An Intelligent Person’s Guide to

Understanding Islām and Muslims

What the West Misunderstands about Culture, Politics,

Sexuality, Women and Rationality in Islamic Societies

Ikram Hawramani

2018
Stewards Publishing
STEWARDS PUBLISHING
Copyright © 2018 Ikram Hawramani
Hawramani.com

All rights reserved. No part of this publication may be reproduced, stored in a retrieval
system, or transmitted, in any form or by any means for commercial purposes without prior
permission of the author. The author affirms the readers’ right to share this book for
personal, non-commercial purposes.
 Contents
PREFACE ............................................................................................................................ 1
1. RELIGION AND CULTURE........................................................................................ 5
BETWEEN RELIGION AND CULTURE..................................................................................13
THE CONTINUITY OF RELIGION AND CULTURE ............................................................. 23
GEORGE ORWELL AND GEORGE ELIOT ..........................................................................26
2. CONCEPTUALIZING ISLAM ................................................................................... 37
LEGAL SUPREMACISM ....................................................................................................... 38
MULTIPLE “ISLAMS” .........................................................................................................42
ISLAMICATE .......................................................................................................................42
THE VALIDITY OF “RELIGION” AS A DESCRIPTOR .......................................................... 44
IS ISLAM A TOTALIZING IDEOLOGY? ............................................................................... 48
WHAT IS ISLAMIC? ............................................................................................................ 53
AUTONOMOUS CONSENSUS ............................................................................................ 60
TEXT AND PRETEXT..........................................................................................................72
3. THE DECLINE OF ISLAMIC CIVILIZATION AND THE “CLOSING” OF THE
MUSLIM MIND.............................................................................................................. 77
THE DECLINE OF ISLAMIC SCIENCE ................................................................................. 84
HARMFUL THEOLOGY? ................................................................................................... 89
4. THE SEPARATION OF CHURCH AND STATE .................................................. 93
SHARIA LAW ..................................................................................................................... 97
5. THE MUSLIM PLAN FOR THE WORLD ............................................................. 107
GOD’S STEWARDS............................................................................................................. 113
POLITICAL ISLAM ............................................................................................................. 121
JIHAD ................................................................................................................................ 133
THE FATE OF WESTERN CIVILIZATION .......................................................................... 136
MIGRANTS AND CONVERTS ........................................................................................... 142
6. SEXUALITY AND WOMEN IN ISLAM ................................................................ 147
NAKEDNESS AND LUST ....................................................................................................156
ANTI-OBSCENITY “TECHNOLOGY” .................................................................................165
A MANIA FOR UNVEILING............................................................................................... 169
RELATIONS BETWEEN THE SEXES ................................................................................... 179
 SOCIAL INTEGRATION .................................................................................................... 185
COURTSHIP ...................................................................................................................... 189
THE NON-MARITAL......................................................................................................... 195
HOMOSEXUALITY............................................................................................................201
7. WIFE-BEATING AND THE QURAN .................................................................... 205
DOMESTIC VIOLENCE IN ISLAM ...................................................................................... 215
SENSELESS BEATINGS AND CULTURAL MORES ............................................................... 218
LAWS VERSUS REAL-LIFE..................................................................................................223
THE “RULE” OF HUSBANDS ............................................................................................ 224
WHY MAKE HUSBANDS POLICEMEN?.............................................................................. 225
BAD HUSBANDS .............................................................................................................. 227
DEVOUT MUSLIMS AND HABITUAL WIFE-BEATERS ..................................................... 228
INTERFACING WITH SECULAR LAW ................................................................................ 235
FIGHTING VIOLENCE AGAINST WOMEN ........................................................................ 236
MEN IN CHARGE OR GOD IN CHARGE? ........................................................................ 236
CONCLUSION .................................................................................................................. 239
8. RATIONALITY, EVOLUTION AND ISLAM ...................................................... 241
SO-CALLED “PROOFS” OF GOD’S EXISTENCE ................................................................ 242
THE RAIN OF GOD ......................................................................................................... 247
HARD AND SOFT EVIDENCE ........................................................................................... 249
THE PROBLEM OF HADITH............................................................................................. 287
BEYOND GUIDED EVOLUTION ....................................................................................... 289
9. ISLAMIC PLURALISM ............................................................................................ 293
PLURALISM WITHOUT RELATIVISM .............................................................................. 296
A PLURALISTIC VISION .................................................................................................... 301
COMMUNITIES OF CONSENSUS .......................................................................................305
THE DELUSION OF THE AUTHORITARIAN UTOPIA ........................................................ 311
THE ISSUE OF ISLAMIC LAW (THE SHARIA) .................................................................... 312
RESPECTING MUSLIMS WHO DISAGREE WITH US .......................................................... 313
RESPECTING NON-MUSLIMS ........................................................................................... 314
CONCLUSION ................................................................................................................... 316
SUMMARY AND CONCLUSION ............................................................................... 319
BIBLIOGRAPHY ........................................................................................................... 327
Preface
Many Western intellectuals cause Muslims to want to cringe as soon as
they open their mouths to speak about Islam. Even if they have read
multiple books on Islam, they are often capable of the most gargantuan
mischaracterizations of the religion. There is a serious gap in knowledge
between Islam as it is described in books and Islam as it is understood and
practiced in the real world—and this book aims to fill that gap.

Among non-Muslims, those who know Islam the best are generally PhD
scholars—such as the French priest and scholar Louis Massignon and the
Christian Lebanese-American scholar George Makdisi—who spend
decades studying Islam until they discover the important differences
between theoretical Islam (what Muslims say Islam is and what is written
down in books about Islam) and real-world Islam—Islam as it is embodied
by living and breathing humans. This slowly makes it impossible for them
to hold onto Western fantasies about Islam’s supposedly alien and
inscrutable nature.

The same process works in reverse too; a Muslim who studies the
Christian philosophers Aquinas and Kant cannot help but slowly fall in
love with such sensitive and well-meaning fellow humans. The more they
study Christianity’s intellectual tradition the more they respect it. Today’s
Catholic philosophers are some of the most admirable humans I know of.
It is only those who have not taken the time to understand and empathize
who can maintain a blanket dislike against Islam or Christianity.

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 An Intelligent Person’s Guide to Understanding Islam and Muslims

This book aims to provide readers with a doorway into that “real” Islam
that often takes non-Muslim students of the religion decades to fully
uncover. It explains why it is right to call a wine-cup a work of Islamic art
when it is decorated in the Islamic style even though Islam prohibits wine-
drinking. It explains why there is no such thing as Islamic cuisine; why
Hafez writes Islamic poetry but Persians make Persian music; why
Muslim women wear the hijab; why Islam is opposed to sexual freedom
(there is a deep philosophy to this); why political Islam is inherently un-
Islamic; why Tolkien’s character Gandalf is one of the best representatives
of an ideal “Muslim” as described in the Quran. It also deals with the fate
of Western civilization and the question of whether Islam can ever be at
home in secular, pluralistic societies.

