Editing Islamism (section)

===Moderate and reformist Islamism===
{{See also|Islamic democracy}}

Throughout the 1980s and '90s, major moderate Islamist movements such as the [[Muslim Brotherhood]] and the Ennahda were excluded from democratic political participation. At least in part for that reason, Islamists attempted to overthrow the government in the [[Algerian Civil War]] (1991–2002) and waged a [[terrorism in Egypt|terror campaign in Egypt]] in the '90s. These attempts were crushed and in the 21st century, Islamists turned increasingly to non-violent methods,<ref name="Is">{{cite journal |url=http://carnegieendowment.org/files/pb40.hamzawy.FINAL.pdf |title=The Key to Arab Reform: Moderate Islamists |journal=Carnegie Endowment for Peace |pages=2 |access-date=4 December 2017 |archive-date=4 October 2022 |archive-url=https://web.archive.org/web/20221004005113/https://carnegieendowment.org/files/pb40.hamzawy.FINAL.pdf |url-status=live }}</ref> and "moderate Islamists" now make up the majority of the contemporary Islamist movements.<ref name="Ham"/><ref name="Fuller, 2003 pp. 194"/><ref name="Om">Moussalli, Ahmad S. ''Islamic democracy and pluralism''. from Safi, Omid. ''Progressive Muslims: On Justice, Gender, and Pluralism''. Oneworld Publications, 1 April 2003.</ref>

Among some Islamists, Democracy has been harmonized with Islam by means of ''[[Shura]]'' (consultation). The tradition of consultation by the ruler being considered [[Sunnah]] of the [[Islamic prophet|prophet]] [[Muhammad]],<ref name="Om"/><ref>{{cite web|url=http://www.alhewar.com/SadekShura.htm|title=The Shura Principle in Islam – by Sadek Sulaiman|website=alhewar.com|access-date=4 December 2017|archive-date=24 July 2019|archive-url=https://web.archive.org/web/20190724034351/http://www.alhewar.com/SadekShura.htm|url-status=live}}</ref><ref>Esposito, J. & Voll, J.,2001, Islam and Democracy, ''Humanities'', Volume 22, Issue 6</ref> (''Majlis-ash-Shura'' being a common name for legislative bodies in Islamic countries).

Among the varying goals, strategies, and outcomes of "moderate Islamist movements" are a formal abandonment of their original vision of implementing ''[[sharia]]'' (also termed [[Post-Islamism]]) – done by the [[Ennahda Movement]] of Tunisia,<ref>{{Cite news|url=https://www.wilsoncenter.org/article/ennahda-gives-political-islam|title=Ennahda is "Leaving" Political Islam|date=20 May 2016|work=Wilson Center|access-date=23 August 2017|archive-date=24 August 2017|archive-url=https://web.archive.org/web/20170824012939/https://www.wilsoncenter.org/article/ennahda-gives-political-islam|url-status=live}}</ref> and [[Prosperous Justice Party]] (PKS) of Indonesia.<ref name="Al">Al-Hamdi, Ridho. (2017). ''Moving towards a Normalised Path: Political Islam in Contemporary Indonesia''. JURNAL STUDI PEMERINTAHAN (JOURNAL OF GOVERNMENT & POLITICS). Vol. 8 No. 1, February 2017. p. 53, 56–57, 62.</ref> Others, such as the National Congress of Sudan, have implemented the sharia with support from wealthy, conservative states (primarily Saudi Arabia).<ref name="Human Rights Watch Report">{{cite web |url=https://www.hrw.org/reports/1994/sudan/ |work=Human Rights Watch Report |date=November 1994 |volume=6 |issue=9 |title=SUDAN: "IN THE NAME OF GOD", Repression Continues in Northern Sudan |access-date=2 December 2016 |archive-date=5 October 2022 |archive-url=https://web.archive.org/web/20221005172932/https://www.hrw.org/reports/1994/sudan/ |url-status=live }}</ref><ref name="Fuller, Graham E. 2003 p. 108">Fuller, Graham E., ''The Future of Political Islam'', Palgrave MacMillan, (2003), p. 108</ref>

According to one theory – "inclusion-moderation"—the interdependence of political outcome with strategy means that the more moderate the Islamists become, the more likely they are to be politically included (or unsuppressed); and the more accommodating the government is, the less "extreme" Islamists become.<ref>Pahwa, Sumita (2016). ''Pathways of Islamist adaptation: the Egyptian Muslim Brothers' lessons for inclusion moderation theory''. Democratization, Volume 24, 2017 – Issue 6. pp. 1066–1084.</ref> A prototype of harmonizing Islamist principles within the modern state framework was the "[[Turkish model]]", based on the apparent success of the rule of the Turkish [[Justice and Development Party (Turkey)|Justice and Development Party]] (AKP) led by [[Recep Tayyip Erdoğan]].<ref>{{cite web |url=http://carnegieendowment.org/2011/12/19/can-turkish-model-gain-traction-in-new-middle-east |title=Can the Turkish Model Gain Traction in the New Middle East? |author1=Sinan Ülgen |author2=Marwan Muasher |author3=Thomas de Waal |author4=Thomas Carothers |work=[[Carnegie Endowment for International Peace]] |date=19 December 2011 |access-date=4 December 2017 |archive-date=30 November 2018 |archive-url=https://web.archive.org/web/20181130043236/http://carnegieendowment.org/2011/12/19/can-turkish-model-gain-traction-in-new-middle-east |url-status=dead }}</ref> Turkish model, however, came "unstuck" after [[Gezi Park protests|a purge and violations of democratic principles by the Erdoğan regime]].<ref name=surreal>{{cite journal|last=de Bellaigue|first=Christopher|title=Turkey: 'Surreal, Menacing…Pompous'|journal=New York Review of Books|date=19 December 2013|url=http://www.nybooks.com/articles/archives/2013/dec/19/turkey-surreal-menacing-pompous/?pagination=false|access-date=12 December 2013|archive-date=17 July 2015|archive-url=https://web.archive.org/web/20150717145313/http://www.nybooks.com/articles/archives/2013/dec/19/turkey-surreal-menacing-pompous/?pagination=false|url-status=live}}</ref><ref name="NYT-23-7-16">{{cite news|last1=Akyol|first1=Mustafa|title=Who Was Behind the Coup Attempt in Turkey?|url=https://www.nytimes.com/2016/07/22/opinion/who-was-behind-the-coup-attempt-in-turkey.html |archive-url=https://ghostarchive.org/archive/20220103/https://www.nytimes.com/2016/07/22/opinion/who-was-behind-the-coup-attempt-in-turkey.html |archive-date=3 January 2022 |url-access=subscription |url-status=live|access-date=23 July 2016|work=The New York Times|date=22 July 2016}}{{cbignore}}</ref> Critics of the concept – which include both Islamists who reject democracy and anti-Islamists – hold that Islamist aspirations are fundamentally incompatible with the democratic principles.