Urgent and future tasks in the movement of contemporary political Islam

A study on the texts of Rashid Ghannouchi

Abstract

(Urgent and Future Tasks) is a partial title to one of Vladimir Lenin’s books, which  borrowed here for two reasons, the first reason being that the essence and content of my study already speaks about the priorities of theorizing and practice in political movements, and the original borrowing from the partial title discusses and poses the nature and Elements and pillars of organizational structures in terms of form at the ouAnd the second reason is the closeness, or more, to the congruence between the structural structure in the totalitarian left groups (models of movements and parties of Marxist thought) and the structural structure in the totalitarian right-wing groups (models of movements and parties of Islamic thought / example of the Ennahda movement in Tunisia from Through the vision and perceptions of the founder of the movement, Rashid Ghannouchi), and here it approaches in terms of content in formulating the organizational decision and the ideological decision in terms of substance. tset, regardless of the relationship or connection between the organizational formula of the political movement and the ideological content that it presents or attempts to express, and after I explained the reason for the Leninist metaphor, I moved on to analyzing the content of the study, and I say that this study of mine has divided it into three objectives, and each content deals with one of the tasks. Urgent tasks are tasks that cannot be postponed, and at the same time they express the original and real job for which Ghannouchi drafted his texts and fought his organizational and ideological struggles. Therefore, researching urgent tasks is searching for an attempt to answer the central questions in the contemporary Tunisian political Islam movement according to the Ghannouchi vision. The first central question was the question about the nature of the internal organization and the relationship of that nature to the ideo The first model was contemporary Egyptian political Islam according to the vision of Hasan al-Banna, and the second model is contemporary Pakistani political Islam according to the vision of Abu al-Ala al-Mawdudi, due to the precedence of the two experiences on the one hand and their depth on the other hand and their extension on the third hand, and the second central question which I will try to answer it, and it is also of the nature of urgent tasks is the question that deals with the organizational hierarchy, and in which I analyze the possibilities of continuity and continuity of the Ennahda movement in political work, in theory and in practice, logical content of the organization, through the religious vision of the organization and the vision The position of the organization, and in order for me to reach that Ghannouchi vision, it was necessary to put forward previous fundamentalist models to be measured and judged by them, And the constant readiness to confront official and semi-official institutions, and this continuity explains the formation or establishment of the private organization/private apparatus in the Ennahda movement, which formulated Ghannouchi’s basic nature through his texts of an organizational and guiding nature, and controlled it, and through which he was able to Complete control of the Ennahda movement, and the third central question is the possibility of answering about the organizational form between the leadership of the Ennahda movement and the popular bases of the movement. Which gave the Ennahda movement and its founder the ability to adapt, communicate and influence, and after trying to answer the central questions, which are the questions of urgent tasks, and it was an expression and translation of the deep structure of the perceptions of Ghannouchi and his movement, about the nature of the political organization, the structural structure and the organizational relationship Between the And it is the essential discourse that expresses the goals of the movement and the ideas of its founder. The search for future tasks was to search for ideas that try to answer commonalities that have an effective current in contemporary thought and contemporary society alike. The first question was about the concept of freedom. Between the vision of Western thought and the vision of Arab thought, and in these two visions, Ghannouchi’s perceptions of the concept and its problem will be discussed. leadership of the Ennahda movement and its popular bases, it represented the answer to the important tasks, the answer to the second aspect of the movement and of Ghannouchi, and it is an imposed question that is proposed in the fundamentalist movement’s possession of a bilateral political discourse or a dual discourse, a discourse that mimics the joined members, The goal of Western thought was to find a kind of balance between positive human tendencies and negative human tendencies, and this concept also resulted in Ghannouchi’s observation and appreciation of the Western moral system, which depicts or proceeds from the subjective nature of man, so he presents a conception of freedom through an Islamic vision. Proposing a fundamentalist conception of freedom, and this fundamentalist conception does not originate from man and does not originate from natural right, but the source of fundamental freedom according to Ghannouchi’s understanding, that it is a conception of an existential distance that transcends human existence, and the second question in the future tasks is the question about democracy in This question is trying to answer Ghannouchi's vision from the formal side of democracy and from the substantive side, Through Western and Arab thought, Ghannouchi indicates his dedication to the formal aspect of democracy or the procedural aspect with multiple functions of candidacy, the establishment of movements and parties, and the separation of powers, but he does not go along the line with the formal level, so it is assumed that Which focus on the principles of Islamic law and harmonize and express the reality of Muslims, and the third question in the future tasks is the question about equality, that is, equality at the level of the text and equality at the level of reality, in two dimensions, the first of which is the presentation of Ghannouchi’s vision about equality within Islamic law and Equality outside Islamic law, and this question was raised as a result of presenting and discussing Ghannouchi’s conception from two different reference points, namely the reference of the Qur’anic text and the reference of Muhammad al-Taher bin Ashour, in which Ghannouchi assumes in this treatment, which he quoted from his references (the reference of the Qur’anic text and the reference Muhammad Al-Taher bin Achour) in benefiting from the generality of the divine discourse, which Ghannouchi established on equality at the level of the text, the integrated democratic vision is in isolation. Which he establishes between the material dimension and the spiritual dimension, and in order for Ghannouchi to address the relative weakness in Western democracy, he presents his conception of Islamic democracy or the issue of shura, which takes the formal dimension of Western democracy and takes into account the objective dimension of Islamic democracy. And equality at the level of reality, in two dimensions, the first of which is the presentation of Ghannouchi’s vision about equality within Islamic law and equality outside Islamic law. And in which Ghannouchi assumes in this treatment, which he quoted from his references (the reference of the Qur’anic text and the reference of Muhammad al-Tahir bin Ashour), to benefit from the generality of the divine discourse, which Ghannouchi founded on equality at the level of the text.  From which he proceeded to equality at the level of reality, and after discussing the central questions in the urgent tasks and the questions in the short-term tasks, I will move to a discussion of most of them, i.e. the argument of tasks, which is a complex discussion based on their origins, and I will search in this dialectical complex for Three realities, the first being the current, which is the currentness of political Islam, which represents the major circle in the debate of tasks. Different, and in this current, the focus is intensified on the founding thesis that Islam is a message and not a rule in contemporary Islamic thought, and it is the thesis of Ali Abdel Razek, which is the opposite of the thesis of Ghannouchi, which assumes that Islam is a religion and a state In the second current, the currentness of the Ennahda movement, which represents the middle circle in the debate of tasks, between the current political Islam and Rashid Ghannouchi, is discussed. In this context, I make a comparison between the political project of the Ennahda movement in light of the organizational structure and political participation under the electoral program. And in the third current, Rahnia Rashid Ghannouchi, the small circle will be analyzed in the debat of tasks, which is Ghannouchi’s continuity at the level of influence and textual presence and at the level of influence and personal presence, and the reason behind this lies in the essential link between the fate of The founder of any fundamentalist organization and the fate of the fundamentalist organization itself, because there is no separation in the fundamentalist organization between the personal dimension and the institutional dimension, it is linked to the personality of the founder, presence and absence, to a large extent.