I present a new sociological framework for thinking about Islam that helps
readers gain an intuitive sense on how such questions can be answered.
This framework is informed by the evolutionary study of culture, the
growing field of Western Islam studies, the Islamic scholarly tradition, and
my own experiences living in multiple, very different, Islamic societies. My
own modern but mainstream interpretation of Islam will also provide an
important second layer of analysis, especially in the latter chapters of the
book.

This book, therefore, is both academic and personal; both a study and a
manifesto for a new conceptualization of Islam. It is meant to provide a
new type of Islamic education to my Western friends so that they think
and speak intelligently about this religion.

The first two chapters are essential reading and make up the heart of the
book. They present a new sociological framework for understanding Islam
that surpasses existing theories in its explanatory power thanks to not
limiting itself to the sociological sciences and thanks to the important
work of the late Harvard scholar Shahab Ahmed.

2
Some of the chapters may be categorized as apologetics; I speak for Islam
against false sociological and psychological claims made against it.

While my academic interests are many and I am relatively familiar with the
fields I cite, I do not claim to have written a scholarly work. My aim is to
enable readers to understand what real-world Islam is like. I have used all
available methods to attempt to pass my points across. I have attempted to
write truthfully, without partisanship to any ideology or political interest
group. My allegiance is to no particular worldview except a love for the
truth. As a Muslim, I consider Truth to be one of the Attributes of God,
therefore to serve the truth and nothing but the truth is in fact to serve
God and nothing but God.

When dates are given, they are Christian dates unless specified otherwise.
Arabic words are transliterated according to the Encyclopedia of Islam
transliteration system except for words and names that already have a
common spelling in English-language literature, such as Muhammad.

I wish to express my thanks to A. S. Amin for his reading of an earlier

manuscript and for his many corrections and suggestions. I thank my wife
Sakina for her essential support and her suggestions, corrections and
encouragement. I am indebted to Robert R. Reilly’s The Closing of the
Muslim Mind for introducing me to Roger Scruton and for motivating
me to complete this book through his gross mischaracterization of Islam.

I am greatly indebted to the many great Western scholars of Islam for their
enlightening and admirably fair-minded studies of Islam. My greatest debt
goes to Shahab Ahmed, whose scholarship provided the original
inspiration for this book.

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4
 1. Religion and Culture

1. Religion and Culture

The relationship between religion and culture is a common source of gross
misunderstanding about Islam (and other religions). For this reason this
first chapter is meant to explain how Islam interacts with culture.

The human genome holds about 20,000 genes. Humans, being genetic-
cultural creatures, also have a certain set of cultural information that
similar to genes, affects their behavior.

A gene is a unit of information written in our DNA that may potentially

affect our behavior. 1 Cultural information is information written in our
0F

brains that may potentially affect our behavior; the end results can be the
same, only the storage mechanism differs.

We probably have genes that enable us to recoil from snakes, so that a

hatred and fear of snakes may be a built-in biological feature of humans
(and chimpanzees). 2 As we grow up, if we get a good education, we will
1F

1
More accurately, it affects our phenotype, with “behavior" referring to our social and
psychological phenotype, which is our concern in this book.
2
Michael Cook and Susan Mineka, “Selective associations in the observational
conditioning of fear in rhesus monkeys.” Journal of Experimental Psychology 16, no. 4
5
 An Intelligent Person’s Guide to Understanding Islam and Muslims

also acquire cultural information that makes us fear naked electrical

wiring. This information is integrated into our psyche and affects our
behavior. We acquire a response that makes us recoil from naked electrical
wiring. This response is not genetic but cultural; the information making
us recoil is stored in the brain structure rather than in the genome.

A boy who is told by his parents that playing in the snow without gloves
will cause them to get a cold can acquire this piece of cultural information.
This is an acquired idea about how reality functions, about cause and
effect. Acquiring this information does not require that the person
actually experience the cause and effect. The boy does not need to get a
cold to believe what the parents say. If he is a good learner and not
obstinate, he will from then on make sure to wear gloves when he is
playing in the snow. His behavior has been modified by an acquired piece
of cultural information.

What is special about cultural information (as opposed to any old

information stored in the brain, such as the picture of an elephant) is that
cultural information can be passed down to one’s children the way that
genes are passed down. The boy’s parents may have heard it from their
parents that playing in the snow without gloves results in getting a cold,
only to go on to teach the same to their son.

Not all cultural information is necessary beneficial. There are pieces of

cultural information popularly called “old wives’ tales” that purport to tell
us important information about the way the world works. If we were to
adopt this information, they would modify our behavior. One such tale is
that cracking one’s knuckles leads to arthritis. This is a piece of cultural

(1990): 372-389. For a discussion of these finding and others, see Nathan H. Lents, “Are
Humans Predisposed to Fear Snakes?”, The Human Evolution Blog, October 8, 2014,
https://thehumanevolutionblog.com/2014/10/08/are-humans-predisposed-to-fear-
snakes/ (retrieved January 23, 2018).
6
 1. Religion and Culture

information that can be passed on for generations due to its supposed

utility in helping prevent arthritis. Yet it is completely false according to
scientists.

All information necessary for human survival cannot be encoded in genes

due to the fact that DNA can only get so large before it becomes too
prone to damage and corruption to be useful. It took perhaps millions of
years to encode a fear-snakes-gene into our genome, but in just a minute
we can encode a fear-naked-electrical-wire piece of cultural information in
our brains that has equal power to affect our behavior. According to one
estimate, human DNA contains about 750 megabytes of information. 3 2F

The human brain, meanwhile, is theoretically capable of encoding 2.5

petabytes of information. 4 That is 3.5 million times more information than
3F

is encoded in DNA. Cultural information, that is, the brain’s capacity for
storing gene-like behavior modifiers within the brain structure, are one of
the evolutionary innovations that have enabled human life in all its
complexity and sophistication.

A population can carry cultural information that comes from its ancient
past and that somewhat conflicts with its professed religion. We will
discuss certain aspects of Christian culture before moving on to Muslim
cultures. There were and are Christians who considered the Greek
pantheon a harmful influence on Western culture that should ideally have
been extirpated for the benefit of Christendom. Why refer to Greek
deities when one has the Trinity and the rest of Christian metaphysics?

The Western European population, however, found Greek mythology

sufficiently meaningful and useful to hold onto it. In this way, despite the

3
See Victor M. McElheny, Drawing the Map of Life: Inside the Human Genome Project,
New York: Basic Books, ch. 3.
4
See Scientific American Editors, Ask the Brains, Part 1: Experts Reveal 55 Mysteries of
the Mind, New York: Scientific American, 2017, section 4.
7
 An Intelligent Person’s Guide to Understanding Islam and Muslims

fact that Christianity was largely in charge, the population was capable of
maintaining a conflicting set of cultural information and building upon it,
so that, for example, a Christian soldier may have found inspiration in
something that a Greek hero did to decide to do something heroic
themselves.

