no doubt tend to reveal a more dynamic and complex face of reality, whereby the political identity of Al-Azhar and the Sufi brotherhoods in relation to the “Islamist generation”, long considered paradigmatic of a crossover pattern of the religious and the political, tends irresistibly to be subsumed.

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