al-firaushah

Karen Armstrong on “Qutbian Terrorism”

The following article is one I found through the blog, Isla Meets World. Karen Armstrong is the author, and the article was published last July in The Guardian. I debated briefly as to which blog I should put it in: my main blog, Dunner’s, or this one; in this case, I chose my Learn About Islam blog because I felt the article presents a lot of correct information about Islam (especially in relation to the preconceived, incorrect notions of Islam that so many Western non-Muslims have about the religion). I have added some links to the original article to provide more information to my readers.

Last year I attended a conference in the US about security and intelligence in the so-called war on terror and was astonished to hear one of the more belligerent participants, who as far as I could tell had nothing but contempt for religion, strongly argue that as a purely practical expedient, politicians and the media must stop referring to “Muslim terrorism.” It was obvious, he said, that the atrocities had nothing to do with Islam, and to suggest otherwise was not merely inaccurate but dangerously counterproductive.

Rhetoric is a powerful weapon in any conflict. We cannot hope to convert Osama bin Laden from his vicious ideology; our priority must be to stem the flow of young people into organisations such as al-Qaida, instead of alienating them by routinely coupling their religion with immoral violence. Incorrect statements about Islam have convinced too many in the Muslim world that the west is an implacable enemy. Yet, as we found at the conference, it is not easy to find an alternative for referring to this terrorism; however, the attempt can be a salutary exercise that reveals the complexity of what we are up against.

We need a phrase that is more exact than “Islamic terror”. These acts may be committed by people who call themselves Muslims, but they violate essential Islamic principles. The Qur’an prohibits aggressive warfare, permits war only in self-defence and insists that the true Islamic values are peace, reconciliation and forgiveness. It also states firmly that there must be no coercion in religious matters, and for centuries Islam had a much better record of religious tolerance than Christianity.

Like the Bible, the Qur’an has its share of aggressive texts, but like all the great religions, its main thrust is towards kindliness and compassion. Islamic law outlaws war against any country in which Muslims are allowed to practice their religion freely, and forbids the use of fire, the destruction of buildings and the killing of innocent civilians in a military campaign. So although Muslims, like Christians or Jews, have all too often failed to live up to their ideals, it is not because of the religion per se.

We rarely, if ever, called the IRA bombings “Catholic” terrorism because we knew enough to realise that this was not essentially a religious campaign. Indeed, like the Irish republican movement, many fundamentalist movements worldwide are simply new forms of nationalism in a highly unorthodox religious guise. This is obviously the case with Zionist fundamentalism in Israel and the fervently patriotic Christian right in the US.

In the Muslim world, too, where the European nationalist ideology has always seemed an alien import, fundamentalisms are often more about a search for social identity and national self-definition than religion. They represent a widespread desire to return to the roots of the culture, before it was invaded and weakened by the colonial powers.

Because it is increasingly recognised that the terrorists in no way represent mainstream Islam, some prefer to call them jihadists, but this is not very satisfactory. Extremists and unscrupulous politicians have purloined the word for their own purposes, but the real meaning of jihad is not “holy war” but “struggle” or “effort.” Muslims are commanded to make a massive attempt on all fronts - social, economic, intellectual, ethical and spiritual - to put the will of God into practice.

Sometimes a military effort may be a regrettable necessity in order to defend decent values, but an oft-quoted tradition has the Prophet Muhammad saying after a military victory: “We are coming back from the Lesser Jihad [ie the battle] and returning to the Greater Jihad” - the far more important, difficult and momentous struggle to reform our own society and our own hearts.

Jihad is thus a cherished spiritual value that, for most Muslims, has no connection with violence. Last year, at the University of Kentucky, I met a delightful young man called Jihad; his parents had given him that name in the hope that he would become not a holy warrior, but a truly spiritual man who would make the world a better place. The term jihadi terrorism is likely to be offensive, therefore, and will win no hearts or minds.

At our conference in Washington, many people favoured “Wahhabi terrorism”. They pointed out that most of the hijackers on September 11 came from Saudi Arabia, where a peculiarly intolerant form of Islam known as Wahhabism was the state religion. They argued that this description would be popular with those many Muslims who tended to be hostile to the Saudis. I was not happy, however, because even though the narrow, sometimes bigoted vision of Wahhabism makes it a fruitful ground for extremism, the vast majority of Wahhabis do not commit acts of terror.