Western Christians did not necessarily become less Christian by adopting

Greek mythology. They were capable of differentiating religion from
myth, so that Christian concepts were preferred over Greek concepts in
cases of conceptual conflict. Christianity’s views on salvation, resurrection
and Paradise remained the canonical and normative views on these matters
for faithful Christians, but perhaps in certain areas adorned with Greek
imagery.

Each person has their own set of cultural information that they store in
their brains. A Christian child is given one view of Christianity by their
mother, and another by their father, and these views can have very
different elements and emphases. These father and mother pieces of
information recombine in the head of the child, creating a blended view of
Christianity (that may have some contradictory elements). The child,
additionally, receives various Christian pieces of information from friends,
relatives, preachers, teachers, books and articles.

The transfer of these pieces of information to the child will be affected by

the child’s propensities. There are children who learn little about religion
despite the best efforts of their parents, while others constantly demand to
learn more by asking questions and reading books.

Families develop their own traditions of values and ethics; our daily
experience shows that different families can have very different
interpretations of religion compared to their neighbors who ostensibly
share the same religion. In technical terms, we can say that each family has

8
 1. Religion and Culture

its own hermeneutical tradition; its own set of cultural and religious
information that may differ in certain aspects from what is held by others.

A Muslim little girl may hear that one of Prophet Muhammad’s

companions was nicknamed Abū Hurayra, which stands for “father of
cats”, due to his keeping of a large number of cats. If she herself likes cats,
this Abū Hurayra concept will be a cause for a feeling that among the
Prophet’s Companions were kindred spirits, and her love for the Prophet
and his circle may increase, and in the future, when faced with a cat, she
may intentionally show it more kindness—feeling that in this way she
carries out a pious act that would be smiled upon by the Prophet and his
cat-loving Companion.

The Abū Hurayra-the-cat-lover concept was acquired by this girl and her
behavior was affected by it, helping her see the ancient Muslims as more
humane and friendly. This concept, in turn, can affect the way she
perceives and integrates other information about Islam. If she hears that
the ancient Muslims were inhuman and cruel, this concept, among
hundreds of others, will provide grounds for refuting such assertions.

The power to encode concepts in the brain differs between person to

person, so does the ability to pay attention, and so does a person’s interests
and likings. Girls will necessarily pay far more attention to Islamic
concepts having to do with ancient Muslim females boys will do, and in
this way this girl-Islam will have differences from the boy-Islam that boys
receive.

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 An Intelligent Person’s Guide to Understanding Islam and Muslims

If out of the 1 million concepts in my head 5 only 50,000 have to do with

4F

Islam, that can be all that is needed to make me an authentically

Islamic/Muslim person, leaving space for 950,000 other concepts.

Religions are derived from scriptures and oral traditions. Due to the great
differences in intellectual ability, in hormone and neurotransmitter levels,
in the lithium level in drinking water 6, altitude 7 and other factors,
5F 6F

different individuals and populations can have greatly differing

interpretations of their religious texts and traditions.

Religion is a set of concepts, but concepts can only exist in a person’s head
after being biologically encoded. This means that given the exact same
religious texts and traditions, two people can derive very different
concepts from them, so that even though the two belong to the same
religion, they may come to contradictory conclusions on certain matters,
both using the same texts and traditions to justify their conclusions. The
great amount of dissent regarding various Islamic issues existing in
Medina merely one lifetime after the Prophet Muhammad is testament to

5
This is a randomly chosen number. It is fair to assume that the number of concepts we
are capable of acquiring is orders of magnitude larger than the number of genes, due to
the already mentioned advantage of the brain in storing information.
6
Higher levels of lithium in a population’s drinking water reduces suicide risk. See
Ohgami et al. “Lithium levels in drinking water and risk of suicide.” The British Journal
of Psychiatry 194, no. 5 (2009): 464-465.
7
Higher altitudes increase dopamine and reduce serotonin, probably increasing the
capacity for religious experience, but also increasing suicide risk. See Huber et al.,
“Altitude is a Risk Factor for Completed Suicide in Bipolar Disorder”, Medical
Hypotheses 82, no. 3 (2014): 377–381; Huber et al., “Association Between Altitude and
Regional Variation of ADHD in Youth.” Journal of Attention Disorders 22, no. 14
(2018): 1299–1306.
10
 1. Religion and Culture

the way that different humans can see the very same information very
differently. 8
7F

A British Muslim woman who loves Victorian literature will acquire a set
of Victorian concepts; values, explanations, ideals, that will coexist in her
head with her Islamic concepts, creating a new synthesis of what Islam is
that may be quite foreign to a Chinese or Arab Muslim.

Becoming Muslim is a process of concept-acquisition that is invariably

colored and modified by the person’s existing concepts. When Islam is
given to an irreligious population, its members integrate Islam into their
already-existing cultural set of concepts, replacing some of their concepts
while maintaining much that was already there from before. This process
is highly dynamic, affected by the pre-existing culture and by the
psychological propensities of the population.

These different propensities lead to different versions of Islam. The

lessons a European Muslim “learns” from the Prophet’s life may be very
different from the lessons a nomadic Turkic Muslim learns. The original
material may be the same, but the set of concepts each person derives (i.e.
encodes in their head and uses in future thinking and decision-making)
can be very different. European converts to Islam like to think of Prophet
Muhammad as a wise philosopher-king and like to focus on his ethical
teachings. A nomadic Turk may be far more interested in Prophet
Muhammad the warrior. A Persian living in the heights of the Zagros
Mountains may espouse a Sufi interpretation of his person and seek in her
Prophet a pathway to the Divine Light.

Certain religious scholars 9 like to speak of a one true version of Islam.

8F

Almost every Muslim will give a definition of Islam that invariably

8
See Umar F. Abd-Allah Wymann-Landgraf, Mālik and Medina: Islamic Legal
Reasoning in the Formative Period, Leiden and Boston: Brill, 2013.
11
 An Intelligent Person’s Guide to Understanding Islam and Muslims

excludes some Muslims, but the reality of Islam is that of immense

diversity, caused by differences in the concept-derivation process between
populations, and by the pre-existing concepts the populations possess.

Middle class people often have libraries in their homes filled with a diverse
array of books from around the world. These intellectual people, if they
are Muslim, will have mastered the basics of Islam early on then gone on
to receive vast amounts of non-Islam-related concepts from their readings.
These people are often described as cosmopolitan, and even when pious
and devout, are often lenient and tolerant toward Muslims who differ
from them significantly. For these people, Islam is contextualized within a
far larger framework of concepts, so that they are aware of the vast room
for interpretation and difference that exists, and are able to distinguish
between matters of priority and insignificant technicalities.

