Islamic Extremist Activities in the Federal Republic of Germany
Federal Office for the Protection of the Constitution
December 1998
Online version: verfassungsschutz.de
PDF file: verfassungsschutz.de
3.2 Instrumentalisation of Islam as a medium of ideology and rule - main common ideological characteristics of the various activities
The Islamist ideology develops the vision of Utopia, once existing in the past, which with the aid of Islamism could be attained again in the present. According to its ideologists, Islamism is the only social system which corresponds in every way to ‘human nature’ (Arabic: ‘fitra’). Communism and capitalism are equally unsuited to guarantee the welfare of humanity. Since the failure of communism has become apparent, the end of capitalism, which has led the West into decadence and immorality, is also imminent. The ‘natural’ heir will be Islamism.
Since the inception in Cairo in 1928 of the oldest and still today the current ideological parent organisation, the Sunnite extremist ‘Moslem Brotherhood' (MB), the Islamist movement has been subjected to a large number of divisions, radicalisation and also acceptance of existing reality. It is neither static nor unified. At present, the spectrum of Islamists ranges from those, who pursue their aims from within exisiting political and social institutions, to terrorist groups, who - with the exception of immeasurable brutality - cannot be apportioned to any political objective in the true sense of the word. The guidelines of the ‘Islamic system’ are recognisable even today in original or modified form in the theoretical expositions or justifications of political intent and activities in almost every organisation designated by the agencies for the Protection of the Constitution as Islamist.
The leading theoretician of Islamism of present-day character was Sayyed QUTB (1906-1966). As one of the leading members of MB, whilst in Egyptian imprisonment between 1954 and 1965, he developed an ideology of an Islamic Revolution based upon the philosophic legal concepts of Abu-l-A’la MAWDUDI (1903-1979), the founder of the Indo-Pakistani ‘Jamaat-i-islami’. QUTB’s work, ‘Ma’alim fi t-tariq’ (‘Signposts’), published in Cairo in 1964, could be considered, as it were, the ‘Maoist bible’ of the Islamic Revolution. The special factor of the ‘Islamic System’ (Arabic: ‘nizam islami’) as conceived by MAWDUDI and QUTB - according to the conviction of the authors and its supporters today - is an ideal universal world order.
To justify this claim of monotheism, Islamists draw attention to the weaknesses and failures of social systems outside the Moslem world in addition to defects as a consequence of the adulteration of God’s will. The basic evil of all existing forms of government is, according to QUTB’s interpretation, the transfer of power to the necessarily arbitrary decision-making (Arabic: ‘hawa’) of mankind. Rule is, however, the sole province of God (here the ideology developed by QUTB stands in sharp contrast to the principle of national sovereignty, which is not even given a passing mention by QUTB - because, as far as he is concerned, this would be inconceivable).
Christianity as practised in the West does not provide any solution; none of the (Christian) secular governmental systems offers any concept covering the whole reality of life. These give rise to the materialistic concepts of the ruling capitalism in the West and is furthermore based upon the same principles as Marxist materialism in the communist system. Materialism in capitalism and communism have led to decadence, loss of faith and humanity.
Only the Islamic social system could create the civilised society desired by mankind as a whole. The authentic sources of Koran and Sunna contain the perfect, indivisible truth, which requires no interpretation by sophistical theologians. In this system, God is actively involved, and therefore man does not need to be satisfied with his internal faith but must strive for the realisation in practice of the ‘Islamic Order’. In particular, this must be attained through education and conscience. As the Islamic world government is indivisible, the party system, according to QUTB, may be dispensed with, as it creates disturbing contradictions to unification (contradiction to the party pluralism guaranteed under the constitution). On the other hand, the obligation for human obedience to the ruler comes to an end, when his obedience to God and his prophets is not fulfilled. Concerning the principle of consultation (Arabic: ‘shura’), QUTB declares, that this makes the Moslems active participants in the ordering of their affairs, however, only in those cases, in which no clear decision is laid down in authentic sources.
QUTB does not intend that his system is seen as expressly ‘religious’, it needs no ‘turbans and sheikhs’. Even to non-Moslems, insofar as they are ‘people of the book’, i.e. Jews and Christians, he guarantees freedom of religion within the Islamic system. The Islamic system guarantees everyone social justice and adequate prosperity for all. This is to be achieved through an equitable financial policy.
The means to implement the ‘Islamic system’, which corresponds perfectly to human nature and the victory of which is imminent, is the ‘Jihad’. This term, according to QUTB, covers everything to gain victory. The ‘Jihad on the path of God’ (Arabic: ‘jihad fi sabil Allah’) should be carried out as a revolutionary liberation struggle in the ‘false’ Moslem states.
At the heart of Islamist ideology lie the negation of national sovereignty - the fundamental principle of democracy -, the rejection of the basic right for the free development of personality and the demand to rescind pluralism. The Islamists main targets are the prime values of our constitution. The concepts of Islamists offering a comprehensive system to meet the demands of real life through the introduction of an ‘Islamic order’ pave the way to totalitarian systems.
Islamist organisations in Germany currently continue to orientate themselves on the heart of the political programme of Islamist ideology. The main concepts, especially for leading theoreticians of the MB, are also to be found in partly modified form with Turkish Islamists. Despite repeated - obviously tactically motivated - calls for integration and formal recognition of German law, the MB is not the only organisation to retain their Islamist objectives. In their opinion, Koran and Sunna continue to be their most lofty constitution. Modifications such as party pluralism are permitted, as long as Islamic law rermains the supreme constitution. The incompatibility of these positions with the free democratic order is evident.
To achieve their Islamist objectives in Germany, the Islamist organisations with the largest membership develop a wide range of activities, targetted not only towards Moslems resident in Germany but also on agencies and social institutions; as a whole, there is an apparent methodical approach to achieve Islamist positions. Amongst the main factors of this strategy are:
- the target group orientated work amongst Moslems to maintain or develop an ‘Islamic identity’,
- propagating a definite demarcation - also externally evident - between Moslem youths and Germans of the same age,
- endeavours to be accepted by German agencies - if necessary by court action - to achieve a special status for persons practising Islamic rites and customs, and the
- collation of the interests of Islamist organisations through cooperation in non-extremist Moslem umbrella organisations.
[About ObL in chapter 5.4:]
A special position in this milieu is occupied by the Saudi Arabian multimillionaire Usama BEN LADEN. BEN LADEN provided financial support for the campaign of the mujaheddin against the Red Army in Afghanistan and in recent years was known to be the sponsor of a large number of Islamist groups including the ‘Jihad Islami’ (JI) and the ‘Al Gamaa al-Islamiya’ (GI) from Egypt and elements of the ‘Armed Islamic Group’ (GIA) from Algeria. The ‘International Islamic Front for the Jihad against Jews and Crusaders’ is substantially propagated by BEN LADEN and was probably involved in the attacks on the US Embassies in Dar-es-Salaam and Nairobi in early August 1998. Currently, BEN LADEN is living in Afghanistan under the protection of the ‘Taliban’ militia.
The agencies for the Protection of the Constitution hold traces to the effect that individuals are resident in Germany, who have fought as mujaheddin in Bosnia or other theatres of war, or have received military training in one of the training camps and are in contact with other persons from the network of Islamist legionaries. |
