Post-Islamism can be understood in two dimensions: as a condition and as a project. As a condition, Post-Islamism is more static, depicting the socio-political state of a society where Islamism is no longer relevant. This necessitates changes or adjustments to the reality of a society that may no longer fully accept Islamic values.
As a project, Post-Islamism is dynamic and active, involving continuous efforts to develop concepts and strategies for transmitting Post-Islamism in social, political, and intellectual realms.
While Islamism tends to impose a singular religious duty officially recognized by certain states, Post-Islamism seeks to integrate Islam with individual choices, democratic freedoms, and modernity to achieve an alternative modernity. This means they do not abandon Islamic values but adapt them to the advancements of the times without falling into pure Western or European secularism.
Post-Islamism is characterized by an attitude that is neither anti-Islam nor secular, free from rigidity, and challenging the monopoly of religious truth. If Islamism emphasizes religion and responsibility, Post-Islamism emphasizes liberating religiosity and championing human rights.
It is essential to note that Post-Islamism arises not because of Islamism’s failure but as a form of adaptation. Asef Bayat does not view Islamism as a failed ideology but as one that is less suitable for implementation and needs to be transformed and replaced with something new.
In conclusion, Post-Islamism represents a transformation and a counter to the rigidity of Islamism, requiring change to ensure that the mission of Islam remains acceptable and relevant in contemporary society.