At the other end of the spectrum are radical fundamentalists. The corpus
of religious texts and commentaries is more than sufficient to fully capture
their attention and satisfy their curiosity, so that instead of being
interested in seeking the new and the interesting, they are concerned with
orthodoxy and religious purity.

Research has shown that religious fundamentalism and low-IQ are

associated, while also showing that high IQ and a high ability to learn are

9
I will often refer to scholars, jurists and clerics in this book. Despite negative stereotypes
about such people, they are often better-educated and more open-minded than the
societies they come from (despite the existence of some dramatically bad examples). If
some of the discourse in this book seems to reflect negatively on them, they are not
meant as attacks on them but as attempts to describe reality, and I am sure there will be
many among them who will appreciate the points I try to make. As someone who has a
number of clerics and scholars in his own extended family and who is studying the
Islamic scholarly tradition, an undiscriminating attack attack on them would be partly an
attack on myself and people I love and respect.
12
 1. Religion and Culture

correlated. 10 The more capacity for learning that a person has, the more
9F

“context” they create in their minds. A professor of Islamic law who has
vast knowledge of other legal systems is going to have a far more
sophisticated view of certain legal issues compared to a radical
fundamentalist who only has a few isolated narrations of the Prophet
Muhammad to rely on.

It is difficult to be a lover of books and also be a narrow-minded

fundamentalist. A badly educated or extremist Muslim may have no
trouble calling Christians kāfirs (“infidels”), but a Muslim who has
enjoyed Dostoevsky, Dickens and Austen is not going to find such a label
in any way justified for use toward an honored fellow human being. This
and a thousand other cases of conflict between what we can call Islamic
cosmopolitanism and Islamic fundamentalism continually pushes
educated middle and upper class Muslims away from extremists who act as
if religion exempts one from showing common human decency toward
others.

Between religion and culture

Islam is often conceived of as the property of the religious scholars, while
the culture of Muslim societies is conceived of as something belonging to
the people. Since Islam is often considered a totally definitive ideology (a
set of instructions and ideas that totally define and control every aspect of
a Muslim’s life), Islamic culture is conceived of as somehow in conflict
with it; the more that a certain society’s culture differs from Wahhabi
Saudi Arabia, the less “Islamic” it is supposed to be.

T. S. Eliot brought attention to the ill-defined nature of the word

“culture” in a lecture dedicated to defining it:

10
Stuart Ritchie, Intelligence: All That Matters, London, John Murray Learning, 2015.
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 An Intelligent Person’s Guide to Understanding Islam and Muslims

In general, the word is used in two ways: by a kind of synecdoche,

when the speaker has in mind one of the elements or evidences of
culture—such as ‘art’; or, as in the passage just quoted, as a kind of
emotional stimulant—or anaesthetic. 11 10F

According to Eliot, culture and religion are interdependent and cannot

survive without one another. Eliot predicts that Europe will descend into
barbarism if the abandonment of Christianity is taken to its logical
extreme. 12 Eliot in the following passage touches upon many of the
11F

important concerns of this book:

Anyone with even the slightest religious consciousness must be

afflicted from time to time by the contrast between his religious
faith and his behaviour; anyone with the taste that individual or
group culture confers must be aware of values which he cannot call
religious. And both ‘religion’ and ‘culture,’ besides meaning
different things from each other, should mean for the individual
and for the group something towards which they strive, not
merely something which they possess. Yet there is an aspect in
which we can see a religion as the whole way of life of a people,
from birth to the grave, from morning to night and even in sleep,
and that way of life is also its culture... we have to face the strange
idea that what is part of our culture is also a part of our lived
religion. 13
12F

Eliot, a Christian, says that we can think of religion as a total way of life.
This is exactly the same idea that certain Western writers about Islam,

11
T. S. Eliot, Notes Toward the Definition of Culture, London: Faber and Faber, 1948, 14.
The “passage just quoted” refers to articles from UNESCO’s draft constitution in which
the promotion of appreciation for “life and culture” is mentioned as one of the purposes
of the organization.
12
Ibid., 122.
13 Ibid., 31.
14
 1. Religion and Culture

certain Islamic scholars and certain extremists mention regarding what

Islam is or should be. Eliot is aware of the contradiction between this view
and the existence of culture, since culture carries its own values that are
distinct from religion and cannot be identified in any book of scripture or
theology. He cannot discover a way of reconciling this contradiction, but
he hopes that his book could help intellectuals take a first step toward
such making such a reconciliation. In his definition, a culture is a set of
values, ideals and manners that is organic (one that is not planned but
grows naturally across generations), that is transferable (it should be
possible to raise one’s children in it, who go on to raise their children in it),
and that is co-extensive with a religion (merged with a religion to form a
single mosaic).

In order to get beyond the confusion introduced by the word “culture”, I

will hereby propose a naturalistic definition. My definition is largely
similar to Eliot’s, and is also similar to that provided by the evolutionary
biologists Peter Richerson and Robert Boyd in their important book Not
By Genes Alone: How Culture Transformed Human Evolution 14: 13F

A culture is the sum of a society’s heritable concepts. It is the sum

of a society’s knowledge, beliefs, protocols, manners and ideals
that can be learned from the previous generation and passed down
to the next one.

People belonging to a culture have specific ideas about how they should
dress, spend their time, treat men, treat women, treat children, treat the
elderly, engage in courtship and carry out business transactions. Each one
of these sections of culture is made up of a set of concepts that are taught
to participants of that culture, either verbally (through personal advice
and admonishment, education, sermons and books) or non-verbally

14
Peter Richerson and Robert Boyd, Not By Genes Alone: How Culture Transformed
Human Evolution, Chicago and London: The University of Chicago Press, 2005.
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 An Intelligent Person’s Guide to Understanding Islam and Muslims

(where a person consciously or subconsciously copies the manners and

standards he or she observes in others).

A person’s genome is the set of his or her genes, which determine to a

great extent their appearance and to a lesser extend their faculties and
behavior. A person’s culture is merely an extension of his genome; it is
made up of behavior-modifying gene-like things that are stored in the
brain rather than in DNA. My genome to a great deal affects how shy of a
person I am. My culture teaches me to stand up when a respected elder
enters the room. Both my genome and my culture “program” me as a
human, modifying my incarnation in this world.

We do not need to believe in a deterministic universe to appreciate the

power of genes and culture. Genes and cultural concepts “program” us,
but, if we believe in free will (as Muslims do), we retain the freedom to
bypass this programming. Many stories, real and fictional, celebrate this
freedom, this ability to break from of our circumstances, genetic or
cultural, and to transcend them by doing something new and unexpected.
Another type of story regrets this freedom; a person is supposedly given
and taught the right things yet manages to make all the wrong choices due
to the way his or her free will enables them to bypass everything they have
been given.

