Question: The loss of Edinburgh Pentlands really disappointed whom the most?

For the Conservatives, the main disappointment was the loss of Edinburgh Pentlands, the seat of former party leader David McLetchie, to the SNP. McLetchie was elected on the Lothian regional list and the Conservatives suffered a net loss of five seats, with leader Annabel Goldie claiming that their support had held firm. Nevertheless, she too announced she would step down as leader of the party. Cameron congratulated the SNP on their victory but vowed to campaign for the Union in the independence referendum.

Answer: the Conservatives

<hl> For the Conservatives , the main disappointment was the loss of Edinburgh Pentlands, the seat of former party leader David McLetchie, to the SNP. <hl> McLetchie was elected on the Lothian regional list and the Conservatives suffered a net loss of five seats, with leader Annabel Goldie claiming that their support had held firm. Nevertheless, she too announced she would step down as leader of the party. Cameron congratulated the SNP on their victory but vowed to campaign for the Union in the independence referendum.

For <hl> the Conservatives <hl>, the main disappointment was the loss of Edinburgh Pentlands, the seat of former party leader David McLetchie, to the SNP. McLetchie was elected on the Lothian regional list and the Conservatives suffered a net loss of five seats, with leader Annabel Goldie claiming that their support had held firm. Nevertheless, she too announced she would step down as leader of the party. Cameron congratulated the SNP on their victory but vowed to campaign for the Union in the independence referendum.

For <hl> the Conservatives <hl> , the main disappointment was the loss of Edinburgh Pentlands, the seat of former party leader David McLetchie, to the SNP.


Question: What was the seat of former party leader David McLetchie?

Answer: Edinburgh Pentlands

<hl> For the Conservatives, the main disappointment was the loss of Edinburgh Pentlands , the seat of former party leader David McLetchie, to the SNP. <hl> McLetchie was elected on the Lothian regional list and the Conservatives suffered a net loss of five seats, with leader Annabel Goldie claiming that their support had held firm. Nevertheless, she too announced she would step down as leader of the party. Cameron congratulated the SNP on their victory but vowed to campaign for the Union in the independence referendum.

For the Conservatives, the main disappointment was the loss of <hl> Edinburgh Pentlands <hl>, the seat of former party leader David McLetchie, to the SNP. McLetchie was elected on the Lothian regional list and the Conservatives suffered a net loss of five seats, with leader Annabel Goldie claiming that their support had held firm. Nevertheless, she too announced she would step down as leader of the party. Cameron congratulated the SNP on their victory but vowed to campaign for the Union in the independence referendum.

For the Conservatives, the main disappointment was the loss of <hl> Edinburgh Pentlands <hl> , the seat of former party leader David McLetchie, to the SNP.


Question: What net loss did the Conservatives suffer?

Answer: five seats

For the Conservatives, the main disappointment was the loss of Edinburgh Pentlands, the seat of former party leader David McLetchie, to the SNP. <hl> McLetchie was elected on the Lothian regional list and the Conservatives suffered a net loss of five seats , with leader Annabel Goldie claiming that their support had held firm. <hl> Nevertheless, she too announced she would step down as leader of the party. Cameron congratulated the SNP on their victory but vowed to campaign for the Union in the independence referendum.

For the Conservatives, the main disappointment was the loss of Edinburgh Pentlands, the seat of former party leader David McLetchie, to the SNP. McLetchie was elected on the Lothian regional list and the Conservatives suffered a net loss of <hl> five seats <hl>, with leader Annabel Goldie claiming that their support had held firm. Nevertheless, she too announced she would step down as leader of the party. Cameron congratulated the SNP on their victory but vowed to campaign for the Union in the independence referendum.

McLetchie was elected on the Lothian regional list and the Conservatives suffered a net loss of <hl> five seats <hl> , with leader Annabel Goldie claiming that their support had held firm.


Question: Who announced she would step down as leader of the Conservatives?

Answer: Annabel Goldie

For the Conservatives, the main disappointment was the loss of Edinburgh Pentlands, the seat of former party leader David McLetchie, to the SNP. <hl> McLetchie was elected on the Lothian regional list and the Conservatives suffered a net loss of five seats, with leader Annabel Goldie claiming that their support had held firm. <hl> Nevertheless, she too announced she would step down as leader of the party. Cameron congratulated the SNP on their victory but vowed to campaign for the Union in the independence referendum.

For the Conservatives, the main disappointment was the loss of Edinburgh Pentlands, the seat of former party leader David McLetchie, to the SNP. McLetchie was elected on the Lothian regional list and the Conservatives suffered a net loss of five seats, with leader <hl> Annabel Goldie <hl> claiming that their support had held firm. Nevertheless, she too announced she would step down as leader of the party. Cameron congratulated the SNP on their victory but vowed to campaign for the Union in the independence referendum.


Question: Who congratulated the SNP while vowing to campaign against their referendum?

Answer: Cameron

For the Conservatives, the main disappointment was the loss of Edinburgh Pentlands, the seat of former party leader David McLetchie, to the SNP. McLetchie was elected on the Lothian regional list and the Conservatives suffered a net loss of five seats, with leader Annabel Goldie claiming that their support had held firm. Nevertheless, she too announced she would step down as leader of the party. <hl> Cameron congratulated the SNP on their victory but vowed to campaign for the Union in the independence referendum. <hl>

For the Conservatives, the main disappointment was the loss of Edinburgh Pentlands, the seat of former party leader David McLetchie, to the SNP. McLetchie was elected on the Lothian regional list and the Conservatives suffered a net loss of five seats, with leader Annabel Goldie claiming that their support had held firm. Nevertheless, she too announced she would step down as leader of the party. <hl> Cameron <hl> congratulated the SNP on their victory but vowed to campaign for the Union in the independence referendum.


Question: What consequence of establishing the Scottish Parliament applies to Scottish MPs sitting in the UK House of Commons?

A procedural consequence of the establishment of the Scottish Parliament is that Scottish MPs sitting in the UK House of Commons are able to vote on domestic legislation that applies only to England, Wales and Northern Ireland – whilst English, Scottish, Welsh and Northern Irish Westminster MPs are unable to vote on the domestic legislation of the Scottish Parliament. This phenomenon is known as the West Lothian question and has led to criticism. Following the Conservative victory in the 2015 UK election, standing orders of the House of Commons were changed to give MPs representing English constituencies a new "veto" over laws only affecting England.

Answer: able to vote on domestic legislation that applies only to England, Wales and Northern Ireland

<hl> A procedural consequence of the establishment of the Scottish Parliament is that Scottish MPs sitting in the UK House of Commons are able to vote on domestic legislation that applies only to England, Wales and Northern Ireland – whilst English, Scottish, Welsh and Northern Irish Westminster MPs are unable to vote on the domestic legislation of the Scottish Parliament. <hl> This phenomenon is known as the West Lothian question and has led to criticism. Following the Conservative victory in the 2015 UK election, standing orders of the House of Commons were changed to give MPs representing English constituencies a new "veto" over laws only affecting England.

A procedural consequence of the establishment of the Scottish Parliament is that Scottish MPs sitting in the UK House of Commons are <hl> able to vote on domestic legislation that applies only to England, Wales and Northern Ireland <hl> – whilst English, Scottish, Welsh and Northern Irish Westminster MPs are unable to vote on the domestic legislation of the Scottish Parliament. This phenomenon is known as the West Lothian question and has led to criticism. Following the Conservative victory in the 2015 UK election, standing orders of the House of Commons were changed to give MPs representing English constituencies a new "veto" over laws only affecting England.


Question: What are MPs unable to vote upon?

Answer: domestic legislation of the Scottish Parliament

<hl> A procedural consequence of the establishment of the Scottish Parliament is that Scottish MPs sitting in the UK House of Commons are able to vote on domestic legislation that applies only to England, Wales and Northern Ireland – whilst English, Scottish, Welsh and Northern Irish Westminster MPs are unable to vote on the domestic legislation of the Scottish Parliament . <hl> This phenomenon is known as the West Lothian question and has led to criticism. Following the Conservative victory in the 2015 UK election, standing orders of the House of Commons were changed to give MPs representing English constituencies a new "veto" over laws only affecting England.

A procedural consequence of the establishment of the Scottish Parliament is that Scottish MPs sitting in the UK House of Commons are able to vote on domestic legislation that applies only to England, Wales and Northern Ireland – whilst English, Scottish, Welsh and Northern Irish Westminster MPs are unable to vote on the <hl> domestic legislation of the Scottish Parliament <hl>. This phenomenon is known as the West Lothian question and has led to criticism. Following the Conservative victory in the 2015 UK election, standing orders of the House of Commons were changed to give MPs representing English constituencies a new "veto" over laws only affecting England.

A procedural consequence of the establishment of the Scottish Parliament is that Scottish MPs sitting in the UK House of Commons are able to vote on domestic legislation that applies only to England, Wales and Northern Ireland – whilst English, Scottish, Welsh and Northern Irish Westminster MPs are unable to vote on the <hl> domestic legislation of the Scottish Parliament <hl> .


Question: What phenomenon has led to criticism?

Answer: West Lothian question

A procedural consequence of the establishment of the Scottish Parliament is that Scottish MPs sitting in the UK House of Commons are able to vote on domestic legislation that applies only to England, Wales and Northern Ireland – whilst English, Scottish, Welsh and Northern Irish Westminster MPs are unable to vote on the domestic legislation of the Scottish Parliament. <hl> This phenomenon is known as the West Lothian question and has led to criticism. <hl> Following the Conservative victory in the 2015 UK election, standing orders of the House of Commons were changed to give MPs representing English constituencies a new "veto" over laws only affecting England.

A procedural consequence of the establishment of the Scottish Parliament is that Scottish MPs sitting in the UK House of Commons are able to vote on domestic legislation that applies only to England, Wales and Northern Ireland – whilst English, Scottish, Welsh and Northern Irish Westminster MPs are unable to vote on the domestic legislation of the Scottish Parliament. This phenomenon is known as the <hl> West Lothian question <hl> and has led to criticism. Following the Conservative victory in the 2015 UK election, standing orders of the House of Commons were changed to give MPs representing English constituencies a new "veto" over laws only affecting England.


Question: What party had a victory in the 2015 UK election?