Bin Laden was not inspired by Wahhabism but by the writings of the Egyptian ideologue Sayyid Qutb, who was executed by President Nasser in 1966. Almost every fundamentalist movement in Sunni Islam has been strongly influenced by Qutb, so there is a good case for calling the violence that some of his followers commit “Qutbian terrorism.” Qutb urged his followers to withdraw from the moral and spiritual barbarism of modern society and fight it to the death.

Western people should learn more about such thinkers as Qutb, and become aware of the many dramatically different shades of opinion in the Muslim world. There are too many lazy, unexamined assumptions about Islam, which tends to be regarded as an amorphous, monolithic entity. Remarks such as “They hate our freedom” may give some a righteous glow, but they are not useful, because they are rarely accompanied by a rigorous analysis of who exactly “they” are.

The story of Qutb is also instructive as a reminder that militant religiosity is often the product of social, economic and political factors. Qutb was imprisoned for 15 years in one of Nasser’s vile concentration camps, where he and thousands of other members of the Muslim Brotherhood were subjected to physical and mental torture. He entered the camp as a moderate, but the prison made him a fundamentalist. Modern secularism, as he had experienced it under Nasser, seemed a great evil and a lethal assault on faith.

Precise intelligence is essential in any conflict. It is important to know who our enemies are, but equally crucial to know who they are not. It is even more vital to avoid turning potential friends into foes. By making the disciplined effort to name our enemies correctly, we will learn more about them, and come one step nearer, perhaps, to solving the seemingly intractable and increasingly perilous problems of our divided world.

Pondering the Ways and Whys of Islam

The following article appeared recently in the Monterey County (California) Herald. Although I’m not particularly fond of naming talks or articles “Entering (or Inside) the [Insert Group’s Name Here] Mind,” I liked what Mr. Provost had to say. It’s refreshing to see a (presumed) non-Muslim giving accurate information about Islam to the public instead of misinformation presented by yet another hysterical Islamophobe.

Would David Koresh be considered a representative Christian? Are members of the IRA Christian terrorists?

These comparisons are worth pondering when looking at how Islam is often portrayed by the news media, according to John Provost, philosophy instructor for Monterey Peninsula College’s Gentrain program, who spoke Wednesday at MPC on “Entering the Muslim Mind.”

News reports of the fiery deaths that culminated in the FBI siege of Koresh’s Branch Davidian compound in Waco, Texas, in 1993, and the ongoing war between Catholics and Protestants in Northern Ireland, didn’t link Christianity and terrorism, he noted, but the actions of Muslim fanatics, and conflicts between Shia and Sunni Muslims, are joined in the phrase “Islamic terrorism.”

That’s a mistaken view, Provost said, and holding it won’t help get a clear view of the problem or work toward a resolution of the conflict between Islam and western secularism.

The fact that a suicide bomber believes that his act makes him a martyr bound for heaven doesn’t make that belief true, Provost said, and most Muslim scholars reject that doctrine as “a gross distortion of the Qur’an.”

Martyrdom isn’t foreign to Christianity either, he said, and suicide bombers represent “a dark side of Islam that is hard to explain.”

But it is the hallmark of the fanatic to seize on a particular aspect of doctrine and apply a literal interpretation that justifies such an action, he said.

“We need to be careful how we speak about religion and politics,” he said.

Islam, Judaism and Christianity all sprung out of the Middle East and all trace their lineage to Abraham, but as they have spread to other areas of the world, all three changed as they assimilated into other cultures, Provost said.

Islam began in Arab culture, and its sacred language is Arabic, but a Muslim in Indonesia, Iran, Pakistan or Afghanistan is not like a Muslim from Arabia, Iraq, Syria or Egypt. All adhere to the “Five Pillars of Islam” — the fast of Ramadan, recitation of the creed that “There is no God but God and Mohammed is His prophet,” prayer fives times a day, the giving of alms and making the pilgrimage to Mecca.

Islam does not recognize a separation of church and state, he said. Islam is society and culture, and therein lies the root of conflict and misunderstanding between Muslim and Westerner.

“How can you be Muslim in a modern, secular society?” Provost asked rhetorically. “It isn’t easy. It’s not easy to be Christian or Jewish either.”

He noted that Islam enjoyed its Golden Age under the Caliphate, advancing in art, literature, philosophy, science, mathematics and medicine, while Europe floundered in the Dark Ages.