We say that a person lacks culture when they have not been properly
“programmed”. They are like a robot that acts in unexpected ways. Even if
the robot’s physical attributes are perfect, its programming is deficient. It
does not know how to act in certain situations, or acts in a shocking and
harmful ways. Of course, we may also say a person lacks culture merely as
an insult.

A high culture is the set of concepts embodied by a certain, supposedly

superior, section of society. Those belonging to a high culture dress and
behave differently compared to the rest of that society. In other words,

16
 1. Religion and Culture

they are programmed differently. They embody a set of beliefs, ideals and
manners that are supposedly “high” compared to beliefs, ideals and
manners of the rest of their society.

A culture is like an encyclopedia that answers the question “How should I

act?” in every situation. A woman who wonders what she should cook for
dinner today browses her culture’s cuisine in her head and chooses one of
dozens of culturally transmitted recipes. If she had been brought up in a
different culture, the available answers to the question “What should I
cook for dinner?” could have been entirely different, because she would
have been browsing recipes off of a different encyclopedia in her head.
There is, of course, room for individualism within culture, more so in
some than others. A woman may modify a cultural recipe to make it taste
the way she wants. Some cultures may laud her creativity; others may
criticize her seeming lack of respect for tradition.

Similarly, when a man wonders “What should I do with my life?” he

browses answers off of the encyclopedia of culture in his head. In his brain
are encoded thousands of concepts about the most fruitful and beneficial
careers; these concepts are given to him by his culture. In the United
States, firefighters and astronauts are celebrated. For this reason far more
children want to choose these careers than dozens of other careers vital to
society. A person brought up in an untechnological, rainforest society may
not even have the ability to ask “What should I do with my life?” since his
genes and place within the tribe totally determine his trajectory in life.

This same person, if they were to be planted into a different culture, will
then have to answer this question. Since their native culture is totally
unequipped to answer this question, they will have to spend years trying
out different paths, failing and learning until they (hopefully) succeed.
This is a process that millions of people are going through right at this
moment in the developing world as they move from villages to cities. The
village culture may have little to offer them on how to prosper in a city.

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 An Intelligent Person’s Guide to Understanding Islam and Muslims

This puts them at a great disadvantage compared to those who have been
city-dwellers for generations.

Some people are more cultured than others, meaning they have more
programming, meaning they carry and embody more cultural concepts. A
cultured family will have a wide set of rules for the proper way to conduct
oneself when having dinner. An uncultured person dining with them may
display various behaviors that irritate or shock the family. These
differences in culture end up leading to different sections or classes. A
lower class person may have no interest in or respect for the seemingly
stifling and unnatural manners of the upper class, and the upper class may
look down on him or her as something unworthy and subhuman for his
or her lack of “proper” ideals and behaviors.

A religion is a set of concepts, and culture is also a set of concepts. They

are made of the same “stuff”, concepts, and stored in the same way in the
brain, and acted out in the same way in daily life. This is the confusing
similarity between religion and culture that Eliot mentioned earlier.
Religion can in fact be accurately described as a subset of culture. In the
experience of real-world Muslims, religion and culture are inseparable
except when it comes to obvious matters of religious doctrine. An Arab
man has certain concepts about honor and right conduct that may or may
not be derived from Islam; he does not usually care. The same way that a
child looks up at the stars and sees a wide world adorned with glittering
blue things, an Arab looks at his internal universe of concepts, these are
some of the determinants of his behavior, and he does not necessarily
distinguish the religious from the non-religious in this framework unless
he is an intellectual. All the concepts are part of the same mosaic. Some, of
course, are clearly religious, such as those having to do with the life and
times of Prophet Muhammad.

As a man, Islam tells me very little about women. Yet it is crucial for me to
know some things about women so that I may conduct myself in a way

18
 1. Religion and Culture

that enables me to attract and keep a woman’s love. This is an essential

part of succeeding in life. This information that Islam does not provide is
provided by culture.

The Quran could have provided men with a 200-page course on

relationship psychology, and I am sure many of us would have appreciated
it. But it does not, because Islam seeks to provide the minimum amount
of information necessary for right conduct. Everything else is delegated to
culture.

Islam is not there to abolish culture—simply because it could not possibly

do that. Even the most untechnological humans have a need for a vast set
of non-religious concepts in order to make it in the world. The biologists
Peter Richerson and Robert Boyd mention the immense difficulty of
mastering the cultural knowledge possessed by even a seemingly
“primitive” human living in an untechnological society. 15 14F

Islam only provides a few points of definition here and there within the
mosaic of culture, leaving the rest of the cultural mosaic undefined, free to
be defined and molded by humans as their specific circumstances require,
and as each generation acquires and builds upon the previous generation’s
experiences.

Islam could have told me that I should own a house before I marry a
woman. But it does not, leaving it to my own judgment and my culture’s
practices. It could have also determined for me the details of courtship;
what I can and cannot do when it comes to dating and wedding. But
beyond a very small set of restrictions (one should not have intimate
relations with the opposite sex outside of marriage, for example), it leaves
everything else to culture. It is for this reason that we see extremely
differing courtship practices among the Muslims of Saudi Arabia

15
Peter Richerson and Robert Boyd, Not By Genes Alone.
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 An Intelligent Person’s Guide to Understanding Islam and Muslims

compared to the Muslims of Iran. Each culture provides the framework

within which religion is interpreted and practiced.

Islam creates only a few points of definition in courtship, leaving

everything else alone, letting human social dynamics retain their fluidity.
What works well enough in Arabia may fail miserably in cosmopolitan
Tehran, and may fail in the Arabia of 2500. The Quran is intelligent
enough, we presume, to recognize this, rarely clearly and unequivocally
telling Muslims to do things a certain way.

At this point a visualization is useful:

Above, the rectangle represents all of the areas of life that Islamic literature
(the Quran, hadith, books of Prophetic biography, etc.) defines. Each
point on the horizontal axis represents each concept of Islam (such as a
Prophetic saying). The vertical axis represents how seriously Muslims take
that concept, how reliable and actionable it is (how fit it is to be used in
one’s reasoning and practice). The crucial issues of authenticity, ambiguity
and contradiction cause most of these Islamic concepts to be non-
actionable. This means that a large part of the space of Islamic concepts is
fluid; there are almost always multiple choices available; sometimes
diametrically opposed ones. Using the Quran, the tens of thousands of
hadith narrations, and the hundreds of medieval Islamic texts, one can
make a case for almost anything, and also a case against it; it is culture that
ultimately decides which case “wins” (for example by admiring a certain
set of scholars and their opinions as opposed to others).

