ISLAMISTS VS. “ISLAMOFASCISTS”

A desultory debate on the extent of totalitarianism within Islamism has reemerged in the blogosphere due to President Bush saying ” Islamic Fascist” in reference to Islamist terrorist groups. There’s a lot of objections to that term on pragmatic as well as technical grounds ( some Islamists are quietists, others accept democracy, some are “moderate” authoritarians, some are takfiri extremists with scores to settle against “apostate” Muslims) or the utility of the analogy.

Twentieth century totalitarianism in its Marxist, Nazi and Fascist manifestations have some commonalities with radical Islamism, notably opposition to liberal democracy, as well as important fundamental differences, radical atheism being a noteworthy example. Juan Cole’s assertion that Fascism is incompatible with Islamism because Islamists reject the nation-state ignores the fact that Nazis emphasized not the state ( that was Mussolini’s version) but the “Aryan race”. Hitler himself was emphatic on that point, that the German state was an inconsequential thing before the wellbeing of the German” racial community”. “Ein Reich, ein Volk, ein Fuhrer” puts the state at the bottom of the pyramid.

Quite frankly, the most radical Nazis looked forward to a postwar, de-Christianized, Judenfrei, European racialist superstate that incorporated all “teutonic” nationalities under Nazi dominion. State, race, religion – fascism is a collectivistic and exclusivist creed and religion is probably at least as durable an emotive basis for Fascism as nationalism or racism. While some radical Islamists have been ” eucumenical” in their desire to build a united, Islamist, Ummah others like the psychopathic Zarqawi took a violently takfiri and exclusionary approach to Caliphate-building.

Nevertheless, “Islamic Fascism” as a term has a number of problems given the diverse, at times inchoate and dynamic nature of radical Islamist movements. At HNN, Dr. Tim Furnish, a stern critic of radical Islamists, found ” Islamic Fasicism “, for his own reasons, as objectionable as did Juan Cole:

“Does this paradigm fit with the ideology of Islamic terrorists? That ideology has four major aspects: 1) a starting point of victim-hood, especially vis-à-vis the West and Christianity; 2) an intermediate goal of re-pietizing Islamic society via imposition of “true” shari`ah (Islamic law); 3) a long-term goal of re-creating the early Islamic ummah (community) under a new caliphate, which would eventually encompass the entire planet; and 4) the preferred methodology to achieve these goals of jihad. Put up against the characteristics of fascism, Islamic-based fundamentalist ideology seems obviously to share the emphasis on the group (the ummah) and a clear sense of being victimized. Also, since a caliphate, historically, has been essentially an Islamic monarchy, the dictatorial aspect should be included as common; likewise for repression of opposition, since pre-modern Islamic regimes (and, indeed, most modern ones) have not been known for their political tolerance. The other three elements of fascism—extreme nationalism or ideas of racial superiority, socioeconomic regimentation and extreme militarization—really are not prominent themes in Islamic political thought and praxis, today or in the past. So, definitionally, while “Islamic fascism” at first glance appears appropriate, upon more careful consideration its descriptive value is nominal at best.

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