Following is the best write-up I have ever come across on the topic (or should I say, pitfalls) of (Islamic) fundamentalism (tantamount to saying, extremism). It propounds the problem with literal interpretation of religious text in the most eloquent and balanced manner. Although an Islamist takes pride in sticking to the core (literal to be precise) fundamentals of the religious text, it is only complicating the situation and alienating them from the progressive mass. Sooner they realize this the better it is for them. Upon email exchanges with her, I found out that the writer is a Saudi woman educated in the USA, and hence is her change in outlook on different matters.
Chasing a mirage
Nawar Fakhry Ezzi
Arab News, 6 February 2014
THE industrial revolution, which began at the end of the 19th century, was momentous in human history. It did not only affect social and economic development, but it also contributed to altering people’s beliefs and values around the world in different ways. Many of those who reaped its benefits and lived in the modernity it generated in the West started seeing religion as obsolete and secularism as the necessity that societies cannot flourish or develop without. Other people especially from conservative or disadvantaged groups regardless of their religious backgrounds felt threatened by it to the extent that led them to resort to religious fundamentalism.
Fundamentalism is a movement, which emerged in all major religions at the beginning of the 20th century. According to the dictionary, it is defined as “a religious movement or point of view characterized by a return to fundamental principles, by rigid adherence to those principles and often by intolerance of other views and opposition to secularism.” Historically, it has emerged among people who saw the devastating effect of modernity especially in the horrors of the two world wars in the beginning of the past century. Many of those people were also living in ignorance, poverty, and oppression. In some instances, some governments also contributed to the increase of fundamentalism when they imposed secularism and westernization by force. These actions made many people feel uprooted and alienated from their culture and heritage, such as the case in Iran before the 1979 revolution.
Nowadays, fundamentalism is more prominent among Muslims than in other religious traditions. Some of the major characteristics of Islamic fundamentalism include literal interpretation of the Qur’an, intolerance of anyone who is different including other Muslims who follow different schools of thought. The difference between Islamic fundamentalists and fundamentalists from other religions is that Muslims do not only consider it a method of spiritual salvation in a corrupted world, but they also consider it their plan to revive the past glory of the Islamic Empire.
The problem with literal interpretations of sacred texts in general is that they are used without consideration to their context. The paradox here is that the Qur’an is the only sacred text, which served as an interactive tool between God and the Prophet (pbuh). In addition to the narration of historical events, teachings and commandments, it includes God’s responses to situations and incidents that the Prophet (pbuh) and the Muslims were going through. These responses, especially the ones regarding wars, were essential during that period because they guided them at times when their existence as a community as well as their own lives were in danger.
Literal interpretation of the Qur’an would never help resurrect the Islamic civilization; on the contrary, it would destroy whatever civilization we have left. Regardless of what they call it, whether “Islamic revival” or “reforming” movements, it is a desperate attempt that would lead to intellectual regression and stagnation. It has contributed to breeding extremism as well, which could be considered the monstrous evolution of fundamentalism because extremists used the same principles of fundamentalism and pushed them to a fanatical level. It seems that living in poverty, oppression and being overwhelmed by their powerlessness in a world they used to rule led some elements to feel what is termed in sociology as “nostalgia.” It is a coping mechanism for people who cannot adapt to change and lost hope in having a better future. Hating the present with all its manifestations and reminiscing on the greatness of the past would help them escape from their terrible reality.
This is not to say that fundamentalists should be forced to change because we have seen that secular aggression against them only fueled their aggression and would increase the likelihood of turning them into extremists. On the contrary, they should have the same religious freedom that any group has as long as they do not harm others.
Islam is a holistic message that aims to develop people spiritually and build productive communities who are governed by virtue and justice. It was never about superficialities, stringent punishments, or wars. It became this way though when some people politicized it and lost sight of the true message of Islam by chasing a mirage. This is not a religious movement; it is a symptom of deeper social issues. When people’s basic needs are met and feel appreciated, respected and most importantly have hope for a better future, it is more likely that they would want to be constructive members of their communities.
Chasing a mirage
Nawar Fakhry Ezzi
Arab News, 6 February 2014
THE industrial revolution, which began at the end of the 19th century, was momentous in human history. It did not only affect social and economic development, but it also contributed to altering people’s beliefs and values around the world in different ways. Many of those who reaped its benefits and lived in the modernity it generated in the West started seeing religion as obsolete and secularism as the necessity that societies cannot flourish or develop without. Other people especially from conservative or disadvantaged groups regardless of their religious backgrounds felt threatened by it to the extent that led them to resort to religious fundamentalism.
Fundamentalism is a movement, which emerged in all major religions at the beginning of the 20th century. According to the dictionary, it is defined as “a religious movement or point of view characterized by a return to fundamental principles, by rigid adherence to those principles and often by intolerance of other views and opposition to secularism.” Historically, it has emerged among people who saw the devastating effect of modernity especially in the horrors of the two world wars in the beginning of the past century. Many of those people were also living in ignorance, poverty, and oppression. In some instances, some governments also contributed to the increase of fundamentalism when they imposed secularism and westernization by force. These actions made many people feel uprooted and alienated from their culture and heritage, such as the case in Iran before the 1979 revolution.
Nowadays, fundamentalism is more prominent among Muslims than in other religious traditions. Some of the major characteristics of Islamic fundamentalism include literal interpretation of the Qur’an, intolerance of anyone who is different including other Muslims who follow different schools of thought. The difference between Islamic fundamentalists and fundamentalists from other religions is that Muslims do not only consider it a method of spiritual salvation in a corrupted world, but they also consider it their plan to revive the past glory of the Islamic Empire.
The problem with literal interpretations of sacred texts in general is that they are used without consideration to their context. The paradox here is that the Qur’an is the only sacred text, which served as an interactive tool between God and the Prophet (pbuh). In addition to the narration of historical events, teachings and commandments, it includes God’s responses to situations and incidents that the Prophet (pbuh) and the Muslims were going through. These responses, especially the ones regarding wars, were essential during that period because they guided them at times when their existence as a community as well as their own lives were in danger.
Literal interpretation of the Qur’an would never help resurrect the Islamic civilization; on the contrary, it would destroy whatever civilization we have left. Regardless of what they call it, whether “Islamic revival” or “reforming” movements, it is a desperate attempt that would lead to intellectual regression and stagnation. It has contributed to breeding extremism as well, which could be considered the monstrous evolution of fundamentalism because extremists used the same principles of fundamentalism and pushed them to a fanatical level. It seems that living in poverty, oppression and being overwhelmed by their powerlessness in a world they used to rule led some elements to feel what is termed in sociology as “nostalgia.” It is a coping mechanism for people who cannot adapt to change and lost hope in having a better future. Hating the present with all its manifestations and reminiscing on the greatness of the past would help them escape from their terrible reality.
This is not to say that fundamentalists should be forced to change because we have seen that secular aggression against them only fueled their aggression and would increase the likelihood of turning them into extremists. On the contrary, they should have the same religious freedom that any group has as long as they do not harm others.
Islam is a holistic message that aims to develop people spiritually and build productive communities who are governed by virtue and justice. It was never about superficialities, stringent punishments, or wars. It became this way though when some people politicized it and lost sight of the true message of Islam by chasing a mirage. This is not a religious movement; it is a symptom of deeper social issues. When people’s basic needs are met and feel appreciated, respected and most importantly have hope for a better future, it is more likely that they would want to be constructive members of their communities.
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