20
 1. Religion and Culture

It is only a small core of concepts that are unambiguously defined for

Muslims, for example by the Quran and the most authentic hadith
narrations. As soon as we go beyond this small core, the “actionability” of
the concepts plummets. There is too much ambiguity to embody them
without qualifying them first, and that qualification is done through the
lens of culture and what is called common sense.

Thanks to the nature of the Quran, which more often than not leaves
wide room for interpretation, and the probabilistic authenticity of most
hadith narrations, real-world Islam, as seen throughout the Muslim world,
is an extremely adaptable religion that can easily fit in within most
cultures. 16
15F

16
A very small subset of hadith narrations reaches the authenticity of the Quran. The
overwhelming majority belong to a spectrum of authenticity. Some may enjoy a 99.99%
likelihood authenticity, some 95%, and so on. Even highly authentic narrations can be
rejected if the case can be made that they describe an earlier policy of the Prophet that
may have been superseded by his later practice or by a Quranic revelation. For Malik’s
rejection of authentic narrations despite admitting their authenticity see Wymann-
Landgraf, Mālik and Medina. For the issues surrounding hadith authenticity, see
Jonathan Brown, The Canonization of al-Bukhārī and Muslim: The Formation and
Function of the Sunnī Ḥadīth Canon, Leiden and Boston: Brill, 2007; idem, Misquoting
Muhammad: The Challenge and Choices of Interpreting the Prophet’s Legacy, London:
Oneworld Publications, 2014. 20th century Western scholars like Ignaz Goldziher and
Joseph Schacht, despite their admirably thorough scholarship, had an unwarrantedly
hyper-skeptical attitude toward hadith narrations, considering most of the literature
potentially false and fabricated until proven otherwise, and their writings seem to have
affected some Muslim thinkers. More recently, the Dutch (non-Muslim) scholar of Islam
Harald Motzki has carried out a great deal of historical research that supports the Islamic
view of hadith; that the hadith genre, despite its many faults, represents a true historical
record. See Harald Motzki, Analysing Muslim Traditions: Studies in Legal, Exegetical
and Maghāzī Ḥadīth, Leiden and Boston: Brill, 2012.
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Above, I have overlaid the diagram of Islamic concepts from earlier over a
larger diagram that represents cultural concepts. Islam is part of the
rectangle of culture. The small area on the left is what is defined by Islam
(ideas about the nature of God and the afterlife, and the rest of the
concepts of the Quran and the best known hadith narrations and sīra
narratives). Everything else is left undefined. This undefined area is what
is defined by culture. Each human society comes up with its own way of
filling up this area, and it is for this reason that Muslim cultures are so
different from one another. Islam defines a small part and the larger part is
defined by culture.

Extremists unwisely think that the best religion is the one that is the most
totalizing, that provides the most definition, that leaves the least room for
cultural fluidity. The best religion to them is the one that leaves no room
for culture. The diagram above should be wholly defined by Islam in their
view. And for this very reason their Islam is stifling, similar to wearing a
suit that is too tight and made of rigid materials that can barely bend.
Extremists may think that the best Islam is the one that recreates the
Arabia of 632 CE. And Western scholars and pundits may also be under
the same impression. But Muslim societies around the world have all
wholeheartedly rejected this conception of religion. Like Eliot’s Christians,
they have both religious ideas and a vast culture that qualifies it and that
carries its own ideas about values and manners.

In an essay meant to illustrate the diversity and plurality that exists within
Islamic cultures, University of Alberta professor Earle Waugh puts his
entire focus on Islamic concepts within these cultures, which
unfortunately gives an impression quite opposite to what he seeks to
22
 1. Religion and Culture

show. 17 He mentions various expressions of popular piety that do not

16F

exactly conform to orthodoxy (such as the veneration for saints and the
use of the Quran in certain ceremonies) as a way of saying that Muslim
societies are more open-minded than one would expect from religious
scholars or religious literature. What Waugh focuses on is actually a very
small part of the Muslim experience, and it serves more to give an image of
a stifling hyper-religious culture than what the reality of Muslim culture
looks like.

Waugh tells us that Muslims are not entirely controlled by Islamic

concepts; no, there is actually this other shaded area (shown above) where
Muslims show themselves to be slightly freer in mind than extremists and
some Westerners think they are or should be. While he has good
intentions, he entirely ignores the vast space for human culture that exists
within Muslim societies. He continues to think that Islam is a total
religion that expands like a cloud to stifle every aspect of human life.

The continuity of religion and culture

Syncretism is evidence for the continuity between religion and culture, the
fact that they are inseparable and intermingled. Once a religion is cut off
from its hermeneutic tradition (once people stop reading the Islamic
literature), the religion mutates with the mutation of culture and
according to the same trajectory. Syncretic South Asian Muslims
impressed with the Christian idea of God having a Son call Ali a Son of

17
Earle Waugh, “Everyday Tradition.” in A Companion to Muslim Cultures, ed. Amyn
B. Sajoo, London: I. B. Tauris, 2012.
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 An Intelligent Person’s Guide to Understanding Islam and Muslims

God. As their cultural ideas develop, as they update and discard concepts
belonging to past generations, their religion suffers the same process, with
concepts being discarded and updated and developed in wholly new
directions having nothing to do with mainstream Islam.

Another form of syncretism is when a people convert to Islam but their

knowledge remains largely second-hand due to the presence of a language
barrier and a lack of qualified men and women to make Islamic concepts
available to them. This was the case in the eastern shores of the Indian
Ocean (the Malay Archipelago, for example) in the early days of their
conversion to Islam. The 15th century Arab navigator Aḥmad b. Majīd
(1421 – c. 1500) expresses a conservative Muslim’s horror at seeing these
fellow Muslims:

The harbour of Malacca is between Pulau Ubi and Sabta. So enter

the port successfully moving through five fathoms to four and
then anchor. The people then come out to you—and what
people. They have no culture at all. The infidel marries Muslim
women while the Muslim takes pagans to wife. You do not know
whether they are Muslim or not. They are thieves for theft is rife
among them and they do not mind. The Muslim eats dogs for
meat and there are no food laws. . . . Be always careful of them for
you cannot mix jewels with ordinary stones. 18 17F

These poor 15th century Muslims practiced a “second-hand” Islam due to

the lack of widespread knowledge of the religion. As commerce, travel and
book-printing spread, the Muslims of Southeast Asia became less and less
syncretic. More of them started to engage hermeneutically with the
Islamic texts, so that by the 19th and 20th centuries they were fully
integrated into the fold of mainstream Islam. The Muslims of Vietnam

18
Eric Tagliacozzo, The Longest Journey: Southeast Asians and the Pilgrimage to Mecca,
New York: Oxford University Press, 2013, 239.
24
 1. Religion and Culture

appear to not have enjoyed a similar fate, so that their syncretism

continues to this day.

