Hudson Institute > Islam: Suspended in Centuries Past?

Islam: Suspended in Centuries Past?

May 31, 2006
by Zeyno Baran , Emmet C. Tuohy

In the more than four years since the Sept 11, 2001, attacks—a period that has seen many more such horrendous acts conducted "in the name of Islam"—many Americans wonder whether Islam itself is at the root of the problem.
Similar concerns were expressed by the Danish cartoonists, whose drawings caused a worldwide uproar that led to fatal rioting. The recent case of Abdul Rahman, a convert to Christianity who narrowly escaped a death sentence on charges of apostasy, led many to conclude that Islam is fundamentally incompatible with modernity.
The relative silence of moderate Muslims in the resulting discussion has only made matters worse. Certainly, there have been some hopeful signs: From the spread of democracy in Lebanon to the reforms undertaken in Indonesia, Malaysia and India, some adherents of the Islamic faith are seeking to disprove the blanket assertion that Islam is a violent religion incompatible with modern democracy.
None of these attempts will succeed unless Islam's essence is understood—above all, by Muslims. In its essence, Islam is as compatible with modernity as is Christianity or Judaism. The problem is not with Islam itself; rather, the fault lies with certain Muslims who wish to hide the essential truths of the religion in the nonessential traditions of early Arab societies.
From its beginnings, Islam has been a "living religion," one not bound by the practices of a particular time and culture. The truths of the Muslim faith are in its primary source: the Quran. The hadiths (words) and sunnas (deeds) of the Prophet Mohammed are only secondary, used in cases where there is uncertainty.
There is no doubt that, as the first Muslim, the prophet lived an exemplary life. While justly emulating the prophet, however, modern Muslims must take care not to place undue emphasis on the cultural practices of his time.
To look at the political, social and economic conditions of the Muslim countries and then to conclude that Islam is not compatible with modernity is to confuse cause and effect. Unfortunately, there are those who preach and practice a form of Islam that is not compatible with modernity—but the problem began much later, with the spread of extremist ideology.
This ideology has been promoted most of all by Saudi Arabia, where the ruling family owes its existence to its two-century alliance with the fundamentalist Wahhabi sect. It has used that position to destroy historic mosques, shrines and other physical reminders of the pluralistic Islamic heritage. And, with its significant petrodollar reserves, the country has also used that position to export its intolerant brand of Islam. In similar nations, Islamic law often is used as a pretext to squelch dissent and eliminate popular opposition, while distracting the public from the failure of each regime to provide good governance.
Islam today is the only major world religion in which fundamentalism has become identified as mainstream. However, this fundamentalism is not representative of mainstream Islam—a tolerant, peaceful religion that thrives from Southeast Asia to South America.
We need to separate Islam as a religion—where the moral and ethical principles of the religion are compatible with democratic values and principles—from Islam as a culture or a political ideology.
For example, the Quran explicitly states, "there is no compulsion in religion" and "let him who please believe, and let him who please disbelieve." While these verses emphasize the private nature of religion, in Islamic literature, apostasy is said to be punishable by death.
However, this is not a premise based in the theology of Islam, as its starting point is political: When the prophet died, some tribes rebelled and wanted to leave the first Islamic state. Abu Bakr, his political successor, declared them "apostates" and waged war against them on ostensibly religious grounds.
This is one of many examples that underscore the importance of separating the unchangeable essence of Islam from what happened at a particular point in history—just as is done in Christianity and Judaism.
It is also critically important not to fall into the trap set by the Islamists, who want to continue to mix state and religion to control their societies. Thus, including Islam in the constitutions of Afghanistan and Iraq was a mistake. Freedom of religion and freedom from religion can only be provided under secular systems.
In addressing the question of Islam's compatibility with the modern, democratic world, the West must avoid the simplistic solution of condemning Islam in its entirety.
While it is ultimately up to Muslims to demonstrate that the teachings of Islam are applicable to modern life, the West must help them reclaim their religion from the extremists who profane its name.
This article appeared in the Press-Examiner (Riverside, California) on May 27, 2006.

Zeyno Baran joined Hudson Institute as Senior Fellow and Director of Hudson’s Center for Eurasian Policy in April 2006.

Emmet Tuohy is the Assistant Director of the Center on Eurasian Policy at Hudson Institute

Hudson Institute > Islam: Suspended in Centuries Past?