Answer: the Conservative

A procedural consequence of the establishment of the Scottish Parliament is that Scottish MPs sitting in the UK House of Commons are able to vote on domestic legislation that applies only to England, Wales and Northern Ireland – whilst English, Scottish, Welsh and Northern Irish Westminster MPs are unable to vote on the domestic legislation of the Scottish Parliament. This phenomenon is known as the West Lothian question and has led to criticism. <hl> Following the Conservative victory in the 2015 UK election, standing orders of the House of Commons were changed to give MPs representing English constituencies a new "veto" over laws only affecting England. <hl>

A procedural consequence of the establishment of the Scottish Parliament is that Scottish MPs sitting in the UK House of Commons are able to vote on domestic legislation that applies only to England, Wales and Northern Ireland – whilst English, Scottish, Welsh and Northern Irish Westminster MPs are unable to vote on the domestic legislation of the Scottish Parliament. This phenomenon is known as the West Lothian question and has led to criticism. Following <hl> the Conservative <hl> victory in the 2015 UK election, standing orders of the House of Commons were changed to give MPs representing English constituencies a new "veto" over laws only affecting England.


Question: MPs representing English constituencies can only veto laws affecting which country?

Answer: England

<hl> A procedural consequence of the establishment of the Scottish Parliament is that Scottish MPs sitting in the UK House of Commons are able to vote on domestic legislation that applies only to England , Wales and Northern Ireland – whilst English, Scottish, Welsh and Northern Irish Westminster MPs are unable to vote on the domestic legislation of the Scottish Parliament. <hl> This phenomenon is known as the West Lothian question and has led to criticism. Following the Conservative victory in the 2015 UK election, standing orders of the House of Commons were changed to give MPs representing English constituencies a new "veto" over laws only affecting England.

A procedural consequence of the establishment of the Scottish Parliament is that Scottish MPs sitting in the UK House of Commons are able to vote on domestic legislation that applies only to <hl> England <hl>, Wales and Northern Ireland – whilst English, Scottish, Welsh and Northern Irish Westminster MPs are unable to vote on the domestic legislation of the Scottish Parliament. This phenomenon is known as the West Lothian question and has led to criticism. Following the Conservative victory in the 2015 UK election, standing orders of the House of Commons were changed to give MPs representing English constituencies a new "veto" over laws only affecting England.

A procedural consequence of the establishment of the Scottish Parliament is that Scottish MPs sitting in the UK House of Commons are able to vote on domestic legislation that applies only to <hl> England <hl> , Wales and Northern Ireland – whilst English, Scottish, Welsh and Northern Irish Westminster MPs are unable to vote on the domestic legislation of the Scottish Parliament.


Question: What is an Islamic revival movement?

Islamism, also known as Political Islam (Arabic: إسلام سياسي islām siyāsī), is an Islamic revival movement often characterized by moral conservatism, literalism, and the attempt "to implement Islamic values in all spheres of life." Islamism favors the reordering of government and society in accordance with the Shari'a. The different Islamist movements have been described as "oscillating between two poles": at one end is a strategy of Islamization of society through state power seized by revolution or invasion; at the other "reformist" pole Islamists work to Islamize society gradually "from the bottom up". The movements have "arguably altered the Middle East more than any trend since the modern states gained independence", redefining "politics and even borders" according to one journalist (Robin Wright).

Answer: Islamism

<hl> Islamism , also known as Political Islam (Arabic: إسلام سياسي islām siyāsī), is an Islamic revival movement often characterized by moral conservatism, literalism, and the attempt "to implement Islamic values in all spheres of life." <hl> Islamism favors the reordering of government and society in accordance with the Shari'a. The different Islamist movements have been described as "oscillating between two poles": at one end is a strategy of Islamization of society through state power seized by revolution or invasion; at the other "reformist" pole Islamists work to Islamize society gradually "from the bottom up". The movements have "arguably altered the Middle East more than any trend since the modern states gained independence", redefining "politics and even borders" according to one journalist (Robin Wright).

<hl> Islamism <hl>, also known as Political Islam (Arabic: إسلام سياسي islām siyāsī), is an Islamic revival movement often characterized by moral conservatism, literalism, and the attempt "to implement Islamic values in all spheres of life." Islamism favors the reordering of government and society in accordance with the Shari'a. The different Islamist movements have been described as "oscillating between two poles": at one end is a strategy of Islamization of society through state power seized by revolution or invasion; at the other "reformist" pole Islamists work to Islamize society gradually "from the bottom up". The movements have "arguably altered the Middle East more than any trend since the modern states gained independence", redefining "politics and even borders" according to one journalist (Robin Wright).

<hl> Islamism <hl> , also known as Political Islam (Arabic: إسلام سياسي islām siyāsī), is an Islamic revival movement often characterized by moral conservatism, literalism, and the attempt "to implement Islamic values in all spheres of life."


Question: What aspects of life does Islamism seek to integrate itself into?

Answer: all spheres of life.

<hl> Islamism, also known as Political Islam (Arabic: إسلام سياسي islām siyāsī), is an Islamic revival movement often characterized by moral conservatism, literalism, and the attempt "to implement Islamic values in all spheres of life. " Islamism favors the reordering of government and society in accordance with the Shari'a. <hl> The different Islamist movements have been described as "oscillating between two poles": at one end is a strategy of Islamization of society through state power seized by revolution or invasion; at the other "reformist" pole Islamists work to Islamize society gradually "from the bottom up". The movements have "arguably altered the Middle East more than any trend since the modern states gained independence", redefining "politics and even borders" according to one journalist (Robin Wright).

Islamism, also known as Political Islam (Arabic: إسلام سياسي islām siyāsī), is an Islamic revival movement often characterized by moral conservatism, literalism, and the attempt "to implement Islamic values in <hl> all spheres of life. <hl>" Islamism favors the reordering of government and society in accordance with the Shari'a. The different Islamist movements have been described as "oscillating between two poles": at one end is a strategy of Islamization of society through state power seized by revolution or invasion; at the other "reformist" pole Islamists work to Islamize society gradually "from the bottom up". The movements have "arguably altered the Middle East more than any trend since the modern states gained independence", redefining "politics and even borders" according to one journalist (Robin Wright).

Islamism, also known as Political Islam (Arabic: إسلام سياسي islām siyāsī), is an Islamic revival movement often characterized by moral conservatism, literalism, and the attempt "to implement Islamic values in <hl> all spheres of life. <hl> " Islamism favors the reordering of government and society in accordance with the Shari'a.


Question: What goal does Islamism have when it comes to society and government?

Answer: reordering

Islamism, also known as Political Islam (Arabic: إسلام سياسي islām siyāsī), is an Islamic revival movement often characterized by moral conservatism, literalism, and the attempt "to implement Islamic values in all spheres of life." <hl> Islamism favors the reordering of government and society in accordance with the Shari'a. <hl> The different Islamist movements have been described as "oscillating between two poles": at one end is a strategy of Islamization of society through state power seized by revolution or invasion; at the other "reformist" pole Islamists work to Islamize society gradually "from the bottom up". The movements have "arguably altered the Middle East more than any trend since the modern states gained independence", redefining "politics and even borders" according to one journalist (Robin Wright).

Islamism, also known as Political Islam (Arabic: إسلام سياسي islām siyāsī), is an Islamic revival movement often characterized by moral conservatism, literalism, and the attempt "to implement Islamic values in all spheres of life." Islamism favors the <hl> reordering <hl> of government and society in accordance with the Shari'a. The different Islamist movements have been described as "oscillating between two poles": at one end is a strategy of Islamization of society through state power seized by revolution or invasion; at the other "reformist" pole Islamists work to Islamize society gradually "from the bottom up". The movements have "arguably altered the Middle East more than any trend since the modern states gained independence", redefining "politics and even borders" according to one journalist (Robin Wright).


Question: What have the two different Islamist movements been described as oscillating between?

Answer: poles

Islamism, also known as Political Islam (Arabic: إسلام سياسي islām siyāsī), is an Islamic revival movement often characterized by moral conservatism, literalism, and the attempt "to implement Islamic values in all spheres of life." Islamism favors the reordering of government and society in accordance with the Shari'a. <hl> The different Islamist movements have been described as "oscillating between two poles ": at one end is a strategy of Islamization of society through state power seized by revolution or invasion; at the other "reformist" pole Islamists work to Islamize society gradually "from the bottom up". <hl> The movements have "arguably altered the Middle East more than any trend since the modern states gained independence", redefining "politics and even borders" according to one journalist (Robin Wright).

Islamism, also known as Political Islam (Arabic: إسلام سياسي islām siyāsī), is an Islamic revival movement often characterized by moral conservatism, literalism, and the attempt "to implement Islamic values in all spheres of life." Islamism favors the reordering of government and society in accordance with the Shari'a. The different Islamist movements have been described as "oscillating between two <hl> poles <hl>": at one end is a strategy of Islamization of society through state power seized by revolution or invasion; at the other "reformist" pole Islamists work to Islamize society gradually "from the bottom up". The movements have "arguably altered the Middle East more than any trend since the modern states gained independence", redefining "politics and even borders" according to one journalist (Robin Wright).

The different Islamist movements have been described as "oscillating between two <hl> poles <hl> ": at one end is a strategy of Islamization of society through state power seized by revolution or invasion; at the other "reformist" pole Islamists work to Islamize society gradually "from the bottom up".


Question: One strategy of Islamization is to seize power by what methods?

Answer: revolution or invasion

Islamism, also known as Political Islam (Arabic: إسلام سياسي islām siyāsī), is an Islamic revival movement often characterized by moral conservatism, literalism, and the attempt "to implement Islamic values in all spheres of life." Islamism favors the reordering of government and society in accordance with the Shari'a. <hl> The different Islamist movements have been described as "oscillating between two poles": at one end is a strategy of Islamization of society through state power seized by revolution or invasion ; at the other "reformist" pole Islamists work to Islamize society gradually "from the bottom up". <hl> The movements have "arguably altered the Middle East more than any trend since the modern states gained independence", redefining "politics and even borders" according to one journalist (Robin Wright).