Religion, while being a subset of culture, is unique in that it is

continuously updated and re-derived from a relatively stable set of texts
(such as the Quran). This prevents the religion from changing too much
over time. While religion’s concepts belong to the mosaic of culture, these
concepts are constantly re-derived from the same sources used by earlier
generations. This ensures religion’s continuity through time, unlike the
rest of culture, which can change greatly in just a few generations.

Evidence for Islam’s non-total nature (the fact that it only provides small
points of definition, leaving humans to maintain their humanity and
freedom of thought and action) is the tremendous amount of change that
we have witnessed in the Islamic world over the past 200 years. It would
have been utterly unacceptable for a devout Muslim family of 1800 to let
their daughter go to university. Today, equally devout Muslims let their
daughters study at gender-mixed universities by the hundreds of millions.
The religion’s driving literature is the same and has not changed; we
haven’t started taking the Quran any less seriously than the people of 200
years ago. What has changed is the rest of the cultural mosaic. The
Muslims of 1800 may have justified preventing women from getting an
education in Islamic terms, as Christians used to do. And today, similarly
devout Muslims justify educating their daughters in Islamic terms. From
the cultural lens of 1800 it was obvious that women’s education was against
Islam, while form the cultural lens of 2018 it is obvious that women’s
education is supported and encouraged by Islam.

Another strong piece of evidence for Islam’s non-total nature is the

existence of tremendous cultural differences between different Muslim
societies. A Turkish Muslim woman from Istanbul will probably feel
completely at sea if she were to stay in an Indian Muslim village. Her
experience will be very similar to the experience of so many Westerners

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who have spent time among non-Western ethnic groups. Despite sharing
many similar Islamic concepts, there is a vast universe of concepts—
culture—the she does not share with them and that she must learn in
order to be able to effectively live alongside them.

When conceptualizing Islam, we should think of it as a small part of the

large man-made mosaic that is culture. Islam does not change much as
time passes (although new ideas and findings can help us interpret certain
things within Islam better and more accurately), but the rest of the mosaic
is in constant flow. The story of Islam is the story of a human mosaic
enhanced by an Islamic framework. Islam provides the skeleton, humans
flesh it out with and through culture.

George Orwell and George Eliot

George Orwell, in his Road to Wigan Pier, has relevant things to say about
this discussion:

for the food-crank is by definition a person willing to cut himself

off from human society in hopes of adding five years onto the life
of his carcase; that is, a person out of touch with common
humanity. 1918F

In Orwell’s time, the food-crank was what the extremist vegan is today,
someone picky about food and willing to inconvenience, insult and look
down on those around them for the sake of their ideas about eating. His
critique for the preference of ideology over common humanity among
certain types of people extends to Catholics, in a passage that could
equally apply to some Muslims today:

19
George Orwell, The Road to Wigan Pier, New York: Harcourt, Brace and Company,
1958, 136.
26
 1. Religion and Culture

One of the analogies between Communism and Roman

Catholicism is that only the ‘educated’ are completely orthodox.
The most immediately striking thing about the English Roman
Catholics – I don’t mean the real Catholics, I mean the converts:
Ronald Knox, Arnold Lunn et hoc genus— is their intense self-
consciousness. Apparently they never think, certainly they never
write, about anything but the fact that they are Roman Catholics;
this single fact and the self-praise resulting from it form the entire
stock-in-trade of the Catholic literary man. But the really
interesting thing about these people is the way in which they have
worked out the supposed implications of orthodoxy until the
tiniest details of life are involved. Even the liquids you drink,
apparently, can be orthodox or heretical; hence the campaigns of
Chesterton, ‘Beachcomber’, etc., against tea and in favour of beer.
According to Chesterton, tea-drinking is ‘pagan’, while beer-
drinking is ‘Christian’, and coffee is ‘the puritan’s opium’. It is
unfortunate for this theory that Catholics abound in the
‘Temperance’ movement and the greatest tea-boozers in the world
are the Catholic Irish; but what I am interested in here is the
attitude of mind that can make even food and drink an occasion
for religious intolerance. A working-class Catholic would never be
so absurdly consistent as that. He does not spend his time in
brooding on the fact that he is a Roman Catholic, and he is not
particularly conscious of being different from his non-Catholic
neighbours. Tell an Irish dock-labourer in the slums of Liverpool
that his cup of tea is ‘pagan’, and he will call you a fool. And even
in more serious matters he does not always grasp the implications
of his faith. In the Roman Catholic homes of Lancashire you see
the crucifix on the wall and the Daily Worker 20 on the table. It is
19F

only the ‘educated’ man, especially the literary man, who knows

20
A popular communist publication at the time.
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 An Intelligent Person’s Guide to Understanding Islam and Muslims

how to be a bigot. And, mutatis mutandis, it is the same with

Communism. The creed is never found in its pure form in a
genuine proletarian. 21 20F

Many expect Muslims to act exactly like this minority of Catholics Orwell
describes, seemingly eating religion for breakfast, lunch and dinner.
Orwell contrasts this religion-obsessed mindset among certain Catholic
intellectuals with the mindset of ordinary Catholics, who better represent
real, embodied Catholicism.

For the average Catholic living in a Catholic society, religion is not

something to bring into every discussion. It is, in fact, something that is
very rarely talked about. Real Catholics embody Catholicism as humans,
rather than ignoring common humanity, things like politeness and
decency toward others, in the name of religion. A religion-obsessed
Catholic, similar to a recent convert to an extremist form of Islam, tries to
make their religion replace their humanity, making it explain everything
and be everything to them. This causes them to join a class of bigots that
are out of touch with the rest of society.

A Catholic like that, instead of enjoying the loving atmosphere of

Christmas morning at a relative’s house, uses the occasion to lecture the
family about how Christmas is really pagan. A Muslim extremist, too, if
one makes the mistake of inviting her to a birthday party, will likely end
up giving her friend a lecture on how a true Muslim should not celebrate
such heathen practices. In this way, those who make religion replace their
humanity insult many other people around them due to their belief that
their being religious exempts them from common decency and make
themselves a nuisance in society. This is not merely a problem of the
religious; the same scenario is repeated whenever a person embraces any
ideology strongly enough. A “true believer” in Marxism is going to be

21
Ibid., 209-210.
28
 1. Religion and Culture

perfectly happy to offend everyone around them in the name of fighting

capitalism.

Orwell contrasts the self-conscious, recently converted Catholic

intellectuals with the millions of Catholics who have been practicing this
religion for centuries. The first is a tiny minority that has a total view of
religion as a replacement for common decency and culture. The second
group forms the actual representative group of Catholicism, which very
much respects common decency and culture. The first group is radical and
wants to abolish everything in the name of religion. The second group is
conservative and is happy enough to enjoy life as it is. The first group
thinks mankind is raw material that can be remade. The second group
understands that humans by and large remain the way they are no matter
what one tries to make out of them.