Islam then entered its own dark age as Europe became resurgent after the Renaissance, and by the 1800s, nearly all Muslim nations had been colonized by Europeans, Provost said. Now they are independent and trying to find their own way.

Europe’s example, he noted, isn’t particularly admired by Muslims, who cite the 100 million killed in the wars of the 20th century as a path they don’t want to follow.

Muslims feel threatened by Western capitalism and culture, the flood of goods and ideas that they feel undermine their own civilization.

“You don’t need troops to invade a country,” Provost said. “You can do it with MTV, advertising, Marlboros, Levis, Kentucky Fried Chicken and McDonald’s.”

Muslims find this cultural imperialism “very offensive. It destroys their culture and what they feel is important. It’s why they feel attacked. There’s a reason why they call us the Great Satan.”

A strong belief system with rules and laws can be a source of comfort and support to those caught up in the rapid changes of modern life, he said.

While liberal westerners decry the status and treatment of women in Muslim countries, Provost said a study of Mohammed’s writings shows a relatively progressive view of women for his time. It was he who first preached their rights to education, inheritance, property, a dowry as a hedge against divorce, and he limited marriage to four wives in a highly polygamous culture, and then only “if the husband could treat each wife the same.”

The practical result, he said, is that 95 percent of Muslim marriages are monogamous.

While news media portray women clad in burqas, Muslim women in many countries dress as stylishly as any westerner. The Quran only requires “modesty,” Provost said, not the complete cover-up that some adherents of Islam demand. Cultures change the observance of all religions.

It has been less than 100 years since American women got the vote, he noted, and Christianity allowed slavery for 1,900 years before it was abolished.

“To live up to the founders of your religion, you have to be changed. You have to walk the talk.”

Source

Inside the Muslim Mind and the Qur’an

Below is most of a short interview with Michael Sells, Professor of Islamic History at the University of Chicago, and author of the book, “Approaching the Qur’an” (think “Controversy in 2002 at the University of North Carolina at Chapel Hill”). The interview appeared in the Minneapolis-St. Paul StarTribune.

Q Some Americans would see the title of your lecture, “The Politics of the Qur’an,” as synonymous with the politics of terrorism. How do you respond?

A: One of the big problems in the American society is that people do not have a sense of what the Qur’an is. So when someone commits an act of violence and cites a verse from the Qur’an, which seems to justify violence, then it’s easy for people to make the assumption that the Qur’an is a document of violence. So one thing that needs to happen is for people to have a general sense of the sacred texts of religious traditions and to see that there is violence and peace in all of the sacred texts and that people have justified violence by quoting all of the sacred texts.

Q Is there a fundamental gap in understanding between Islam and the West?

A: There are translation gaps. Muslims approach the Qur’an primarily through hearing it in Arabic. It’s a very different experience than reading the Bible, and it makes it very difficult for people, when they pick up a Qur’an and read it, to understand the spirituality that Muslims feel and sense when they hear the Qur’an.

Q Does that translate into anything practical in terms of our understanding of the Muslim world?

A: What’s often lost are the deeper feelings of tenderness, of solidarity with other human beings, of subtlety, of the ability to have many interpretations. All of these things when they are lost lead then to a very stereotypical sense … a narrow, more rigid sense of what the tradition is.

Q There was lively controversy after the University of North Carolina-Chapel Hill assigned students in 2002 to read your book, “Approaching the Qur’an.” Critics said you sanitized Islam by leaving out passages commanding violent behavior in jihad. How do you respond?

A: It’s a category mistake. If someone were presenting to Muslims aspects of the Bible that most Christians and Jews find deeply personal in their private religious lives, … you would probably present something like the Book of Genesis. … You probably would not present the Book of Joshua, in which God requires his people to exterminate all of the people of the Palestine area. … I took the part of the Qur’an that Muslims learn first, that they memorize most often, and I translated that.

The 9/11 Terrorists and Shirk

The following is a comment I’ve made on Lost Budgie’s blog. I felt that this topic (shirk) was an important one to discuss, both for the education of non-Muslims and to warn any forgetful Muslims not to engage in that most foolish of behavior, one that they would ultimately regret.

Lost Budgie wrote: “So, how about it? In as unequivocal a manner as possible, and with no weasel words, please clearly state that those Muslims who crashed the airplanes on 9/11 were NOT martyrs to Islam and that they are burning in hell.”