Islamism, also known as Political Islam (Arabic: إسلام سياسي islām siyāsī), is an Islamic revival movement often characterized by moral conservatism, literalism, and the attempt "to implement Islamic values in all spheres of life." Islamism favors the reordering of government and society in accordance with the Shari'a. The different Islamist movements have been described as "oscillating between two poles": at one end is a strategy of Islamization of society through state power seized by <hl> revolution or invasion <hl>; at the other "reformist" pole Islamists work to Islamize society gradually "from the bottom up". The movements have "arguably altered the Middle East more than any trend since the modern states gained independence", redefining "politics and even borders" according to one journalist (Robin Wright).

The different Islamist movements have been described as "oscillating between two poles": at one end is a strategy of Islamization of society through state power seized by <hl> revolution or invasion <hl> ; at the other "reformist" pole Islamists work to Islamize society gradually "from the bottom up".


Question: What process do moderate and reformist Islamists work within the boundaries of?

Moderate and reformist Islamists who accept and work within the democratic process include parties like the Tunisian Ennahda Movement. Jamaat-e-Islami of Pakistan is basically a socio-political and democratic Vanguard party but has also gained political influence through military coup d'état in past. The Islamist groups like Hezbollah in Lebanon and Hamas in Palestine participate in democratic and political process as well as armed attacks, seeking to abolish the state of Israel. Radical Islamist organizations like al-Qaeda and the Egyptian Islamic Jihad, and groups such as the Taliban, entirely reject democracy, often declaring as kuffar those Muslims who support it (see takfirism), as well as calling for violent/offensive jihad or urging and conducting attacks on a religious basis.

Answer: democratic

<hl> Moderate and reformist Islamists who accept and work within the democratic process include parties like the Tunisian Ennahda Movement. <hl> Jamaat-e-Islami of Pakistan is basically a socio-political and democratic Vanguard party but has also gained political influence through military coup d'état in past. The Islamist groups like Hezbollah in Lebanon and Hamas in Palestine participate in democratic and political process as well as armed attacks, seeking to abolish the state of Israel. Radical Islamist organizations like al-Qaeda and the Egyptian Islamic Jihad, and groups such as the Taliban, entirely reject democracy, often declaring as kuffar those Muslims who support it (see takfirism), as well as calling for violent/offensive jihad or urging and conducting attacks on a religious basis.

Moderate and reformist Islamists who accept and work within the <hl> democratic <hl> process include parties like the Tunisian Ennahda Movement. Jamaat-e-Islami of Pakistan is basically a socio-political and democratic Vanguard party but has also gained political influence through military coup d'état in past. The Islamist groups like Hezbollah in Lebanon and Hamas in Palestine participate in democratic and political process as well as armed attacks, seeking to abolish the state of Israel. Radical Islamist organizations like al-Qaeda and the Egyptian Islamic Jihad, and groups such as the Taliban, entirely reject democracy, often declaring as kuffar those Muslims who support it (see takfirism), as well as calling for violent/offensive jihad or urging and conducting attacks on a religious basis.


Question: Where does Hamas originate?

Answer: Palestine

Moderate and reformist Islamists who accept and work within the democratic process include parties like the Tunisian Ennahda Movement. Jamaat-e-Islami of Pakistan is basically a socio-political and democratic Vanguard party but has also gained political influence through military coup d'état in past. <hl> The Islamist groups like Hezbollah in Lebanon and Hamas in Palestine participate in democratic and political process as well as armed attacks, seeking to abolish the state of Israel. <hl> Radical Islamist organizations like al-Qaeda and the Egyptian Islamic Jihad, and groups such as the Taliban, entirely reject democracy, often declaring as kuffar those Muslims who support it (see takfirism), as well as calling for violent/offensive jihad or urging and conducting attacks on a religious basis.

Moderate and reformist Islamists who accept and work within the democratic process include parties like the Tunisian Ennahda Movement. Jamaat-e-Islami of Pakistan is basically a socio-political and democratic Vanguard party but has also gained political influence through military coup d'état in past. The Islamist groups like Hezbollah in Lebanon and Hamas in <hl> Palestine <hl> participate in democratic and political process as well as armed attacks, seeking to abolish the state of Israel. Radical Islamist organizations like al-Qaeda and the Egyptian Islamic Jihad, and groups such as the Taliban, entirely reject democracy, often declaring as kuffar those Muslims who support it (see takfirism), as well as calling for violent/offensive jihad or urging and conducting attacks on a religious basis.


Question: What is the goal of Islamist groups like Hezbollah and Hamas?

Answer: abolish the state of Israel

Moderate and reformist Islamists who accept and work within the democratic process include parties like the Tunisian Ennahda Movement. Jamaat-e-Islami of Pakistan is basically a socio-political and democratic Vanguard party but has also gained political influence through military coup d'état in past. <hl> The Islamist groups like Hezbollah in Lebanon and Hamas in Palestine participate in democratic and political process as well as armed attacks, seeking to abolish the state of Israel . <hl> Radical Islamist organizations like al-Qaeda and the Egyptian Islamic Jihad, and groups such as the Taliban, entirely reject democracy, often declaring as kuffar those Muslims who support it (see takfirism), as well as calling for violent/offensive jihad or urging and conducting attacks on a religious basis.

Moderate and reformist Islamists who accept and work within the democratic process include parties like the Tunisian Ennahda Movement. Jamaat-e-Islami of Pakistan is basically a socio-political and democratic Vanguard party but has also gained political influence through military coup d'état in past. The Islamist groups like Hezbollah in Lebanon and Hamas in Palestine participate in democratic and political process as well as armed attacks, seeking to <hl> abolish the state of Israel <hl>. Radical Islamist organizations like al-Qaeda and the Egyptian Islamic Jihad, and groups such as the Taliban, entirely reject democracy, often declaring as kuffar those Muslims who support it (see takfirism), as well as calling for violent/offensive jihad or urging and conducting attacks on a religious basis.

The Islamist groups like Hezbollah in Lebanon and Hamas in Palestine participate in democratic and political process as well as armed attacks, seeking to <hl> abolish the state of Israel <hl> .


Question: What do radical Islamist organizations reject entirely?

Answer: democracy

Moderate and reformist Islamists who accept and work within the democratic process include parties like the Tunisian Ennahda Movement. Jamaat-e-Islami of Pakistan is basically a socio-political and democratic Vanguard party but has also gained political influence through military coup d'état in past. The Islamist groups like Hezbollah in Lebanon and Hamas in Palestine participate in democratic and political process as well as armed attacks, seeking to abolish the state of Israel. <hl> Radical Islamist organizations like al-Qaeda and the Egyptian Islamic Jihad, and groups such as the Taliban, entirely reject democracy , often declaring as kuffar those Muslims who support it (see takfirism), as well as calling for violent/offensive jihad or urging and conducting attacks on a religious basis. <hl>

Moderate and reformist Islamists who accept and work within the democratic process include parties like the Tunisian Ennahda Movement. Jamaat-e-Islami of Pakistan is basically a socio-political and democratic Vanguard party but has also gained political influence through military coup d'état in past. The Islamist groups like Hezbollah in Lebanon and Hamas in Palestine participate in democratic and political process as well as armed attacks, seeking to abolish the state of Israel. Radical Islamist organizations like al-Qaeda and the Egyptian Islamic Jihad, and groups such as the Taliban, entirely reject <hl> democracy <hl>, often declaring as kuffar those Muslims who support it (see takfirism), as well as calling for violent/offensive jihad or urging and conducting attacks on a religious basis.

Radical Islamist organizations like al-Qaeda and the Egyptian Islamic Jihad, and groups such as the Taliban, entirely reject <hl> democracy <hl> , often declaring as kuffar those Muslims who support it (see takfirism), as well as calling for violent/offensive jihad or urging and conducting attacks on a religious basis.


Question: On what basis do the radical Islamist organizations conduct their attacks?

Answer: religious

a religious basis.

Moderate and reformist Islamists who accept and work within the democratic process include parties like the Tunisian Ennahda Movement. Jamaat-e-Islami of Pakistan is basically a socio-political and democratic Vanguard party but has also gained political influence through military coup d'état in past. The Islamist groups like Hezbollah in Lebanon and Hamas in Palestine participate in democratic and political process as well as armed attacks, seeking to abolish the state of Israel. Radical Islamist organizations like al-Qaeda and the Egyptian Islamic Jihad, and groups such as the Taliban, entirely reject democracy, often declaring as kuffar those Muslims who support it (see takfirism), as well as calling for violent/offensive jihad or urging and conducting attacks on <hl> a religious basis. <hl>

Moderate and reformist Islamists who accept and work within the democratic process include parties like the Tunisian Ennahda Movement. Jamaat-e-Islami of Pakistan is basically a socio-political and democratic Vanguard party but has also gained political influence through military coup d'état in past. The Islamist groups like Hezbollah in Lebanon and Hamas in Palestine participate in democratic and political process as well as armed attacks, seeking to abolish the state of Israel. Radical Islamist organizations like al-Qaeda and the Egyptian Islamic Jihad, and groups such as the Taliban, entirely reject democracy, often declaring as kuffar those Muslims who support it (see takfirism), as well as calling for violent/offensive jihad or urging and conducting attacks on a <hl> religious <hl> basis.


Question: What exists between fundamentalist Islamism and reformist Islamism?

Another major division within Islamism is between what Graham E. Fuller has described as the fundamentalist "guardians of the tradition" (Salafis, such as those in the Wahhabi movement) and the "vanguard of change and Islamic reform" centered around the Muslim Brotherhood. Olivier Roy argues that "Sunni pan-Islamism underwent a remarkable shift in the second half of the 20th century" when the Muslim Brotherhood movement and its focus on Islamisation of pan-Arabism was eclipsed by the Salafi movement with its emphasis on "sharia rather than the building of Islamic institutions," and rejection of Shia Islam. Following the Arab Spring, Roy has described Islamism as "increasingly interdependent" with democracy in much of the Arab Muslim world, such that "neither can now survive without the other." While Islamist political culture itself may not be democratic, Islamists need democratic elections to maintain their legitimacy. At the same time, their popularity is such that no government can call itself democratic that excludes mainstream Islamist groups.

