Pan-Islamism
Ideology advocating the political unity of Muslims above national borders, around the ummah and the ideal of a caliphate, formulated by Jamal al-Din al-Afghani and adopted by Ottoman sultan Abdul Hamid II against European colonialism.
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Ideology advocating the political unity of Muslims above national borders, around the ummah and the ideal of a caliphate, formulated by Jamal al-Din al-Afghani and adopted by Ottoman sultan Abdul Hamid II against European colonialism.
In one sentence
I want the ummah united across borders under a caliphate, with Islamic law everywhere and the Muslim world free of Western domination.
Political axes

Our Pan-Islamism model centers on ummah united across borders under a caliphate, with Islamic law everywhere and the Muslim world free of Western domination. That core does not specify the constitutional allocation of power between territorial units and a center. Administrative centralization, social equality and opposition to the state are different claims from a federal constitution.

Our Pan-Islamism model centers on ummah united across borders under a caliphate, with Islamic law everywhere and the Muslim world free of Western domination. That core does not specify who can choose, replace and hold political decision-makers accountable. A social or economic objective does not by itself establish elections, popular sovereignty or an unelected ruling elite.

Our Pan-Islamism definition includes “ummah united across borders under a caliphate”. Order or hierarchy supplies a security-oriented context, but does not by itself quantify surveillance or repression.


Our Pan-Islamism model centers on ummah united across borders under a caliphate, with Islamic law everywhere and the Muslim world free of Western domination. That core does not specify minority membership, migration and the coexistence of cultural identities. Shared economic interests or a universal philosophical ethic do not alone specify immigration or cultural-integration policy.

Our Pan-Islamism model centers on ummah united across borders under a caliphate, with Islamic law everywhere and the Muslim world free of Western domination. That core does not specify the political role of organized armed force and acceptance of war. Domestic coercion, economic state intervention and national pride do not by themselves establish militarism or pacifism.

Political union of the ummah above national borders can involve external projection, but unity and anti-colonial solidarity do not specify military coercion by themselves. The intervention leaning is the catalogue's assertive-union variant, not an automatic consequence of Islamic law.


Our Pan-Islamism model centers on ummah united across borders under a caliphate, with Islamic law everywhere and the Muslim world free of Western domination. That core does not specify ownership of productive assets, land and enterprises. Welfare spending, moral solidarity and expert administration do not by themselves abolish or privatize productive ownership.

Our Pan-Islamism model centers on ummah united across borders under a caliphate, with Islamic law everywhere and the Muslim world free of Western domination. That core does not specify how production and allocation are coordinated through plans or decentralized exchange. Public ownership can coexist with markets, and private firms can operate under directed planning.

Our Pan-Islamism definition includes “islamic law everywhere and the Muslim world free of Western domination”. Cross-border cooperation or networks supplies an international horizon; it does not by itself prescribe a trade treaty or tariff schedule.

A caliphate with Islamic law across the ummah is explicit in this definition. The religious-governance direction concerns political union under common law, rather than solidarity among private Muslim believers alone; juristic and Ottoman models are not identical.

Our Pan-Islamism model centers on ummah united across borders under a caliphate, with Islamic law everywhere and the Muslim world free of Western domination. That core does not specify public attitudes toward inherited customs, family, gender and social change. Economic redistribution, technological novelty and a religious affiliation do not uniquely determine every moral position.

Our Pan-Islamism model centers on ummah united across borders under a caliphate, with Islamic law everywhere and the Muslim world free of Western domination. That core does not specify the priority given to technological transformation versus ecological or bodily limits. Historical age, rural life and scientific reasoning do not by themselves establish acceptance or rejection of all technology.

Leans further toward religious governance than 97% of the 250 ideologies in the catalog.
Of all the axes, Religion in governance is where it stands furthest from the rest.


On Economy, it sits practically at the catalog median.
Here it shares common ground with most ideologies.

Mine commands the Remedial Knights with earnest resolve and an approach that can be startlingly forceful. Her interventions often leave damage for the others to repair, but outside a crisis she enjoys maintaining equipment and hosting friends with snacks and tea.
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