Islamism(s) and the Arab uprisings

Between Commanding the Faithful and Mobilising the Protestor

Bibliographic Data

ID3979618
AuthorsKhalid Madhi (University of Illinois Chicago, corresponding author)
Year2013
Volume18
Issue2
Pages248-271
Publication date2013-03-01
Peer ReviewedYes
Open AccessNo
TypeARTICLE
VenueThe Journal of North African Studies (JOURNAL)
Journal identifiersISSN: 1362-9387 • E-ISSN: 1743-9345
PublisherInforma UK Limited (PUBLISHER • GB)
DOI10.1080/13629387.2012.733506
OpenAlexW2049081182
LanguageEN
Citations received1
References cited19

This study attempts to situate Morocco within the recent Arab revolutions. The extant literature on Morocco's Islamism deems the 2003 Casablanca terrorist attacks a turning point in the Islamists’ relationships with the regime on the one hand, and the public's view of political Islam on the other. However, with the recent protest movements, the regime can no longer sustain its security approach to Islamism. Further, and unlike the 2003 attacks, which made all Islamists prime suspects, the 2011 Marrakesh bombings brought the regime under further scrutiny by the protest movement. In the midst of the changes sweeping the Arab world, both the monarchial government and Islamists are facing a set of unknown parameters. It remains unclear whether the recent widening of dissent (to include liberals, women and minorities) would strengthen Islamism's presence in the Moroccan political scene. In order to call into question the trend deeming Islamism a recent phenomenon, this study aims to historicise Islamism in Morocco. So, an exploration of the origins, evolution and language of Islamism in Morocco is central to this study. Keywords: IslamismMoroccoArab SpringmonarchyParty of Justice and Developmentcommander of the faithful Notes Lane (Citation1956, p. 1518) (Ar.) firmness, strength, vigor, courage, severity, strictness. Lit. related to Usul (i.e. roots, foundations); mistakenly used as the equivalent of fundamentalism. In the Islamic context, however, Usuli means (one skilled in the science of ilm al-Usul (legal theory)), i.e. a jurist (Lane Citation1956, p. 66). See Denny (Citation2006), Murata and Chittick (Citation1994) on the debates between the Mu'tazilites and Ash'aris on various theological issues (inter alia, anthropomorphism of God, the eternity of the Qur'an and humans' free will versus God's preordainment). The current paper does not aim to discuss these theological debates. The four sources of Islamic legal knowledge, with a small degree of variation among the schools of legal thought, are: the Qur'an, Prophetic tradition (sunnah), consensus among jurists (ijmaa), legal analogical reasoning (qiyas). Moore and Isen attribute such eruption and morphing to ‘less perceived life control ... less perceived accomplishment and less social support’ (Moore and Isen Citation1990, p. 209). See also Kalyvas (Citation1996, pp. 7–10). Baraka (Lit. blessing or any good bestowed by God) refers to the belief (propagated by the Monarchial institution) that the kings of Morocco semi-miraculous attributes which enable him to overpower his rivals. Sharifism refers to the symbolic institution, and the principle (Zeghal 2008), of the king's prophetic lineage. Morocco's official name until 1956 was al-Mamlaka ash-Sharifa (the Sharifian Kingdom). See for instance Waterbury's (1970) authoritative work on the Monarchial institution of ‘Imarat al-Mu'minin’ or Geertz (Citation1968) on Maraboutic Islam and the charisma of Moroccan kings. Here, I am borrowing Cornelius Castoriadis' phraseology on the foundation and structure of society. Here, it is important to note that not all Islamists depart from the same understandings of their contexts; the early Muslim Brotherhood's claim that the Muslim Ummah has reverted to ‘Jahiliyyah’ (pre-Islamic mood of ignorance) is strongly rejected by the two main Islamist groups in Morocco (al-Adl wal Ihsane and PJD); instead, the concept of Fitna (state of religious persecution, tribulation) is what motivates the said groups to act in the political sphere. (Lit. Storehouse, Magazine) the term Makhzen refers to (1) the royal quarters where the Sultan's personal property is stored; (2) the royal establishment and governmental network of patron–client relationships. Opposing interests of Islamists, Amazigh and women's movements. See Bahaji (Citation2007, p. 307). The target locations include: ‘Casa de España’, a Jewish community center and cemetery, a five-star hotel and the Belgian consulate. http://www.aljazeera.net/news/archive/archive?ArchiveId=1084163. There are several expressions describing the wave of protests (and revolutions) sweeping the Arab world, among others, the ‘Jasmine Revolution’ in Tunisia, the ‘Arab Spring’, the ‘Day of Rage’ (referring to important days in individual countries), ‘the 18/20 February Movement’ (referring to dates in which the first acts of protest took place). Idriss – rendered Driss with the honorific title ‘Moulay’ (Master) in Moroccan vernacular – was the great-grand son of Ali b. Abi-Talib (Prophet Mohammad's cousin and son-in-law). In an early manuscript, attributed to Moulay Driss, the author exhorts his ‘Berber brethren’ to unite around his cause. Retrieved