Answer: major division

<hl> Another major division within Islamism is between what Graham E. Fuller has described as the fundamentalist "guardians of the tradition" (Salafis, such as those in the Wahhabi movement) and the "vanguard of change and Islamic reform" centered around the Muslim Brotherhood. <hl> Olivier Roy argues that "Sunni pan-Islamism underwent a remarkable shift in the second half of the 20th century" when the Muslim Brotherhood movement and its focus on Islamisation of pan-Arabism was eclipsed by the Salafi movement with its emphasis on "sharia rather than the building of Islamic institutions," and rejection of Shia Islam. Following the Arab Spring, Roy has described Islamism as "increasingly interdependent" with democracy in much of the Arab Muslim world, such that "neither can now survive without the other." While Islamist political culture itself may not be democratic, Islamists need democratic elections to maintain their legitimacy. At the same time, their popularity is such that no government can call itself democratic that excludes mainstream Islamist groups.

Another <hl> major division <hl> within Islamism is between what Graham E. Fuller has described as the fundamentalist "guardians of the tradition" (Salafis, such as those in the Wahhabi movement) and the "vanguard of change and Islamic reform" centered around the Muslim Brotherhood. Olivier Roy argues that "Sunni pan-Islamism underwent a remarkable shift in the second half of the 20th century" when the Muslim Brotherhood movement and its focus on Islamisation of pan-Arabism was eclipsed by the Salafi movement with its emphasis on "sharia rather than the building of Islamic institutions," and rejection of Shia Islam. Following the Arab Spring, Roy has described Islamism as "increasingly interdependent" with democracy in much of the Arab Muslim world, such that "neither can now survive without the other." While Islamist political culture itself may not be democratic, Islamists need democratic elections to maintain their legitimacy. At the same time, their popularity is such that no government can call itself democratic that excludes mainstream Islamist groups.


Question: What did Olivier Roy state underwent a remarkable shift in the second half of the 20th century?

Answer: Sunni pan-Islamism

Another major division within Islamism is between what Graham E. Fuller has described as the fundamentalist "guardians of the tradition" (Salafis, such as those in the Wahhabi movement) and the "vanguard of change and Islamic reform" centered around the Muslim Brotherhood. <hl> Olivier Roy argues that " Sunni pan-Islamism underwent a remarkable shift in the second half of the 20th century" when the Muslim Brotherhood movement and its focus on Islamisation of pan-Arabism was eclipsed by the Salafi movement with its emphasis on "sharia rather than the building of Islamic institutions," and rejection of Shia Islam. <hl> Following the Arab Spring, Roy has described Islamism as "increasingly interdependent" with democracy in much of the Arab Muslim world, such that "neither can now survive without the other." While Islamist political culture itself may not be democratic, Islamists need democratic elections to maintain their legitimacy. At the same time, their popularity is such that no government can call itself democratic that excludes mainstream Islamist groups.

Another major division within Islamism is between what Graham E. Fuller has described as the fundamentalist "guardians of the tradition" (Salafis, such as those in the Wahhabi movement) and the "vanguard of change and Islamic reform" centered around the Muslim Brotherhood. Olivier Roy argues that "<hl> Sunni pan-Islamism <hl> underwent a remarkable shift in the second half of the 20th century" when the Muslim Brotherhood movement and its focus on Islamisation of pan-Arabism was eclipsed by the Salafi movement with its emphasis on "sharia rather than the building of Islamic institutions," and rejection of Shia Islam. Following the Arab Spring, Roy has described Islamism as "increasingly interdependent" with democracy in much of the Arab Muslim world, such that "neither can now survive without the other." While Islamist political culture itself may not be democratic, Islamists need democratic elections to maintain their legitimacy. At the same time, their popularity is such that no government can call itself democratic that excludes mainstream Islamist groups.

Olivier Roy argues that " <hl> Sunni pan-Islamism <hl> underwent a remarkable shift in the second half of the 20th century" when the Muslim Brotherhood movement and its focus on Islamisation of pan-Arabism was eclipsed by the Salafi movement with its emphasis on "sharia rather than the building of Islamic institutions," and rejection of Shia Islam.


Question: What did the Salafi movement put emphasis on?

Answer: sharia rather than the building of Islamic institutions,

Another major division within Islamism is between what Graham E. Fuller has described as the fundamentalist "guardians of the tradition" (Salafis, such as those in the Wahhabi movement) and the "vanguard of change and Islamic reform" centered around the Muslim Brotherhood. <hl> Olivier Roy argues that "Sunni pan-Islamism underwent a remarkable shift in the second half of the 20th century" when the Muslim Brotherhood movement and its focus on Islamisation of pan-Arabism was eclipsed by the Salafi movement with its emphasis on " sharia rather than the building of Islamic institutions, " and rejection of Shia Islam. <hl> Following the Arab Spring, Roy has described Islamism as "increasingly interdependent" with democracy in much of the Arab Muslim world, such that "neither can now survive without the other." While Islamist political culture itself may not be democratic, Islamists need democratic elections to maintain their legitimacy. At the same time, their popularity is such that no government can call itself democratic that excludes mainstream Islamist groups.

Another major division within Islamism is between what Graham E. Fuller has described as the fundamentalist "guardians of the tradition" (Salafis, such as those in the Wahhabi movement) and the "vanguard of change and Islamic reform" centered around the Muslim Brotherhood. Olivier Roy argues that "Sunni pan-Islamism underwent a remarkable shift in the second half of the 20th century" when the Muslim Brotherhood movement and its focus on Islamisation of pan-Arabism was eclipsed by the Salafi movement with its emphasis on "<hl> sharia rather than the building of Islamic institutions, <hl>" and rejection of Shia Islam. Following the Arab Spring, Roy has described Islamism as "increasingly interdependent" with democracy in much of the Arab Muslim world, such that "neither can now survive without the other." While Islamist political culture itself may not be democratic, Islamists need democratic elections to maintain their legitimacy. At the same time, their popularity is such that no government can call itself democratic that excludes mainstream Islamist groups.

Olivier Roy argues that "Sunni pan-Islamism underwent a remarkable shift in the second half of the 20th century" when the Muslim Brotherhood movement and its focus on Islamisation of pan-Arabism was eclipsed by the Salafi movement with its emphasis on " <hl> sharia rather than the building of Islamic institutions, <hl> " and rejection of Shia Islam.


Question: What has Islamism been increasingly interdependent with following the Arab Spring?

Answer: democracy

Another major division within Islamism is between what Graham E. Fuller has described as the fundamentalist "guardians of the tradition" (Salafis, such as those in the Wahhabi movement) and the "vanguard of change and Islamic reform" centered around the Muslim Brotherhood. Olivier Roy argues that "Sunni pan-Islamism underwent a remarkable shift in the second half of the 20th century" when the Muslim Brotherhood movement and its focus on Islamisation of pan-Arabism was eclipsed by the Salafi movement with its emphasis on "sharia rather than the building of Islamic institutions," and rejection of Shia Islam. <hl> Following the Arab Spring, Roy has described Islamism as "increasingly interdependent" with democracy in much of the Arab Muslim world, such that "neither can now survive without the other." <hl> While Islamist political culture itself may not be democratic, Islamists need democratic elections to maintain their legitimacy. At the same time, their popularity is such that no government can call itself democratic that excludes mainstream Islamist groups.

Another major division within Islamism is between what Graham E. Fuller has described as the fundamentalist "guardians of the tradition" (Salafis, such as those in the Wahhabi movement) and the "vanguard of change and Islamic reform" centered around the Muslim Brotherhood. Olivier Roy argues that "Sunni pan-Islamism underwent a remarkable shift in the second half of the 20th century" when the Muslim Brotherhood movement and its focus on Islamisation of pan-Arabism was eclipsed by the Salafi movement with its emphasis on "sharia rather than the building of Islamic institutions," and rejection of Shia Islam. Following the Arab Spring, Roy has described Islamism as "increasingly interdependent" with <hl> democracy <hl> in much of the Arab Muslim world, such that "neither can now survive without the other." While Islamist political culture itself may not be democratic, Islamists need democratic elections to maintain their legitimacy. At the same time, their popularity is such that no government can call itself democratic that excludes mainstream Islamist groups.


Question: Why do Islamists need democratic elections?

Answer: to maintain their legitimacy

Another major division within Islamism is between what Graham E. Fuller has described as the fundamentalist "guardians of the tradition" (Salafis, such as those in the Wahhabi movement) and the "vanguard of change and Islamic reform" centered around the Muslim Brotherhood. Olivier Roy argues that "Sunni pan-Islamism underwent a remarkable shift in the second half of the 20th century" when the Muslim Brotherhood movement and its focus on Islamisation of pan-Arabism was eclipsed by the Salafi movement with its emphasis on "sharia rather than the building of Islamic institutions," and rejection of Shia Islam. Following the Arab Spring, Roy has described Islamism as "increasingly interdependent" with democracy in much of the Arab Muslim world, such that "neither can now survive without the other." <hl> While Islamist political culture itself may not be democratic, Islamists need democratic elections to maintain their legitimacy . <hl> At the same time, their popularity is such that no government can call itself democratic that excludes mainstream Islamist groups.

Another major division within Islamism is between what Graham E. Fuller has described as the fundamentalist "guardians of the tradition" (Salafis, such as those in the Wahhabi movement) and the "vanguard of change and Islamic reform" centered around the Muslim Brotherhood. Olivier Roy argues that "Sunni pan-Islamism underwent a remarkable shift in the second half of the 20th century" when the Muslim Brotherhood movement and its focus on Islamisation of pan-Arabism was eclipsed by the Salafi movement with its emphasis on "sharia rather than the building of Islamic institutions," and rejection of Shia Islam. Following the Arab Spring, Roy has described Islamism as "increasingly interdependent" with democracy in much of the Arab Muslim world, such that "neither can now survive without the other." While Islamist political culture itself may not be democratic, Islamists need democratic elections <hl> to maintain their legitimacy <hl>. At the same time, their popularity is such that no government can call itself democratic that excludes mainstream Islamist groups.

While Islamist political culture itself may not be democratic, Islamists need democratic elections <hl> to maintain their legitimacy <hl> .


Question: What type of role that Islamism seeks makes it a somewhat controversial concept?

