Symbols and language of Muslim Politics Defining Islamic Politics Authors of the book “Muslim Politics” (Dale F. Eickelman and James Piscatori) illustrate Muslims Politics on the example of the wearing of the headscarf. When the headscarf becomes political symbol than it becomes a political act as well, which in one way identify Muslim Politics. This illustrative example is used by authors because it involves a contest over people`s understandings of and wishes for social order. At the same time, it (the wearing of the headscarf) is a part of widely shared tradition of ideas and practice. “Muslim politics involves the competition and contest over both the interpretation of symbols and control of the institutions, formal and in-formal, that produce and sustain them.” (1) Muslim politics as any other includes competing, sometimes clashing and surely different interests. Struggle for power is one of constituents of Muslim politics. Roots for Muslim politics are seen in legal theology of Islam. (2) Through time Muslim politics changed symbols and language. Symbols of Muslim Politics Symbols are signs which (can) point on values or organisations. Symbols can be sometimes expressed by words or by images, or by both together. The power of symbols and language is described by Pekonen “Jointly shared symbolic expressions which are articulated through languages are the means of socialization and create a social bond between individuals and groups…” This power was illustrated by France invaders who invaded Egypt with Napoleon in 1798 who used Islamic symbols trying to win support of native population. Contemporary debate about Burqa and Hijab can be seen in this context (symbols as a source of power) as well. In Europe it can be one of winning factors for political support (if opposed wearing Burqa). In countries with majority Muslim populations it can be factor of loosing political support (if opposing wearing Burqa or Hijab) One of symbols of Muslim politics in Palestine is Jerusalem`s Dome of the Rock. In 1993 Palestinians in Khartoum protested against the accord between the PLO and Israel. The protest was placed around a scale model of the Dome of the Rock. The message of this symbolism was that any agreement between the two sides must include Palestinians outside Palestine as well, and that this agreement must include liberation of the whole Palestine. Another example of political symbolism is the tomb of Ayatollah Khomeini in Iran. Just one year after his death, Khomeini`s tomb was visited by more than eight million visitors (pilgrims). Together with mourning of Ayatollah’s death, visitors shouted political slogans against America or in favour of Khomeini`s successor Ali Khamenei. The tomb and the anniversary of Khomeini’s death became a symbolically and regularly used political stage in Iran. Gamal Abdul Nasser in 1953 visited the tomb of the founder of the Muslim Brotherhood, Hassan al-Banna, to acquire political legitimacy through association with this popular Muslim martyr. (4) Saddam Hussein constructed a monument of two giant hands with blades crossed. It symbolically reminded on historical victory (Qadisiyya) of Arab Muslims over Iran. Language of Muslim Politics Language is social and political practice. People use language to express their identity and to promote their values and aspirations. Language can be used to affirm or to reaffirm political, state’s, or any hierarchy’s power. Examples of political language in the Muslim world can be seen oft. It was, and it is being used oft and at large starting from the earliest time of Islam until these days. Former president of Egypt, Anwar Sadat (d.1981) referred to himself as the “commander of the faithful”. From the other side, those opposing rulers in the Muslim world use language to delegitimize such leaders calling them “infidel”, or “ignorant”. Even Saddam Hussein, known for his commitment to secularism, used Islamic language to call against Westerners, pointing on the same as “infidels”. He further used the same language intention, calling for holy war “jihad”. Some Muslim groups and movements identify Egypt as the “land of unbelief” for Egypt’s turning towards a Western traditions and values. Saudi Arabia king referred to himself as “Servant of the Two Holy Places”. Contrary to this self-installed title, Moroccan street demonstrations (during the first Gulf war) chanted against Saudi Arabia king calling him “Fahd, Fahd O donkey, you sold the Kaaba for a dollar”. Referring to the title of Saudi king, Iraqi army named their missiles “The ‘Abbas (missile) to the Jews and the Husain to the Saud”. Language of Muslim politics is constituted in the main Islamic sources (the Quran and the Prophet’s practice - Hadith). Some terminology dates back to the earliest time of Islam such as “Commander/ leader of the faithful”. This title was given to the second caliph Omar (d.644). Some Islamic terminology has direct political connotations. Despite undoubted political resonance, language of Muslim politics has own “politics of language”, which in case of Muslim politics must be seriously observed. This language is being used by both, rulers and opponents, in times of revolution, turnovers, upheavals and disorder. In its practical usage, it is made of symbols and mediators-those who modify and rework the symbols in specific circumstances and for particular purposes. Language mediators (of Muslim politics) are two types, religious intellectuals educated traditionally, and the new religious intellectuals educated under modern secular educational institutions. Muslim politics are hard to imagine without its popular symbolism and its popular language. These symbols and language have their continuity and its essence, which can be recognized through different times and places among Muslim societies. These symbols and language may vary only in their outside appearance but not in their essence. Language of Muslim politics in today’s political arena has been given new tools for its expressing and the most important tool for delivering language and symbolic messages are social networks. Arab spring was largely “successful” thanks to language and symbolism transmitted through social networks. 1. Muslim Politics. Dale F. Eickelman and James Piscatori. Princeton University Press. New Jersey 1996. 2. Environmental Dimensions of Islam. Mawil Izzi Dien. Lutterworth Press. Oxford, 2000. 3. Contemporary Political Culture: Politics in a Postmodern Age. Symbols and Politics as Culture in the Modern Situation. Pekonen Kyosti. SAGE Publications. University of Michigan, 1989. 4. The society of the Muslim Brothers. Richard P. Mitchell. Oxford University Press. New York 1993.