by al-Fassi (Citation1976, p. 43). The French term ‘marabout’ (Lit. holy man; esp. Muslim) originates in the Arabic Murabit, a member of Ribat (a religious sanctuary or monastery). Almoravids is the Latinized version of al-Murabitun (sing. Al-Murabit). Laroui (Citation1976, p. 36) accepts this dichotomous coexistence of the two interpretive communities with reservation; several Ulama sided with ‘maraboutic-mystics’ who were also popular in the cities. Geertz calls the Alawites of Morocco a Baraka charged dynasty. See Geertz (Citation1975, p. 115). See a detailed discussion of these controversial decrees, which Moulay Ismail ordered the Ulama to ratify, in El-Nasser (Citation1983, pp. 130–156). This period of great anarchy (al-Fitna al-Kubra) (El-Nasser 1983, p. 270), marked by a slave revolt on Sultan Ismail's successors was a natural legacy of the brutal rule of the Sultan (An-Nasiri Citation1956, pp. 120–137). Zeghal (Citation2005) uses this title to describe al-Kettani's ‘fierce tone [...] addressing the Sultan as an ordinary mortal and placing himself at the same hierarchical level as his ruler’ (pp. 112–113). In a June 2000 Time Magazine report on Mohammed VI, Scott MacLeod dubbed his royal host the ‘King of Cool’. See Time Magazine online, Available from: http://www.time.com/time/magazine/article/0,9171,997285,00.html [Accessed 20 July 2011]. Late King Hassan II's acclaimed statesmanship has overwhelmingly shaped Moroccan politics even after his death, his son and successor Mohammed VI is still considered a mere ‘benefactor’ of Hassan's astuteness and plays a less assertive role in Morocco's politics. An historically and religiously significant title in the minds of all Muslims worldwide, this title was first given to the Prophet Muhammad's second political successor Omar ibn al-Khattab, who was also an early convert to Islam and a very close companion of the Prophet. Lit. nation, the term Ummah has deeper religious connotations, it could be translated as ‘a spiritually unified politico-religious community’. King Hassan II, Text of the royal message to Rabitat Ulama’ al-Maghrib (the League of Morocco's [religious] Scholars) (16 May 1979). The Constitution of the Kingdom of Morocco, CH.II, Article 19. ... and recently, women-scholars have been added to the regime's ‘religious arsenal’ in an attempt to further delegitimize the Islamists' calls for a ‘re-Islamization’ of society. The ‘defensive, conservative “parry without thrust” use of power’, in the words of Geertz (Citation1971), describes the ways in which the said monarch have dealt with his opponents. Geertz (Citation1971, pp. 251–255). King Mohammed IV (29 May 2003) Royal Speech Following the Terrorist Attacks in Casablanca. Rabat: Royal Palace. Transcript retrieved from the Ministry of Foreign Affairs and Cooperation's official website. Available from: http://www.maec.gov.ma/arabe/default.htm [Accessed 10 May 2011] [translation mine]. King Mohammed IV (9 March 2011) Text of the Supreme Royal Speech Addressing the Ummah. Rabat: Royal Palace. Transcript retrieved from the Ministry of Foreign Affairs and Cooperation's official website. Available from: http://www.maec.gov.ma/arabe/default.htm [Accessed 10 July 2011] [translation and emphases mine]. Aljazeera English (9 March 2011) Moroccan Monarch Pledges Reform. Available from: http://english.aljazeera.net/news/africa/2011/03/201139204839521962.html [Accessed 19 July 2011]. According to Radio France International, the authorities' estimates were 7000 while the organisers claimed 50,000 protesters participated nationwide. RFI (20 March 2011). Au Maroc, des milliers de manifestants réclament démocratie et justice sociale. Available from: http://www.rfi.fr/afrique/20110320-maroc-milliers-manifestant-reclamer-davantage-democratie-justice-sociale [Accessed 22 July 2011]. Aljazeera English (29 May 2011) Morocco steps up security after cafe blast. Available from: http://english.aljazeera.net/news/africa/2011/04/2011429117346734.html [Accessed 18 July 2011]. Jahiliah refers to pre-Islamic period of disbelief, barbarism and ignorance in the context of seventh-century Arabia. In this context, one of the main functions of the Jamaah, it means the organised or individual effort of ‘inviting’ or calling both Muslims and non-Muslims to Islam, it is understood to be an ongoing duty upon all Muslims. The Da'wa is not to be confused with the Christian concept of missionary works. The term is coined by Mustafa Khalfi, editor-in-chief of the Moroccan newspaper at-Tajdid. Michbal (2009). M. Tozy is a Hassan II University at Casablanca (Morocco) and l'Institut des Etudes Politiques at Aix-en-Provence (France). He served as a scholar-consultant with the constitutional committee to draft the 2011 constitution. Majallat al-Ahdath al-Maghribiyyah (Morocco News Magazine). Interview with Mohammed Tozy (20 June 2011) by Lahsen Oussi Mouh. Available from: http://www.ahdath.info/?p=6114 [Accessed 20 June 2011]. ‘Qiyadat Hizbiyyah Tunaqish Mashrou’ al-Wathiqah ad-Dusturiyyah’ (Party Leaders Discuss the Projected Constitution) Milaf li-Niqash (a topic for discussion). Medi1 TV, Tangier. [Accessed 15 June 2011]. Television

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