Islamism is a controversial concept not just because it posits a political role for Islam but also because its supporters believe their views merely reflect Islam, while the contrary idea that Islam is, or can be, apolitical is an error. Scholars and observers who do not believe that Islam is merely a political ideology include Fred Halliday, John Esposito and Muslim intellectuals like Javed Ahmad Ghamidi. Hayri Abaza argues the failure to distinguish between Islam and Islamism leads many in the West to support illiberal Islamic regimes, to the detriment of progressive moderates who seek to separate religion from politics.

Answer: political

<hl> Islamism is a controversial concept not just because it posits a political role for Islam but also because its supporters believe their views merely reflect Islam, while the contrary idea that Islam is, or can be, apolitical is an error. <hl> Scholars and observers who do not believe that Islam is merely a political ideology include Fred Halliday, John Esposito and Muslim intellectuals like Javed Ahmad Ghamidi. Hayri Abaza argues the failure to distinguish between Islam and Islamism leads many in the West to support illiberal Islamic regimes, to the detriment of progressive moderates who seek to separate religion from politics.

Islamism is a controversial concept not just because it posits a <hl> political <hl> role for Islam but also because its supporters believe their views merely reflect Islam, while the contrary idea that Islam is, or can be, apolitical is an error. Scholars and observers who do not believe that Islam is merely a political ideology include Fred Halliday, John Esposito and Muslim intellectuals like Javed Ahmad Ghamidi. Hayri Abaza argues the failure to distinguish between Islam and Islamism leads many in the West to support illiberal Islamic regimes, to the detriment of progressive moderates who seek to separate religion from politics.


Question: What do supporters of Islamism believe their views reflect?

Answer: Islam

<hl> Islam ism is a controversial concept not just because it posits a political role for Islam but also because its supporters believe their views merely reflect Islam, while the contrary idea that Islam is, or can be, apolitical is an error. <hl> Scholars and observers who do not believe that Islam is merely a political ideology include Fred Halliday, John Esposito and Muslim intellectuals like Javed Ahmad Ghamidi. Hayri Abaza argues the failure to distinguish between Islam and Islamism leads many in the West to support illiberal Islamic regimes, to the detriment of progressive moderates who seek to separate religion from politics.

<hl> Islam <hl>ism is a controversial concept not just because it posits a political role for Islam but also because its supporters believe their views merely reflect Islam, while the contrary idea that Islam is, or can be, apolitical is an error. Scholars and observers who do not believe that Islam is merely a political ideology include Fred Halliday, John Esposito and Muslim intellectuals like Javed Ahmad Ghamidi. Hayri Abaza argues the failure to distinguish between Islam and Islamism leads many in the West to support illiberal Islamic regimes, to the detriment of progressive moderates who seek to separate religion from politics.

<hl> Islam <hl> ism is a controversial concept not just because it posits a political role for Islam but also because its supporters believe their views merely reflect Islam, while the contrary idea that Islam is, or can be, apolitical is an error.


Question: The idea that Islam can be apolitical isn't able to be embraced by whom?

Answer: its supporters

<hl> Islamism is a controversial concept not just because it posits a political role for Islam but also because its supporters believe their views merely reflect Islam, while the contrary idea that Islam is, or can be, apolitical is an error. <hl> Scholars and observers who do not believe that Islam is merely a political ideology include Fred Halliday, John Esposito and Muslim intellectuals like Javed Ahmad Ghamidi. Hayri Abaza argues the failure to distinguish between Islam and Islamism leads many in the West to support illiberal Islamic regimes, to the detriment of progressive moderates who seek to separate religion from politics.

Islamism is a controversial concept not just because it posits a political role for Islam but also because <hl> its supporters <hl> believe their views merely reflect Islam, while the contrary idea that Islam is, or can be, apolitical is an error. Scholars and observers who do not believe that Islam is merely a political ideology include Fred Halliday, John Esposito and Muslim intellectuals like Javed Ahmad Ghamidi. Hayri Abaza argues the failure to distinguish between Islam and Islamism leads many in the West to support illiberal Islamic regimes, to the detriment of progressive moderates who seek to separate religion from politics.


Question: What does the inability to separate Islam from Islamism lead many in the West to support?

Answer: illiberal Islamic regimes

Islamism is a controversial concept not just because it posits a political role for Islam but also because its supporters believe their views merely reflect Islam, while the contrary idea that Islam is, or can be, apolitical is an error. Scholars and observers who do not believe that Islam is merely a political ideology include Fred Halliday, John Esposito and Muslim intellectuals like Javed Ahmad Ghamidi. <hl> Hayri Abaza argues the failure to distinguish between Islam and Islamism leads many in the West to support illiberal Islamic regimes , to the detriment of progressive moderates who seek to separate religion from politics. <hl>

Islamism is a controversial concept not just because it posits a political role for Islam but also because its supporters believe their views merely reflect Islam, while the contrary idea that Islam is, or can be, apolitical is an error. Scholars and observers who do not believe that Islam is merely a political ideology include Fred Halliday, John Esposito and Muslim intellectuals like Javed Ahmad Ghamidi. Hayri Abaza argues the failure to distinguish between Islam and Islamism leads many in the West to support <hl> illiberal Islamic regimes <hl>, to the detriment of progressive moderates who seek to separate religion from politics.

Hayri Abaza argues the failure to distinguish between Islam and Islamism leads many in the West to support <hl> illiberal Islamic regimes <hl> , to the detriment of progressive moderates who seek to separate religion from politics.


Question: What do progressive moderates of Islam seek to separate?

Answer: religion from politics

Islamism is a controversial concept not just because it posits a political role for Islam but also because its supporters believe their views merely reflect Islam, while the contrary idea that Islam is, or can be, apolitical is an error. Scholars and observers who do not believe that Islam is merely a political ideology include Fred Halliday, John Esposito and Muslim intellectuals like Javed Ahmad Ghamidi. <hl> Hayri Abaza argues the failure to distinguish between Islam and Islamism leads many in the West to support illiberal Islamic regimes, to the detriment of progressive moderates who seek to separate religion from politics . <hl>

Islamism is a controversial concept not just because it posits a political role for Islam but also because its supporters believe their views merely reflect Islam, while the contrary idea that Islam is, or can be, apolitical is an error. Scholars and observers who do not believe that Islam is merely a political ideology include Fred Halliday, John Esposito and Muslim intellectuals like Javed Ahmad Ghamidi. Hayri Abaza argues the failure to distinguish between Islam and Islamism leads many in the West to support illiberal Islamic regimes, to the detriment of progressive moderates who seek to separate <hl> religion from politics <hl>.

Hayri Abaza argues the failure to distinguish between Islam and Islamism leads many in the West to support illiberal Islamic regimes, to the detriment of progressive moderates who seek to separate <hl> religion from politics <hl> .


Question: What term do Islamists think should be applied to them?

Islamists have asked the question, "If Islam is a way of life, how can we say that those who want to live by its principles in legal, social, political, economic, and political spheres of life are not Muslims, but Islamists and believe in Islamism, not [just] Islam?" Similarly, a writer for the International Crisis Group maintains that "the conception of 'political Islam'" is a creation of Americans to explain the Iranian Islamic Revolution and apolitical Islam was a historical fluke of the "short-lived era of the heyday of secular Arab nationalism between 1945 and 1970", and it is quietist/non-political Islam, not Islamism, that requires explanation.

Answer: Muslims

<hl> Islamists have asked the question, "If Islam is a way of life, how can we say that those who want to live by its principles in legal, social, political, economic, and political spheres of life are not Muslims , <hl> but Islamists and believe in Islamism, not [just] Islam?" Similarly, a writer for the International Crisis Group maintains that "the conception of 'political Islam'" is a creation of Americans to explain the Iranian Islamic Revolution and apolitical Islam was a historical fluke of the "short-lived era of the heyday of secular Arab nationalism between 1945 and 1970", and it is quietist/non-political Islam, not Islamism, that requires explanation.

Islamists have asked the question, "If Islam is a way of life, how can we say that those who want to live by its principles in legal, social, political, economic, and political spheres of life are not <hl> Muslims <hl>, but Islamists and believe in Islamism, not [just] Islam?" Similarly, a writer for the International Crisis Group maintains that "the conception of 'political Islam'" is a creation of Americans to explain the Iranian Islamic Revolution and apolitical Islam was a historical fluke of the "short-lived era of the heyday of secular Arab nationalism between 1945 and 1970", and it is quietist/non-political Islam, not Islamism, that requires explanation.

Islamists have asked the question, "If Islam is a way of life, how can we say that those who want to live by its principles in legal, social, political, economic, and political spheres of life are not <hl> Muslims <hl> ,


Question: What does a writer for the International Crisis Group think the concept of political Islam is a creation of?

Answer: Americans

Islamists have asked the question, "If Islam is a way of life, how can we say that those who want to live by its principles in legal, social, political, economic, and political spheres of life are not Muslims, but Islamists and believe in Islamism, not [just] Islam?" <hl> Similarly, a writer for the International Crisis Group maintains that "the conception of 'political Islam'" is a creation of Americans to explain the Iranian Islamic Revolution and apolitical Islam was a historical fluke of the "short-lived era of the heyday of secular Arab nationalism between 1945 and 1970", and it is quietist/non-political Islam, not Islamism, that requires explanation. <hl>

Islamists have asked the question, "If Islam is a way of life, how can we say that those who want to live by its principles in legal, social, political, economic, and political spheres of life are not Muslims, but Islamists and believe in Islamism, not [just] Islam?" Similarly, a writer for the International Crisis Group maintains that "the conception of 'political Islam'" is a creation of <hl> Americans <hl> to explain the Iranian Islamic Revolution and apolitical Islam was a historical fluke of the "short-lived era of the heyday of secular Arab nationalism between 1945 and 1970", and it is quietist/non-political Islam, not Islamism, that requires explanation.


Question: What was apolitical Islam?