Research hypothesis:

• Although fundamentalist groups adopt a religious ideology, in the organizational and structural aspect they call and borrow the organizational structure of different ideologies.
• Fundamentalist groups employ, with the structure of a double or bilateral discourse, a mobilizing public discourse, addressed to the public that is not officially affiliated with the group, consistent with the public order, the constitution and the law, and a private partisan discourse, addressed to members belonging to the group, consistent with the group’s private system and the group’s real goals.
• Fundamentalist groups are fundamentally and intrinsically linked to their founder, both at the level of textual existence and at the level of personal existence, to the extent that this connection affects the existence of the fundamentalist group, present and future.                                                                            

research aims:

• Defining and analyzing the urgent tasks of the fundamentalist groups in the model (the Ennahda movement in Tunisia according to the text of Rashid Ghannouchi) by explaining its three component elements, which are (the nature of the internal organization, the organizational structure, and the relationship between the leadership and al-Qaeda).
• Defining and analyzing the future tasks of the fundamentalist groups in the model (the Ennahda movement in Tunisia according to the text of Rashid Ghannouchi) by explaining its three constituent elements, which are (fundamentalist freedom, Islamic democracy and textual justice).
• Defining and analyzing the controversy of the immediate and future tasks of the fundamentalist groups in the model (the Ennahda movement in Tunisia according to the text of Rashid Ghannouchi) by explaining its three component elements, which are (political Islam, the Ennahda movement and Rashid Ghannouchi.

Research Methodology:

• Analytical method
• The comparative method