Professor Khaled Hroub’s review of Olivier Roy’s three books—The Failure of Political Islam; Globalized Islam: The Search for a New Ummah; and The Politics of Chaos in the Middle East—published in your Journal, New Global Studies (Vol. 3, Issue 1, 2009, Article 6), is interesting but leaves the reader wanting more analysis.

I read Roy’s first two books when they first came out.  While reading The Failure of Political Islam, I felt then, as I do now, that Roy’s conclusion about the alleged failure of that movement was premature.  Movements—especially ideological or religious-based ones—have a long duration and a variety of phases through which they pass over a long period of time before a somewhat meaningful—but still premature—judgment can be passed regarding their success or failure.  Social scientists, to the contrary, are like judges in an Olympic competition–too much in a hurry to measure the performance of the participants in order to declare winners and losers.  One of the most interesting studies of the phases of a movement is Crane Brinton’s, The Anatomy of Revolution.[1]  An interesting approach for the study of Roy’s thesis on political Islam is to examine it through an application of Brinton’s framework.

The title of Roy’s book, Globalized Islam, as Professor Hroub also notes, “contradicts…[Olivier’s] own failure thesis” of his previous book.  How can a failed movement become globalized and still be depicted as “failed”?  My own explanation is similar to the one that Hroub touches on, but is elaborately discussed in the Islamist literature under the rubric of fighting the “far enemy” (i.e., the “infidel-in-chief,” meaning the United States) versus the “near enemies” (Arab and Muslim governments) among many Islamist groups.  That debate was settled temporarily between 1999 and 2001.  As a result of which the audacious decision of attacking the lone superpower on its own homeland was taken.  As one tracks the “global” rhetoric of today’s “Jihadists,” one gets the sense that they are driven by the goals of fighting the U.S. as well as destabilizing the “near enemies.”

I lean toward the proposition that al-Qaida and other pan-Islamist groups were shocked about the scope and intensity of the U.S. response, which was also accompanied by George W. Bush’s ominous caveat that was especially aimed at the Arab leaders:  “either you are with us or you are with the terrorists.”

In the aftermath of America’s global war on terrorism (GWOT), in order to survive, al-Qaida was forced to transform itself into a movement.  There also ensued the decision of regional and sub-regional Islamist groups to develop their own campaigns of terror in agreement with Mus’ab al-Suri’s operational slogan: Nizam la Tanzim.  That, in my estimation, is the beginning of the making of global Jihad.[2]

To argue that there is such a thing called globalized Islam is belaboring the obvious.  “Islamic internationalism” is an old idea.  In today’s parlance, that very idea is repackaged as “globalized Islam.”  The notion of nationalism and citizenship has always been alien to Islam.  The global promotion of that idea, especially starting in the 1990s, was easy because it was very much in harmony with the theological concept that states: “Islam is a religion of all ages.”  The global reach of the Internet has turned out to be a perfect tool for the globalization of a notion that was intrinsically global to start with.

Political Islam’s temporary failure—temporary because, as I stated earlier, it is a premature judgment on the part of Roy—stems from two very important variables.  The first one—as only touched upon by Professor Hroub but not fully developed—is that it has failed to offer nuanced and comprehensive solutions to what ails Muslim polities.  Answers to that question are hard to develop even in a whole book.  Even Bernard Lewis, after asking the right question in his book, What Went Wrong?, desolately failed to provide  persuasive answers.[3]

Secondly, because all Muslim polities are non-democratic, there was no chance of Islamists capturing power through an election.  Even in countries where limited electoral practices existed, elections are characterized by the odious practices of ballot-stuffing by the cronies of the regimes in order to ensure that there should be no transfer of power.  We have recently witnessed this phenomenon in the elections of Iran and Afghanistan.

Islamists have long known that merely shouting, “Islam is the solution!” is never enough.  They needed to develop comprehensive programs of political and economic development.  Muslim theologists failed to become experts in contemporary economics, global trade, international politics, or other contemporary disciplines, largely because they rejected them as “failed” and “godless” disciplines, without offering alternatives.  Even now, I am unaware of any theologist who has offered alternatives.   All countries that explicitly call themselves “Islamic”—Saudi Arabia, Pakistan, the Sudan, or Iran, for instance—are failed and corrupt polities and are characterized by backward economies.  When a Muslim youngster looks for an “Islamic solution” to problems that ail his/her society, he/she finds an immense vacuum.  So, the failure of those states to emerge as stable polities or strong economies becomes a credible indicator that other Islamist groups would also fail, if or when they capture political power.

But, what are the chances of the Islamists capturing power in any country in the coming years?  With the exception of Hamas, I would say none.  Even Hamas, by remaining intransigent about changing its stance regarding Israel, has condemned itself to failure.  The United States, the EU, and other countries, by denying economic assistance to Palestine, have been serving as leading players in ensuring that Hamas does not succeed as a political entity. 

Most importantly, an unspoken aspect of the Western actors’ systematic attempts to ensure that Hamas fails is also related to their fear that, if Hamas succeeds in stabilizing Palestine, other Islamist groups will be encouraged to capture power and then hang on long enough to become victorious.  However, when Hamas’ rule comes to end in Palestine, that development will not necessarily persuade other Islamist groups to stop their endeavors to capture political power in their own countries.  

I was once of the view that, perhaps, the Islamists should be given a chance to come to power through elections, and be allowed to fail.  However, after watching the performance of Hamas in Palestine and Hezbollah in Lebanon, I have changed my mind.  In the absence of comprehensive programs to stabilize their polities and to strengthen their economies, their chances of success are none. 

A few words about the Islamic Republic of Iran:  that country could have been an example of the success of an Islamic government; Iran has had a reasonable amount of democracy and ample oil and gas reserves to introduce ambitious programs of modernization;  and the Iranian leaders encountered serious problems from the United States in the 1980s, when the US sided with Iraq in the bloody war between the two neighbors. 

Undoubtedly, the United States wanted Iraq to do America’s dirty work by getting rid of the Ayatollahs through that war.  However, both Washington and Baghdad failed miserably in fulfilling their objective of terminating the Islamic government in Iran.  From Iran’s point of view, it was correct to state that their revolution was not given a chance to succeed. 

The Iranian fraudulent election of last June does not bode well for the Islamic Republic.  Iran seems to be steadily edging toward chaos for which the hardline Islamists of that country are substantially responsible.

What does the continuing saga of the Islamic Republic say about the future of political Islam in the Middle East and elsewhere in the world of Islam?[4]  It has not found its niche as a movement, largely because it has not yet developed a comprehensive framework for governance.  However, the concept of eternity that is related to Islam as a religion is one reason why the Islamists (or political Islamists) will continue to try and fail, but will not stop until they have a successful recipe for governance.  When will they succeed?  An answer to that question is not within the realm of Social Science.