Answer: a historical fluke

Islamists have asked the question, "If Islam is a way of life, how can we say that those who want to live by its principles in legal, social, political, economic, and political spheres of life are not Muslims, but Islamists and believe in Islamism, not [just] Islam?" <hl> Similarly, a writer for the International Crisis Group maintains that "the conception of 'political Islam'" is a creation of Americans to explain the Iranian Islamic Revolution and apolitical Islam was a historical fluke of the "short-lived era of the heyday of secular Arab nationalism between 1945 and 1970", and it is quietist/non-political Islam, not Islamism, that requires explanation. <hl>

Islamists have asked the question, "If Islam is a way of life, how can we say that those who want to live by its principles in legal, social, political, economic, and political spheres of life are not Muslims, but Islamists and believe in Islamism, not [just] Islam?" Similarly, a writer for the International Crisis Group maintains that "the conception of 'political Islam'" is a creation of Americans to explain the Iranian Islamic Revolution and apolitical Islam was <hl> a historical fluke <hl> of the "short-lived era of the heyday of secular Arab nationalism between 1945 and 1970", and it is quietist/non-political Islam, not Islamism, that requires explanation.


Question: When was the heyday of secular Arab nationalism?

Answer: between 1945 and 1970

Islamists have asked the question, "If Islam is a way of life, how can we say that those who want to live by its principles in legal, social, political, economic, and political spheres of life are not Muslims, but Islamists and believe in Islamism, not [just] Islam?" <hl> Similarly, a writer for the International Crisis Group maintains that "the conception of 'political Islam'" is a creation of Americans to explain the Iranian Islamic Revolution and apolitical Islam was a historical fluke of the "short-lived era of the heyday of secular Arab nationalism between 1945 and 1970 ", and it is quietist/non-political Islam, not Islamism, that requires explanation. <hl>

Islamists have asked the question, "If Islam is a way of life, how can we say that those who want to live by its principles in legal, social, political, economic, and political spheres of life are not Muslims, but Islamists and believe in Islamism, not [just] Islam?" Similarly, a writer for the International Crisis Group maintains that "the conception of 'political Islam'" is a creation of Americans to explain the Iranian Islamic Revolution and apolitical Islam was a historical fluke of the "short-lived era of the heyday of secular Arab nationalism <hl> between 1945 and 1970 <hl>", and it is quietist/non-political Islam, not Islamism, that requires explanation.

Similarly, a writer for the International Crisis Group maintains that "the conception of 'political Islam'" is a creation of Americans to explain the Iranian Islamic Revolution and apolitical Islam was a historical fluke of the "short-lived era of the heyday of secular Arab nationalism <hl> between 1945 and 1970 <hl> ", and it is quietist/non-political Islam, not Islamism, that requires explanation.


Question: What, rather than Islamism, requires explanation?

Answer: non-political Islam

Islamists have asked the question, "If Islam is a way of life, how can we say that those who want to live by its principles in legal, social, political, economic, and political spheres of life are not Muslims, but Islamists and believe in Islamism, not [just] Islam?" <hl> Similarly, a writer for the International Crisis Group maintains that "the conception of 'political Islam'" is a creation of Americans to explain the Iranian Islamic Revolution and apolitical Islam was a historical fluke of the "short-lived era of the heyday of secular Arab nationalism between 1945 and 1970", and it is quietist/ non-political Islam , not Islamism, that requires explanation. <hl>

Islamists have asked the question, "If Islam is a way of life, how can we say that those who want to live by its principles in legal, social, political, economic, and political spheres of life are not Muslims, but Islamists and believe in Islamism, not [just] Islam?" Similarly, a writer for the International Crisis Group maintains that "the conception of 'political Islam'" is a creation of Americans to explain the Iranian Islamic Revolution and apolitical Islam was a historical fluke of the "short-lived era of the heyday of secular Arab nationalism between 1945 and 1970", and it is quietist/<hl> non-political Islam <hl>, not Islamism, that requires explanation.

Similarly, a writer for the International Crisis Group maintains that "the conception of 'political Islam'" is a creation of Americans to explain the Iranian Islamic Revolution and apolitical Islam was a historical fluke of the "short-lived era of the heyday of secular Arab nationalism between 1945 and 1970", and it is quietist/ <hl> non-political Islam <hl> , not Islamism, that requires explanation.


Question: What did some of the Islamist groups supported by the West later become to be seen as?

During the 1970s and sometimes later, Western and pro-Western governments often supported sometimes fledgling Islamists and Islamist groups that later came to be seen as dangerous enemies. Islamists were considered by Western governments bulwarks against—what were thought to be at the time—more dangerous leftist/communist/nationalist insurgents/opposition, which Islamists were correctly seen as opposing. The US spent billions of dollars to aid the mujahideen Muslim Afghanistan enemies of the Soviet Union, and non-Afghan veterans of the war returned home with their prestige, "experience, ideology, and weapons", and had considerable impact.

Answer: dangerous enemies

<hl> During the 1970s and sometimes later, Western and pro-Western governments often supported sometimes fledgling Islamists and Islamist groups that later came to be seen as dangerous enemies . <hl> Islamists were considered by Western governments bulwarks against—what were thought to be at the time—more dangerous leftist/communist/nationalist insurgents/opposition, which Islamists were correctly seen as opposing. The US spent billions of dollars to aid the mujahideen Muslim Afghanistan enemies of the Soviet Union, and non-Afghan veterans of the war returned home with their prestige, "experience, ideology, and weapons", and had considerable impact.

During the 1970s and sometimes later, Western and pro-Western governments often supported sometimes fledgling Islamists and Islamist groups that later came to be seen as <hl> dangerous enemies <hl>. Islamists were considered by Western governments bulwarks against—what were thought to be at the time—more dangerous leftist/communist/nationalist insurgents/opposition, which Islamists were correctly seen as opposing. The US spent billions of dollars to aid the mujahideen Muslim Afghanistan enemies of the Soviet Union, and non-Afghan veterans of the war returned home with their prestige, "experience, ideology, and weapons", and had considerable impact.

During the 1970s and sometimes later, Western and pro-Western governments often supported sometimes fledgling Islamists and Islamist groups that later came to be seen as <hl> dangerous enemies <hl> .


Question: When did Western governments support fledgling Islamists?

Answer: During the 1970s

<hl> During the 1970s and sometimes later, Western and pro-Western governments often supported sometimes fledgling Islamists and Islamist groups that later came to be seen as dangerous enemies. <hl> Islamists were considered by Western governments bulwarks against—what were thought to be at the time—more dangerous leftist/communist/nationalist insurgents/opposition, which Islamists were correctly seen as opposing. The US spent billions of dollars to aid the mujahideen Muslim Afghanistan enemies of the Soviet Union, and non-Afghan veterans of the war returned home with their prestige, "experience, ideology, and weapons", and had considerable impact.

<hl> During the 1970s <hl> and sometimes later, Western and pro-Western governments often supported sometimes fledgling Islamists and Islamist groups that later came to be seen as dangerous enemies. Islamists were considered by Western governments bulwarks against—what were thought to be at the time—more dangerous leftist/communist/nationalist insurgents/opposition, which Islamists were correctly seen as opposing. The US spent billions of dollars to aid the mujahideen Muslim Afghanistan enemies of the Soviet Union, and non-Afghan veterans of the war returned home with their prestige, "experience, ideology, and weapons", and had considerable impact.


Question: What did the non-Afghan veterans returning home have in addition to their prestige?

Answer: considerable impact

During the 1970s and sometimes later, Western and pro-Western governments often supported sometimes fledgling Islamists and Islamist groups that later came to be seen as dangerous enemies. Islamists were considered by Western governments bulwarks against—what were thought to be at the time—more dangerous leftist/communist/nationalist insurgents/opposition, which Islamists were correctly seen as opposing. <hl> The US spent billions of dollars to aid the mujahideen Muslim Afghanistan enemies of the Soviet Union, and non-Afghan veterans of the war returned home with their prestige, "experience, ideology, and weapons", and had considerable impact . <hl>

During the 1970s and sometimes later, Western and pro-Western governments often supported sometimes fledgling Islamists and Islamist groups that later came to be seen as dangerous enemies. Islamists were considered by Western governments bulwarks against—what were thought to be at the time—more dangerous leftist/communist/nationalist insurgents/opposition, which Islamists were correctly seen as opposing. The US spent billions of dollars to aid the mujahideen Muslim Afghanistan enemies of the Soviet Union, and non-Afghan veterans of the war returned home with their prestige, "experience, ideology, and weapons", and had <hl> considerable impact <hl>.

The US spent billions of dollars to aid the mujahideen Muslim Afghanistan enemies of the Soviet Union, and non-Afghan veterans of the war returned home with their prestige, "experience, ideology, and weapons", and had <hl> considerable impact <hl> .


Question: Who did the US provide aid to, to fight against the Soviet Union?

Answer: the mujahideen Muslim Afghanistan

During the 1970s and sometimes later, Western and pro-Western governments often supported sometimes fledgling Islamists and Islamist groups that later came to be seen as dangerous enemies. Islamists were considered by Western governments bulwarks against—what were thought to be at the time—more dangerous leftist/communist/nationalist insurgents/opposition, which Islamists were correctly seen as opposing. <hl> The US spent billions of dollars to aid the mujahideen Muslim Afghanistan enemies of the Soviet Union, and non-Afghan veterans of the war returned home with their prestige, "experience, ideology, and weapons", and had considerable impact. <hl>

During the 1970s and sometimes later, Western and pro-Western governments often supported sometimes fledgling Islamists and Islamist groups that later came to be seen as dangerous enemies. Islamists were considered by Western governments bulwarks against—what were thought to be at the time—more dangerous leftist/communist/nationalist insurgents/opposition, which Islamists were correctly seen as opposing. The US spent billions of dollars to aid <hl> the mujahideen Muslim Afghanistan <hl> enemies of the Soviet Union, and non-Afghan veterans of the war returned home with their prestige, "experience, ideology, and weapons", and had considerable impact.


Question: Western governments considered Islamists to be the lesser of two evils when compared to whom?

Answer: leftist/communist/nationalist insurgents/opposition

During the 1970s and sometimes later, Western and pro-Western governments often supported sometimes fledgling Islamists and Islamist groups that later came to be seen as dangerous enemies. <hl> Islamists were considered by Western governments bulwarks against—what were thought to be at the time—more dangerous leftist/communist/nationalist insurgents/opposition , which Islamists were correctly seen as opposing. <hl> The US spent billions of dollars to aid the mujahideen Muslim Afghanistan enemies of the Soviet Union, and non-Afghan veterans of the war returned home with their prestige, "experience, ideology, and weapons", and had considerable impact.