I had been asked to respond to certain of your comments on this thread and, originally, I was going to do that; however, I then decided not to because I felt your post and comments were just too silly and islamophobic to argue with. Plus, it’s Ramadhan and I would rather keep to the theme of the month; namely, practicing self-restraint. Still, this last comment of yours deserves a response, if only to educate you and other non-Muslims on an important point of Islam.

What you’ve asked us to do, in the above quotation, is - quite simply - extremely sinful behavior. In Arabic, the sin is known as shirk, or the association of others with Allah (swt). This is the one sin Allah (swt) has told us that he will never forgive. The fact of the matter is that we cannot say one way or another whether *anyone* (let alone the 19 highjackers of 9/11) is or will be in heaven or hell. We cannot even say whether a person is in or out of Islam. These decisions are Allah’s (swt) alone; we do not have the prerogative, authority nor ability to make such pronouncements. To think that we can is to think that we have some of the powers of Allah (swt), and that is shirk, because we are setting ourselves up as Allah’s (swt) equal - and that, of course, can never be. After all, no human being is a god. Astagfirullah!

The problem isn’t Islam, it’s the extremist Muslims

Excerpts from a good article, touching on some of the topics that Lost Budgie and I were discussing earlier in the week. By Nancy El-Gindy.

“Why is it that Islam is always brought into question when a small minority of Muslims actually commits crimes of aggression? Why is it assumed that Islam itself is actually driving these murderers to such levels of hatred and ignorance? Islamic terrorism has no roots in the religion itself; rather it grows out of individuals’ own interpretation of it, personal intolerance and hate, and in some cases, perhaps even insanity.”

…

“If enough people read the teachings of Islam they would understand that it promotes tolerance, patience, kindness and understanding toward both Muslims and non-Muslims. The killing of innocents has been and always will be a major sin, as in any other religion or belief system. Some religious leaders, however, take liberties in interpreting certain verses of the Koran or sayings of the Prophet Mohammad, taking them out of context to suit their own political agendas, and sometimes managing to brainwash others with false promises of paradise in the afterlife. Islam itself does not sponsor or condone the terrorist acts of Muslims, and thus should not be held responsible for them.

“Islam is not uncivilized, outdated or intolerant; it is people who promote radical, unconventional beliefs and practices of Islam. Reforming Islam itself is not going to solve the problem of terrorism perpetrated by extremists, because no matter how much theology and doctrine change, people themselves probably will not. Reinterpreting holy texts would fail, first because of the widespread and strong opposition it would receive, and second because extremists will always manage to find something in the texts of Islam that they can twist to fit their agendas.

“Unfortunately, it seems that in all societies there exists a minority of narrow-minded fanatics. For example, Christianity is widely seen as a moderate religion which promotes peace, and is what it is today because of many periods of reformation, schism, and soul-searching. However, there are still groups of people all over the world who promote extreme views in its name, for instance the once powerful Ku Klux Klan, a self-proclaimed Christian organization. What changed was not the religion, nor interpretations of core religious texts; rather, popular support for the organization eroded as the hearts and minds of the population at large turned against bigotry and discrimination of all kinds, thanks in large part to the civil rights movement in the United States.

“Mindsets are the problem, not what is written in Islam’s holy texts. Altering this state of mind should be the focus of intellectual efforts to end terrorism, not modifying or reforming Islam.

“What gives rise then, to this unfortunate and misplaced perception? Simple lack of knowledge about Islam. There is a vital need to raise the awareness in Western countries on some simple facts about Islam. The states of the Middle East and the Muslim world should do much more in terms of public diplomacy. Their current utter lack of the most basic public relations skills is one of the biggest reasons the teachings of Islam are hardly known, much less properly understood, in the West. Western journalists and analysts often know no more than their audiences, making it difficult, if not impossible, for them to put events in the Middle East and acts of terrorism in their proper context.

“Credible intellectual and religious figures should also make more efforts to reach out to national and local media in the West. Scholars, sheikhs and other religious figures should swallow their pride and pay special attention to more conservative media outlets such as the Fox News Network, often criticized for its bias, to reach those sectors of the American population that tend to be unthinkingly anti-Islam. They will need to have a strong grounding in Western history and politics so they can help define for Western audiences the difference between Islamic principles on the one hand, and the actions of a few on the other, in terms they will understand. And they should not let Westerners forget that dangerous, extremist movements claiming to draw on religion have existed in the West as well.”

