Marxism and the Muslim World

by Maxime Rodinson

English, French (translation)

Genres: Islam, Politics, Religion, History, Philosophy, Middle East, Nonfiction

416 pages, Paperback

First published January 1, 1972

About the author

Marxist historian, sociologist and orientalist. He was the son of a Russian-Polish clothing trader and his wife who both died in the Auschwitz concentration camp. After studying oriental languages, he became a professor of Ethiopian (Amharic) at EPHE (École Pratique des Hautes Études, France). He was the author of a rich body of work, including the book Muhammad, a biography of the prophet of Islam.

Rodinson joined the French Communist Party in 1937 for "moral reasons", but later turned away after the party's Stalinist drift. He was expelled from the party in 1958. He became well known in France when he expressed sharp criticism of Israel, particularly opposing the settlement policies of the Jewish state. Some credit him with coining the term "Islamic fascism" (le fascisme islamique) in 1979, which he used to describe the Iranian revolution.

Reviews

[أميرة · Rating 1 out of 5]

Well Maxime, guess what?
Islamists did make it to power and contrary to what you confirmed in the 70's they are organized.
You had it right that "Victory depends on attracting a mass following of people who are frustrated .... and willing to translate their utopia principles into programs", though.
Now that we've seen no implementation of programs so far, I wonder how long can they maintain power?

[Robert Wood · Rating 3 out of 5]

The present text is made up of a series of texts by Orientalist Maxime Rodinson that either discuss his views on Marxism, the way that Marxist movements have impacted the Arab world, and the process of decolonization. For the most part, these essays are of primarily antiquarian interest, covering the process of decolonization, and have little to say about the present day.

[Lo · Rating 2 out of 5]

Though Maxime Rodinson is a full-hearted Orientalism that is imposing an idea of the Muslim world, I do believe he had some interesting takes on the philosophy of Marxism and does still hold reverence for Muslims. Though dredged in delusion, he perceives an idea of creative optimism (not Utopianism) that is inherent under Marxism. It’s an idealogy that gives hope that we can live in a harmonious society in which competition does not lead to conflict and that a better society can form a better humanity.

Another issue I raise is his apprehension that Marxism is just an ideology much like Religion. And that ideologies like Islam and Marxism are diametrically opposed since they impose, to paraphrase Rodinson, a totalitarian understanding as the one true ideology. First issue, is that both Marxism and Islam are both universalist in nature and can be applied to anyone in any setting. And secondly, Marxism is a materialist science and Islam is metaphysical. They are able to cohabitate in an individuals beliefs. But later he goes against this train of thought in other passages he says that there is nothing preventing this syncretization. Girl, so confusing.

We can see most these critiques of Rodinson come from his inclusion, and then excommunication, from the French Communist party and that of his obviously primarily academic and theoretical view of Marxism. I’d even say he has shown his side of being a “pure” Marxist. There does need to be a level of self-critique in Marxist thought like all ideologies and sciences. For an ideology that comes within power always imagines that is immune to critique and problems. But more than that, I believe in a world of syncretism of Marxism and religion. We see the Bund, PFLP, and other historical orgs taking Marxism and combining it with the bearings of a religion as it arises in the historical reality of their communities. Islamic Marxism, Judeo-Marxism, Liberation Theology, Sikh Marxism are the future for the metaphysical impacts the material.

I think a positive of the book is the look into the communist movement and parties in the Arab speaking nations. The history is well outlined and especially the history of Sultan Galiev with the Muslim Tartar communist movement in the USSR. Showing what Mao would have said is ‘non-antagonistic’ contradictions that some times face the socialist spheres. I also think his analysis of modernization or accumulation is correct in saying that any newly and truly independent nation cannot be developed without strict control of the economy.

[Zineb Boulahrouf]

good