Published by The American Conservative on January 9th, 2015
Criticism of Islam has become a staple of contemporary politics as observers and practitioners alike wrestle with the myriad implications of Muslims living in the post-9/11 West. For the most part, one could argue with great force that the social panic generated by current fears have been “much ado about nothing,” as Muslims have not shown themselves to be an existential threat to their civilizational counterparts.
That’s not to say that no one can or should criticize Islam, as many have. The problem is whether or not such criticism stems from true understanding or total conjecture. Sadly, the latter has been much prevalent, and the culprits aren’t always raving Christian fundamentalists who, in depicting Islam as a “Satanic religion,” prefer an Armageddon-style showdown between faiths. Rather, it’s arguable that some of the most unfair and ignorant assessments of Islam and Muslims have come from those who label themselves as “progressive.”
The attack on France’s satirical magazine Charlie Hebdo is a horrid and barbaric response to some of worst, most unfair “criticisms” of Islam. The cartoons that depict the Prophet Muhammad are meant as a provocation, as was the ensuing massacre which left a dozen people dead. The magazine is now being lionized as a platform that’s been at the forefront of free speech guardianship. A look through its so-called satirical treatment of Muslim figures and it’s quite obvious that the outlet’s top priority when it comes to Islam is to offend and provoke—none of which are crimes, let alone offenses punishable by death. There’s a difference between having one’s expression being protected by free speech principles and actually being a defender of such principles. All of Charlie Hebdo’s writings and cartoons deserve protection (even though their management has fired cartoonists before for anti-Semitism), the framework used for their (mis)interpretation of Islam is awfully similar to those used by the far right.
Fittingly, last year’s polls show Marine Le Pen of the Front National, France’s ultra-right party, as the leading presidential candidate. Le Pen has wasted no time in linking the Charlie Hebdo attack to immigration, something she’s vowing to crack down on, all the while emphasizing the “religious” dimension of the massacre, and even calling for a referendum on whether to bring back the death penalty. Given all their differences, it’s almost strange that part of the left finds itself aligned with ultra-rightists when it comes to assessing Muslims and their religion.
Take Michael Moore’s recent defense of the odious Bill Maher, host of “Real Time,” who, along with Sam Harris, faced off against actor Ben Affleck on Maher’s show, setting off a firestorm of Internet commentary. Moore, a prominent progressive, argues that Maher shouldn’t be vilified for his harsh criticisms of Islam, and portrays his friend’s insults as being limited to the bashing of “crazy people professing to be Muslim.” One need not look all that far to identify the misrepresentation here of Maher’s vitriol, which hardly ever bothers to distinguish between traditional Islamic beliefs and extremist misinterpretations of the faith. The truth is that those who perpetuate ISIS or al-Qaeda-like violence in the name of Islam are very small in number. The vast majority of orthodox Sunnis, who make up most of the world’s Muslim population, fall within the mainstream of Islamic jurisprudence (fiqh), which is divided up into four main schools of thought (among others), none of which permit the killing of innocent people.
Within this huge corpus of scriptural interpretation can be found laws that govern essentially every important aspect of life (marriage, commerce, jihad, etc.), and though there’s much overlap, the schools recognize each other’s positions and the reality that there’s much room for interpretation when it comes to God’s words, as well as the actions of His messenger (known as hadiths or “Prophetic traditions”). The most “liberal” interpretations of certain verses or hadiths can be found within the existing body of Sunni orthodoxy. Yet, progressives who see monotheistic religion as a relic of the medieval past essentialize Islam in a way that doesn’t recognize its internal diversity. Perceiving the Islamic tradition as one, big, monolith akin to a desktop computer from the 1980s, they call for a “reformation” within Islam so the religion can update its hardware, making it more palatable to the modern world.
The analogy here is obviously with the Christian Reformation associated with Martin Luther, who some progressives misinterpret as a solely democratizing figure, eliminating the middlemen priests so believers can interpret scripture for themselves. What they fail to note is that present-day manifestations of Christian fundamentalism derive their origins from the consequences of the Reformation (which also involved a good deal of bloodletting). Seeing this Protestant transformation as inherently “progressive” in its “democratizing” effects, the logic is now applied to Muslims and to Islam, religious content be damned.
Even a scholar like Cornel West, who has consistently argued against some of Maher’s caricatures of Islam, has often talked about Muslims having to develop what he calls “Prophetic Islam.” The term sounds pretty and comes from West’s desire to see an Islam that takes up causes of justice, but the underlying assumption is that the religion needs to wake up to some sort of modern condition that demands inherent change. It’s ultimately a proposition borne out of “progressive” ignorance, blindly assuming that Islam doesn’t have the tools to engage with the world that preserves both tradition and the rights of others. The truth is that Islam isn’t quite as amenable to reform as its monotheistic cousins. In a way, it sees itself as a religion that came to reform Judeo-Christian sectarianism.
In Western modernity’s virtual casting aside of faith, the necessity of having to understand religions prior to issuing criticism also seems to have gone out the window. This is exacerbated when it comes to the post-9/11 scramble to make sense of the Islamic tradition and how it ought to comport to modern sensibilities. Since secular modernity and/or liberalism are portrayed as the default settings of contemporary Western societies, then, the argument goes, it’s reasonable and logical to expect older religious traditions to conform to its demands. There’s no sense of mutual understanding or negotiation, and the relationship is inherently imbalanced.
The tendency of many progressives to internalize this deep assumption has caused much of their interpretation of Islam to square with that of the extreme right wing, whose criticisms stem from a much simpler kind of antagonism. Yet both groups’ misgivings and misunderstandings can be traced back to a basic ignorance that has plagued the West long before the tragedies of 9/11, and can only be mended if observers of all stripes are willing to assess Islam on its own terms.
Photo: Some volumes from the “News Atheism”/CC