ISLAMISTS MAKE USE of a tendentious reading of history to justify their causes, for the putative ‘Islamic Nation,’ for the call for the Sharī‘a, for the Caliphate, or for the existence of a ‘perennial struggle’ against the forces of Disbelief. This pre-supposes a view of the universe which does not see history as a sequence of events each with their own conditioning factors. Instead, historical events separated by centuries can be linked up and used to explain a preordained thesis, a ‘metanarrative’ that determines all the contours of history, hermetically sealed from the effects of events that contradict this thesis.

History is unfolding according to a pre-determined logic. The Muslim is held to be part of a great historical enterprise unfolding. This history is constantly repeating itself. Or rather, it is a permanent constant – the past and the present are indissolubly merged. The same formula applies down through the centuries and this provides the correct basis on which to engage with current and future events, for it is essentially one and the same contest – the Primordial Struggle between the forces of Truth and Falsehood. It is a formula of conflict that enables Islamists ideologues to claim that:

the conflict of cultures and the hatred has been burning since long before our attacks and in fact before Huntington and Fukuyama with their books on the Clash of Civilizations. This war has been going on ever since the existence of Faith and Disbelief.                                                               [Abū Muhammad al-Maqdisī]

As a self-contained entity, the Islamist revision of history immunizes its user intellectually, in much the same way as a fundamentalist doctrine immunizes the believer from challenge. In both cases, the immunization is a key tool to enable the exponent to avoid the implications of contradictions to the system.

Left unchallenged the Islamist historical narrative is a radicalizing force. There is therefore a special responsibility placed on the shoulders of the historian to educate the reader to understand the complexities of actions, reactions, developments and evolutions, against the highly manipulable shorthand of the conspiratorial ‘connecting thread.’ The authors of the articles in this section are taking on this responsibility.

Nabil al-Haydari

The scholars of law say that the Qur’ān was revealed over a period of 23 years. This can be divided into two parts: 13 years in Mecca followed by 10 years in Medina. That is, that the verses were revealed over these periods and were not revealed at one go. This, however, presents many difficulties. Noticeable in these verses of the Qur’ān is a large disparity between them, as if they constituted two different, opposing and mutually contradicting persons.

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Riyadh Hammadi

That there is a dual personality of ‘Arab’ and ‘Islamic’, a swinging back and forth between the past and the present, is made clear by statements made by some of our contemporaries. What concerns us here is to trace those characteristics which stand in the way of progress.

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Hashem Saleh

The France-based Tunisian thinker ‘Abd al-Wahhāb al-Mu’addib is the product of the two great currents of Arab Islamic enlightenment and secular European enlightenment. But as opposed to European scholars he does not speak of Islam from the outside but rather from within, since he was born, grew and matured in Islam. His father was one of the shaykhs of the famous Zaitouna University and his grandfather was one of its distinguished professors.

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