Overcoming the Islamic Fear Factor

The following article comes from the Wichita Eagle. I had originally thought about posting it to my regular blog, Dunner’s, but I decided instead to post it here because I think it makes for a good Learn About Islam-type piece.

There is one paragraph that I have personally modified. The author made the suggestion that to contact a certain person at the Islamic Society of Wichita for more information on classes about Islam. However, in the interest of a wider audience, I have rewritten that paragraph. It begins with “Contact your local mosque…” and is in italics, so you shouldn’t be able to miss it.

All it the fear factor: Muslims and terrorists. The two go together in many people’s minds, and little if any distinction is made between fanaticism and faith.

Before you give in to fear, ask yourself: How much do I know about the religion of Islam? When I hear the word Muslim, do I immediately think only of terrorists?

Regardless of your preconceptions — or misconceptions — are you willing to learn more about the religion of more than 1 billion people?

First, take this six-question quiz to give yourself a baseline for learning:

1. True or false: Most Muslims are Arabs.

2. True or false: The ultimate meaning of worship for Muslims is observing the five pillars of Islam: profession of faith in Allah, performance of prayers five times a day, fasting, giving to charity and pilgrimage to Mecca.

3. Jihad means:
A. Struggle to live a perfect life
B. Struggle to defend Islam
C. Struggle to convey the message of Islam
D. All of the above

4. Only a government, through its Islamic leaders (caliph or imam), can call for a holy war. Which of the following rules for waging such a war does NOT apply:
A. Do not kill children or women.
B. If a fighter turns his back, do not kill him.
C. Take action against an enemy before he attacks.
D. Fight on behalf of religious freedom.

5. True or false: Marriage in Islam is a social contract that requires the consent of both parties.

6. True or false: Islam, Judaism and Christianity all believe in the coming of a Messiah.

Here are the answers, according to several authoritative sources:

1. Most Muslims are Arabs. False. Of the 1.2 billion Muslims in the world, about 20 percent are Arabs.

2. False. Worship is everything that a person does to submit to Allah. The five pillars are part of that broader and all-inclusive understanding of worship.

3. Jihad means: D. All of the meanings of struggle, including to live a perfect life, to defend Islam and to convey the message of Islam.

4. The following rule for waging a holy war does NOT apply: C. Take action against an enemy before he attacks. The Quran enjoins Muslims: “Fight for the sake of Allah those that fight against you, but do not attack them first. Allah does not love aggressors” (2:190).

5. True. Neither bride nor groom can be forced into a marriage.

6. True. Beliefs differ, but all three religions teach about a Messiah (or Mahdi in Islam).

If you got all six correct, you’ve made a good start in learning about Islam. But there’s more to do.

Centuries of fear and suspicion — between Jews, Christians and Muslims — make the task daunting. And a post-9/11 world has only intensified those fears.

Moreover, it doesn’t help that our interlocking histories (Judaism, Christianity and Islam) have spawned intolerance and suspicion of one another. No religion is guiltless.

Fueling the greater angst among non-Muslims today is a belief that Islam is only a religion of violence. That’s why it’s important to learn about the religion. Here are some ways to begin:

• Read such books as What Everyone Needs to Know About Islam by John Esposito (Oxford University Press); Silent No More: Confronting America’s False Images of Islam by Paul Findley (Amana Books); Terror and Suicide Attacks: An Islamic Perspective edited by Ergun Capan (Light Inc.).

• Attend classes that provide an overview of Islam. Contact your local mosque for more information. Many mosques frequently have classes about Islam for new converts and non-Muslims who are interested in the religion and the Muslim way of life. Look in your local Yellow Pages for the telephone number of the mosque nearest you.

• Raise the hard questions you have about Islam with Muslim leaders. All of us are challenged to explain, as best we can, the seeming inconsistencies, contradictions and mysteries of our faith. Don’t be afraid to ask.

“Truth and love are one and the same,” wrote then-Cardinal Joseph Ratzinger. “This affirmation — if we grasp its full import — is the greatest guarantee of tolerance, of a relationship with the truth, whose only weapon is itself and thus is love.”

Although differences will always remain among people who don’t share the same faith, learning from one another can break down walls that separate.

And in the end, that can go a long way in reducing the fear factor and increasing mutual understanding and respect.

Reach Tom Schaefer at 268-6586 or by e-mail at tschaefer@wichitaeagle.com