During the 1970s and sometimes later, Western and pro-Western governments often supported sometimes fledgling Islamists and Islamist groups that later came to be seen as dangerous enemies. Islamists were considered by Western governments bulwarks against—what were thought to be at the time—more dangerous <hl> leftist/communist/nationalist insurgents/opposition <hl>, which Islamists were correctly seen as opposing. The US spent billions of dollars to aid the mujahideen Muslim Afghanistan enemies of the Soviet Union, and non-Afghan veterans of the war returned home with their prestige, "experience, ideology, and weapons", and had considerable impact.

Islamists were considered by Western governments bulwarks against—what were thought to be at the time—more dangerous <hl> leftist/communist/nationalist insurgents/opposition <hl> , which Islamists were correctly seen as opposing.


Question: What did the non-Afghan veterans returning home have in addition to their prestige?

Answer: considerable impact

During the 1970s and sometimes later, Western and pro-Western governments often supported sometimes fledgling Islamists and Islamist groups that later came to be seen as dangerous enemies. Islamists were considered by Western governments bulwarks against—what were thought to be at the time—more dangerous leftist/communist/nationalist insurgents/opposition, which Islamists were correctly seen as opposing. <hl> The US spent billions of dollars to aid the mujahideen Muslim Afghanistan enemies of the Soviet Union, and non-Afghan veterans of the war returned home with their prestige, "experience, ideology, and weapons", and had considerable impact . <hl>

During the 1970s and sometimes later, Western and pro-Western governments often supported sometimes fledgling Islamists and Islamist groups that later came to be seen as dangerous enemies. Islamists were considered by Western governments bulwarks against—what were thought to be at the time—more dangerous leftist/communist/nationalist insurgents/opposition, which Islamists were correctly seen as opposing. The US spent billions of dollars to aid the mujahideen Muslim Afghanistan enemies of the Soviet Union, and non-Afghan veterans of the war returned home with their prestige, "experience, ideology, and weapons", and had <hl> considerable impact <hl>.

The US spent billions of dollars to aid the mujahideen Muslim Afghanistan enemies of the Soviet Union, and non-Afghan veterans of the war returned home with their prestige, "experience, ideology, and weapons", and had <hl> considerable impact <hl> .


Question: Who is the President of Egypt?

Egyptian President Anwar Sadat – whose policies included opening Egypt to Western investment (infitah); transferring Egypt's allegiance from the Soviet Union to the United States; and making peace with Israel – released Islamists from prison and welcomed home exiles in tacit exchange for political support in his struggle against leftists. His "encouraging of the emergence of the Islamist movement" was said to have been "imitated by many other Muslim leaders in the years that followed." This "gentlemen's agreement" between Sadat and Islamists broke down in 1975 but not before Islamists came to completely dominate university student unions. Sadat was later assassinated and a formidable insurgency was formed in Egypt in the 1990s. The French government has also been reported to have promoted Islamist preachers "in the hope of channeling Muslim energies into zones of piety and charity."

Answer: Anwar Sadat

<hl> Egyptian President Anwar Sadat – whose policies included opening Egypt to Western investment (infitah); transferring Egypt's allegiance from the Soviet Union to the United States; and making peace with Israel – released Islamists from prison and welcomed home exiles in tacit exchange for political support in his struggle against leftists. <hl> His "encouraging of the emergence of the Islamist movement" was said to have been "imitated by many other Muslim leaders in the years that followed." This "gentlemen's agreement" between Sadat and Islamists broke down in 1975 but not before Islamists came to completely dominate university student unions. Sadat was later assassinated and a formidable insurgency was formed in Egypt in the 1990s. The French government has also been reported to have promoted Islamist preachers "in the hope of channeling Muslim energies into zones of piety and charity."

Egyptian President <hl> Anwar Sadat <hl> – whose policies included opening Egypt to Western investment (infitah); transferring Egypt's allegiance from the Soviet Union to the United States; and making peace with Israel – released Islamists from prison and welcomed home exiles in tacit exchange for political support in his struggle against leftists. His "encouraging of the emergence of the Islamist movement" was said to have been "imitated by many other Muslim leaders in the years that followed." This "gentlemen's agreement" between Sadat and Islamists broke down in 1975 but not before Islamists came to completely dominate university student unions. Sadat was later assassinated and a formidable insurgency was formed in Egypt in the 1990s. The French government has also been reported to have promoted Islamist preachers "in the hope of channeling Muslim energies into zones of piety and charity."


Question: What relationship with Israel is Sadat for?

Answer: peace

<hl> Egyptian President Anwar Sadat – whose policies included opening Egypt to Western investment (infitah); transferring Egypt's allegiance from the Soviet Union to the United States; and making peace with Israel – released Islamists from prison and welcomed home exiles in tacit exchange for political support in his struggle against leftists. <hl> His "encouraging of the emergence of the Islamist movement" was said to have been "imitated by many other Muslim leaders in the years that followed." This "gentlemen's agreement" between Sadat and Islamists broke down in 1975 but not before Islamists came to completely dominate university student unions. Sadat was later assassinated and a formidable insurgency was formed in Egypt in the 1990s. The French government has also been reported to have promoted Islamist preachers "in the hope of channeling Muslim energies into zones of piety and charity."

Egyptian President Anwar Sadat – whose policies included opening Egypt to Western investment (infitah); transferring Egypt's allegiance from the Soviet Union to the United States; and making <hl> peace <hl> with Israel – released Islamists from prison and welcomed home exiles in tacit exchange for political support in his struggle against leftists. His "encouraging of the emergence of the Islamist movement" was said to have been "imitated by many other Muslim leaders in the years that followed." This "gentlemen's agreement" between Sadat and Islamists broke down in 1975 but not before Islamists came to completely dominate university student unions. Sadat was later assassinated and a formidable insurgency was formed in Egypt in the 1990s. The French government has also been reported to have promoted Islamist preachers "in the hope of channeling Muslim energies into zones of piety and charity."


Question: What was Sadat seeking by releasing Islamists from prison?

Answer: political support

<hl> Egyptian President Anwar Sadat – whose policies included opening Egypt to Western investment (infitah); transferring Egypt's allegiance from the Soviet Union to the United States; and making peace with Israel – released Islamists from prison and welcomed home exiles in tacit exchange for political support in his struggle against leftists. <hl> His "encouraging of the emergence of the Islamist movement" was said to have been "imitated by many other Muslim leaders in the years that followed." This "gentlemen's agreement" between Sadat and Islamists broke down in 1975 but not before Islamists came to completely dominate university student unions. Sadat was later assassinated and a formidable insurgency was formed in Egypt in the 1990s. The French government has also been reported to have promoted Islamist preachers "in the hope of channeling Muslim energies into zones of piety and charity."

Egyptian President Anwar Sadat – whose policies included opening Egypt to Western investment (infitah); transferring Egypt's allegiance from the Soviet Union to the United States; and making peace with Israel – released Islamists from prison and welcomed home exiles in tacit exchange for <hl> political support <hl> in his struggle against leftists. His "encouraging of the emergence of the Islamist movement" was said to have been "imitated by many other Muslim leaders in the years that followed." This "gentlemen's agreement" between Sadat and Islamists broke down in 1975 but not before Islamists came to completely dominate university student unions. Sadat was later assassinated and a formidable insurgency was formed in Egypt in the 1990s. The French government has also been reported to have promoted Islamist preachers "in the hope of channeling Muslim energies into zones of piety and charity."


Question: When did the so called gentlemen's agreement between Sadat and the Islamists break down?

Answer: 1975

Egyptian President Anwar Sadat – whose policies included opening Egypt to Western investment (infitah); transferring Egypt's allegiance from the Soviet Union to the United States; and making peace with Israel – released Islamists from prison and welcomed home exiles in tacit exchange for political support in his struggle against leftists. His "encouraging of the emergence of the Islamist movement" was said to have been "imitated by many other Muslim leaders in the years that followed." <hl> This "gentlemen's agreement" between Sadat and Islamists broke down in 1975 but not before Islamists came to completely dominate university student unions. <hl> Sadat was later assassinated and a formidable insurgency was formed in Egypt in the 1990s. The French government has also been reported to have promoted Islamist preachers "in the hope of channeling Muslim energies into zones of piety and charity."

Egyptian President Anwar Sadat – whose policies included opening Egypt to Western investment (infitah); transferring Egypt's allegiance from the Soviet Union to the United States; and making peace with Israel – released Islamists from prison and welcomed home exiles in tacit exchange for political support in his struggle against leftists. His "encouraging of the emergence of the Islamist movement" was said to have been "imitated by many other Muslim leaders in the years that followed." This "gentlemen's agreement" between Sadat and Islamists broke down in <hl> 1975 <hl> but not before Islamists came to completely dominate university student unions. Sadat was later assassinated and a formidable insurgency was formed in Egypt in the 1990s. The French government has also been reported to have promoted Islamist preachers "in the hope of channeling Muslim energies into zones of piety and charity."


Question: How was Sadat rewarded by the Islamists for his attempts to bring Egypt into modern times and civilization?

Answer: assassinated

Egyptian President Anwar Sadat – whose policies included opening Egypt to Western investment (infitah); transferring Egypt's allegiance from the Soviet Union to the United States; and making peace with Israel – released Islamists from prison and welcomed home exiles in tacit exchange for political support in his struggle against leftists. His "encouraging of the emergence of the Islamist movement" was said to have been "imitated by many other Muslim leaders in the years that followed." This "gentlemen's agreement" between Sadat and Islamists broke down in 1975 but not before Islamists came to completely dominate university student unions. <hl> Sadat was later assassinated and a formidable insurgency was formed in Egypt in the 1990s. <hl> The French government has also been reported to have promoted Islamist preachers "in the hope of channeling Muslim energies into zones of piety and charity."

Egyptian President Anwar Sadat – whose policies included opening Egypt to Western investment (infitah); transferring Egypt's allegiance from the Soviet Union to the United States; and making peace with Israel – released Islamists from prison and welcomed home exiles in tacit exchange for political support in his struggle against leftists. His "encouraging of the emergence of the Islamist movement" was said to have been "imitated by many other Muslim leaders in the years that followed." This "gentlemen's agreement" between Sadat and Islamists broke down in 1975 but not before Islamists came to completely dominate university student unions. Sadat was later <hl> assassinated <hl> and a formidable insurgency was formed in Egypt in the 1990s. The French government has also been reported to have promoted Islamist preachers "in the hope of channeling Muslim energies into zones of piety and charity."


