Pan-Islam

Pan-Islam

 

a religious and political ideology based on the idea that Islam endows its adherents with supranational and supraclass unity, and that the political unification of Muslims under the leadership of the caliph is more important than any other kind of state and political unification.

Pan-Islam developed in the last quarter of the 19th century, a period marked by imperialist expansion and the formation of capitalist relations in the East. At that time, its main goals were the preservation of the independence of the feudal states and the establishment of Muslim political centers and unions capable of strengthening the rule of the feudal lords and opposing the colonialists. Thus, as V. I. Lenin observed, Pan-Islam reflected efforts to combine “the liberation movement against European and American imperialism with an attempt to strengthen the positions of the khans, landowners, mullahs, etc.” (Poln. sobr. soch, 5th ed., vol. 41, p. 166).

The first ideologist of Pan-Islam was Jamal al-Din al-Afghani, who tried to adapt the movement to the tasks of anticolonial struggle. However, the preaching of a unity based on Islam led inevitably to a contradiction with the bourgeois nationalist ideology of the emerging nations of the East, as well as with ideas regarding the patriotic unity of the population of individual states. As a result, at the beginning of the 20th century, Pan-Islam gradually lost its anticolonial tendency and became the weapon of the aggressive policy of Sultan Abdul-Hamid II, who used it primarily for reactionary purposes. Later, it was used by the Young Turks. The last great manifestation of the anticolonial content of Pan-Islam was the Khilafat movement in India.

In Russia, Pan-Islam was the foundation of Jadidism, the bourgeois liberal, nationalist ideology of certain Muslim peoples. After the victory of the October Revolution of 1917, Pan-Islam was one of the main slogans of counterrevolutionary nationalists in Transcaucasia and Middle Asia.

On the eve of and during World War II (1939–45), Pan-Islam was used to split the national liberation movement of the peoples of the East and to preserve imperialist positions in Muslim countries. Today, individual Pan-Islamists are still trying to use the ideology to achieve anti-imperialist goals. However, Pan-Islam is, on the whole, harmful to Afro-Asian solidarity. By impeding the formation of class and national consciousness, it continues to have a negative effect on the development of social thought in Islamic countries.

REFERENCES

Bartol’d, V. V. “Khalif i sultan.” Soch., vol. 6. Moscow, 1966.
Smirnov, N. A. Sovremennyi islam, 2nd ed. Moscow, 1930.
Gordon-Polonskaia, L. R. Musul’manskie techeniia v obshchestvennoi mysli Indii i Pakistana. Moscow, 1963.
Gordon-Polonskaia, L. R. “Religii sovremennogo Vostoka (Ideologiia i politika).” Mirovaia ekonomika i mezhdunarodnye otnosheniia, 1973, no. 1.
Stepaniants, M. T. Islam v filosofskoi i obshchestvennoi mysli zarubezhnogo Vostoka. Moscow, 1974.
Ali, M. My Life. Lahore [1946].
Malik, H. Moslem Nationalism in India and Pakistan. [Washington, D. C] 1962.

L. R. POLONSKAIA

References in periodicals archive ?
Not only had the political misfortunes of the Muslim peoples, but also their civilizational decline goaded his thinking towards pan-Islam.
Landau, The Politics of Pan-Islam, Ideology and Organization, (Oxford: Clarendon Press, 1990), pp.
Undoubtedly, Afghani was an ideologist of pan-Islam and Islamic reform, and it was his vision and determination that Islamic history shall again be splendid.
Afghani is described by Middle East analyst Robert Dreyfuss in his book Devil's Game as "founder of Pan-Islam [and] the great-great grandfather of Osama bin Laden.
Our government is taking the Bush war to Saddam Hussein, and the pan-Islam response will come here.
Pan-Africanism and pan-Islam were fused together by African American and Muslim intellectuals over a century ago to fight colonialism, racism, and Western domination.
While the Dutch often perceived the threat to established authority in the Indies in ethnic terms, it was also sometimes seen as religious, and the potential threat posed by Pan-Islam, or "the striving of Muslims toward political unity" as one Indies Islamic expert termed it, was one of the most pressing topics among policy-makers and administrators of the day.
It has been proved time and again that pan-Islam is just an aspiration.
In his anti-imperialist activity Afghani formulated the ideological basis of Pan-Islam.
The Ottoman Empire engaged in massive liquidation of the Armenian peoples between 1894 and 1896; and in 1909, long before Ottomanism and Pan-Islam were abandoned, a second round of massacres took place.
Hence he could not escape perceiving the harsh fact that his enchanting panacea of pan-Islam in its idealistic and classical form was not propitious or relevant to his own age - to the nationalist ridden world of the 1920s.
In fact, one of the academic experts in Turkey when it comes to pan-Islam is myself.