Question: What type of interpretation of Islam does Salafism promote?

The interpretation of Islam promoted by this funding was the strict, conservative Saudi-based Wahhabism or Salafism. In its harshest form it preached that Muslims should not only "always oppose" infidels "in every way," but "hate them for their religion ... for Allah's sake," that democracy "is responsible for all the horrible wars of the 20th century," that Shia and other non-Wahhabi Muslims were infidels, etc. While this effort has by no means converted all, or even most Muslims to the Wahhabist interpretation of Islam, it has done much to overwhelm more moderate local interpretations, and has set the Saudi-interpretation of Islam as the "gold standard" of religion in minds of some or many Muslims.

Answer: conservative

<hl> The interpretation of Islam promoted by this funding was the strict, conservative Saudi-based Wahhabism or Salafism. <hl> In its harshest form it preached that Muslims should not only "always oppose" infidels "in every way," but "hate them for their religion ... for Allah's sake," that democracy "is responsible for all the horrible wars of the 20th century," that Shia and other non-Wahhabi Muslims were infidels, etc. While this effort has by no means converted all, or even most Muslims to the Wahhabist interpretation of Islam, it has done much to overwhelm more moderate local interpretations, and has set the Saudi-interpretation of Islam as the "gold standard" of religion in minds of some or many Muslims.

The interpretation of Islam promoted by this funding was the strict, <hl> conservative <hl> Saudi-based Wahhabism or Salafism. In its harshest form it preached that Muslims should not only "always oppose" infidels "in every way," but "hate them for their religion ... for Allah's sake," that democracy "is responsible for all the horrible wars of the 20th century," that Shia and other non-Wahhabi Muslims were infidels, etc. While this effort has by no means converted all, or even most Muslims to the Wahhabist interpretation of Islam, it has done much to overwhelm more moderate local interpretations, and has set the Saudi-interpretation of Islam as the "gold standard" of religion in minds of some or many Muslims.


Question: What does Salafism in its harshest form encourage its followers to view the religion of others with?

Answer: hate

The interpretation of Islam promoted by this funding was the strict, conservative Saudi-based Wahhabism or Salafism. <hl> In its harshest form it preached that Muslims should not only "always oppose" infidels "in every way," but " hate them for their religion ... for Allah's sake," that democracy "is responsible for all the horrible wars of the 20th century," that Shia and other non-Wahhabi Muslims were infidels, etc. <hl> While this effort has by no means converted all, or even most Muslims to the Wahhabist interpretation of Islam, it has done much to overwhelm more moderate local interpretations, and has set the Saudi-interpretation of Islam as the "gold standard" of religion in minds of some or many Muslims.

The interpretation of Islam promoted by this funding was the strict, conservative Saudi-based Wahhabism or Salafism. In its harshest form it preached that Muslims should not only "always oppose" infidels "in every way," but "<hl> hate <hl> them for their religion ... for Allah's sake," that democracy "is responsible for all the horrible wars of the 20th century," that Shia and other non-Wahhabi Muslims were infidels, etc. While this effort has by no means converted all, or even most Muslims to the Wahhabist interpretation of Islam, it has done much to overwhelm more moderate local interpretations, and has set the Saudi-interpretation of Islam as the "gold standard" of religion in minds of some or many Muslims.

In its harshest form it preached that Muslims should not only "always oppose" infidels "in every way," but " <hl> hate <hl> them for their religion ... for Allah's sake," that democracy "is responsible for all the horrible wars of the 20th century," that Shia and other non-Wahhabi Muslims were infidels, etc.


Question: Salafism posits that democracy is responsible for what type of horrible events of the 20th century?

Answer: wars

The interpretation of Islam promoted by this funding was the strict, conservative Saudi-based Wahhabism or Salafism. <hl> In its harshest form it preached that Muslims should not only "always oppose" infidels "in every way," but "hate them for their religion ... for Allah's sake," that democracy "is responsible for all the horrible wars of the 20th century," that Shia and other non-Wahhabi Muslims were infidels, etc. <hl> While this effort has by no means converted all, or even most Muslims to the Wahhabist interpretation of Islam, it has done much to overwhelm more moderate local interpretations, and has set the Saudi-interpretation of Islam as the "gold standard" of religion in minds of some or many Muslims.

The interpretation of Islam promoted by this funding was the strict, conservative Saudi-based Wahhabism or Salafism. In its harshest form it preached that Muslims should not only "always oppose" infidels "in every way," but "hate them for their religion ... for Allah's sake," that democracy "is responsible for all the horrible <hl> wars <hl> of the 20th century," that Shia and other non-Wahhabi Muslims were infidels, etc. While this effort has by no means converted all, or even most Muslims to the Wahhabist interpretation of Islam, it has done much to overwhelm more moderate local interpretations, and has set the Saudi-interpretation of Islam as the "gold standard" of religion in minds of some or many Muslims.


Question: Conservative Islam classifies Muslims who follow Shia interpretation as what?

Answer: infidels

The interpretation of Islam promoted by this funding was the strict, conservative Saudi-based Wahhabism or Salafism. <hl> In its harshest form it preached that Muslims should not only "always oppose" infidels "in every way," but "hate them for their religion ... for Allah's sake," that democracy "is responsible for all the horrible wars of the 20th century," that Shia and other non-Wahhabi Muslims were infidels, etc. <hl> While this effort has by no means converted all, or even most Muslims to the Wahhabist interpretation of Islam, it has done much to overwhelm more moderate local interpretations, and has set the Saudi-interpretation of Islam as the "gold standard" of religion in minds of some or many Muslims.

The interpretation of Islam promoted by this funding was the strict, conservative Saudi-based Wahhabism or Salafism. In its harshest form it preached that Muslims should not only "always oppose" <hl> infidels <hl> "in every way," but "hate them for their religion ... for Allah's sake," that democracy "is responsible for all the horrible wars of the 20th century," that Shia and other non-Wahhabi Muslims were infidels, etc. While this effort has by no means converted all, or even most Muslims to the Wahhabist interpretation of Islam, it has done much to overwhelm more moderate local interpretations, and has set the Saudi-interpretation of Islam as the "gold standard" of religion in minds of some or many Muslims.


Question: What interpretation of Islam is, for many of the adherents, the "gold standard" of their religion?

Answer: Saudi

<hl> The interpretation of Islam promoted by this funding was the strict, conservative Saudi -based Wahhabism or Salafism. <hl> In its harshest form it preached that Muslims should not only "always oppose" infidels "in every way," but "hate them for their religion ... for Allah's sake," that democracy "is responsible for all the horrible wars of the 20th century," that Shia and other non-Wahhabi Muslims were infidels, etc. While this effort has by no means converted all, or even most Muslims to the Wahhabist interpretation of Islam, it has done much to overwhelm more moderate local interpretations, and has set the Saudi-interpretation of Islam as the "gold standard" of religion in minds of some or many Muslims.

The interpretation of Islam promoted by this funding was the strict, conservative <hl> Saudi <hl>-based Wahhabism or Salafism. In its harshest form it preached that Muslims should not only "always oppose" infidels "in every way," but "hate them for their religion ... for Allah's sake," that democracy "is responsible for all the horrible wars of the 20th century," that Shia and other non-Wahhabi Muslims were infidels, etc. While this effort has by no means converted all, or even most Muslims to the Wahhabist interpretation of Islam, it has done much to overwhelm more moderate local interpretations, and has set the Saudi-interpretation of Islam as the "gold standard" of religion in minds of some or many Muslims.

The interpretation of Islam promoted by this funding was the strict, conservative <hl> Saudi <hl> -based Wahhabism or Salafism.


Question: What type of movement is the Muslim Brotherhood?

Islamist movements such as the Muslim Brotherhood, "are well known for providing shelters, educational assistance, free or low cost medical clinics, housing assistance to students from out of town, student advisory groups, facilitation of inexpensive mass marriage ceremonies to avoid prohibitively costly dowry demands, legal assistance, sports facilities, and women's groups." All this compares very favourably against incompetent, inefficient, or neglectful governments whose commitment to social justice is limited to rhetoric.

Answer: Islamist

<hl> Islamist movements such as the Muslim Brotherhood, "are well known for providing shelters, educational assistance, free or low cost medical clinics, housing assistance to students from out of town, student advisory groups, facilitation of inexpensive mass marriage ceremonies to avoid prohibitively costly dowry demands, legal assistance, sports facilities, and women's groups." <hl> All this compares very favourably against incompetent, inefficient, or neglectful governments whose commitment to social justice is limited to rhetoric.

<hl> Islamist <hl> movements such as the Muslim Brotherhood, "are well known for providing shelters, educational assistance, free or low cost medical clinics, housing assistance to students from out of town, student advisory groups, facilitation of inexpensive mass marriage ceremonies to avoid prohibitively costly dowry demands, legal assistance, sports facilities, and women's groups." All this compares very favourably against incompetent, inefficient, or neglectful governments whose commitment to social justice is limited to rhetoric.


Question: The Muslim Brotherhood's competence compares well against what type of local governments?

Answer: incompetent, inefficient, or neglectful

Islamist movements such as the Muslim Brotherhood, "are well known for providing shelters, educational assistance, free or low cost medical clinics, housing assistance to students from out of town, student advisory groups, facilitation of inexpensive mass marriage ceremonies to avoid prohibitively costly dowry demands, legal assistance, sports facilities, and women's groups." <hl> All this compares very favourably against incompetent, inefficient, or neglectful governments whose commitment to social justice is limited to rhetoric. <hl>

Islamist movements such as the Muslim Brotherhood, "are well known for providing shelters, educational assistance, free or low cost medical clinics, housing assistance to students from out of town, student advisory groups, facilitation of inexpensive mass marriage ceremonies to avoid prohibitively costly dowry demands, legal assistance, sports facilities, and women's groups." All this compares very favourably against <hl> incompetent, inefficient, or neglectful <hl> governments whose commitment to social justice is limited to rhetoric.