The majority of Muslim men and women are like that Catholic majority.
Tell any educated Muslim that their love for science fiction films makes
them less “Muslim” and they will either be insulted or laugh at the
foolishness of the statement.

Many Western writers about Islam are unfortunately often incapable of

conceiving of a faithful Muslim who is as intelligent and independent-
minded as themselves, believing that a proper Muslim is one who is a
nuisance in polite society just like an extremist vegan. It is inconceivable
that a man or woman of their own caliber could enter into a covenant
with God to abide by His commandments and ethics, acting as His
steward while maintaining a fierce individuality and independence of
mind. To them, being a devout Muslim is always associated with some
sort of sickness of the mind; the most devout is the most stupid because he
or she is going to be the one who is best at acting like a scripture-
controlled robot. They think that the only reason a Muslim can be
intelligent and independent-minded is if they abandon parts of Islam.

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Thus in books like Lost Enlightenment by S. Frederick Starr 22, the writer 21F

does his best to stretch the evidence so that all Muslims who accomplished
some great work are dismissed as actually freethinkers who did not take
their faith seriously, while also having a rather snarky attitude toward
great Muslim thinkers like al-Ghāzalī who were clearly orthodox. A
Muslim must supposedly first give up the stupidity-promoting total
religion that is Islam in order to become partly human and achieve
something of human worth. Al-Ghāzalī, despite his great achievements, is
worthless because he made the unforgivable sin of defending orthodoxy,
which to Starr is proof that he was subhuman and twisted, since no
proper human could ever be fully religious in his view.

George Eliot is another important Western writer who has called attention
to the interesting relationship between religion and culture. Eliot, whose
true name was Mary Anne Evans, grew up in a religious family. As an
intellectual living among common people, she was especially well-placed
to analyze their practice of religion. She came to conclusions that were
somewhat politically incorrect for her the time. In The Mill on the Floss
(1860), she writes some incisive comments on the interaction of religion
and culture:

Observing these people narrowly, even when the iron hand of

misfortune has shaken them from their unquestioning hold on the
world, one sees little trace of religion, still less of a distinctively
Christian creed. Their belief in the Unseen, so far as it manifests
itself at all, seems to be rather a pagan kind; their moral notions,
though held with strong tenacity, seem to have no standard
beyond hereditary custom. You could not live among such people;
you are stifled for want of an outlet toward something beautiful,

22
See S. Frederick Starr, Lost Enlightenment: Central Asia’s Golden Age from the Arab
Conquest to Tamerlane, Princeton and Oxford: Princeton University Press, 2013. See
Frank Griffel’s devastating review in Die Welt des Islams 56, no. 2 (2016): 272-278.
30
 1. Religion and Culture

great, or noble; you are irritated with these dull men and women,
as a kind of population out of keeping with the earth on which
they live,–with this rich plain where the great river flows forever
onward, and links the small pulse of the old English town with the
beatings of the world’s mighty heart.
She goes on to write the following, which is worth quoting in full:

Certainly the religious and moral ideas of the Dodsons and

Tullivers were of too specific a kind to be arrived at deductively,
from the statement that they were part of the Protestant
population of Great Britain. Their theory of life had its core of
soundness, as all theories must have on which decent and
prosperous families have been reared and have flourished; but it
had the very slightest tincture of theology. If, in the maiden days
of the Dodson sisters, their Bibles opened more easily at some
parts than others, it was because of dried tulip-petals, which had
been distributed quite impartially, without preference for the
historical, devotional, or doctrinal. Their religion was of a simple,
semi-pagan kind, but there was no heresy in it,–if heresy properly
means choice,–for they didn’t know there was any other religion,
except that of chapel-goers, which appeared to run in families, like
asthma. How should they know? The vicar of their pleasant rural
parish was not a controversialist, but a good hand at whist, and
one who had a joke always ready for a blooming female
parishioner. The religion of the Dodsons consisted in revering
whatever was customary and respectable; it was necessary to be
baptized, else one could not be buried in the church-yard, and to
take the sacrament before death, as a security against more dimly
understood perils; but it was of equal necessity to have the proper
pall-bearers and well-cured hams at one’s funeral, and to leave an
unimpeachable will. A Dodson would not be taxed with the
omission of anything that was becoming, or that belonged to that

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 An Intelligent Person’s Guide to Understanding Islam and Muslims

eternal fitness of things which was plainly indicated in the practice

of the most substantial parishioners, and in the family traditions,–
such as obedience to parents, faithfulness to kindred, industry,
rigid honesty, thrift, the thorough scouring of wooden and copper
utensils, the hoarding of coins likely to disappear from the
currency, the production of first-rate commodities for the market,
and the general preference of whatever was home-made. The
Dodsons were a very proud race, and their pride lay in the utter
frustration of all desire to tax them with a breach of traditional
duty or propriety. A wholesome pride in many respects, since it
identified honor with perfect integrity, thoroughness of work, and
faithfulness to admitted rules; and society owes some worthy
qualities in many of her members to mothers of the Dodson class,
who made their butter and their fromenty well, and would have
felt disgraced to make it otherwise. To be honest and poor was
never a Dodson motto, still less to seem rich though being poor;
rather, the family badge was to be honest and rich, and not only
rich, but richer than was supposed. To live respected, and have the
proper bearers at your funeral, was an achievement of the ends of
existence that would be entirely nullified if, on the reading of your
will, you sank in the opinion of your fellow-men, either by
turning out to be poorer than they expected, or by leaving your
money in a capricious manner, without strict regard to degrees of
kin. The right thing must always be done toward kindred. The
right thing was to correct them severely, if they were other than a
credit to the family, but still not to alienate from them the smallest
rightful share in the family shoebuckles and other property. A
conspicuous quality in the Dodson character was its genuineness;
its vices and virtues alike were phases of a proud honest egoism,
which had a hearty dislike to whatever made against its own credit
and interest, and would be frankly hard of speech to inconvenient

32
 1. Religion and Culture

“kin,” but would never forsake or ignore them,–would not let

them want bread, but only require them to eat it with bitter herbs.
Eliot seems to think that these common Christians were not fully
“Christian” due to the way culture so strongly affected their thinking and
behavior. She says their way of life was somewhat “pagan” due to it not
being largely derived from Christian concepts.

A person studying a Muslim society today might come to the same

conclusions; that whenever Muslims act like humans rather than
scripture-controlled robots, this means they have abandoned some of their
religion for the sake of culture and humanity.

But the truth is that the state of Eliot’s Christians is the natural state of the
masses belonging to any world religion. They are not intellectuals and do
not read many religious books. To them the Sunday or Friday sermons are
an ordinary part of life and the contents of these sermons are qualitatively
of no difference compared to the contents of their cultural codes, hence
Eliot’s observation that:

The religion of the Dodsons consisted in revering whatever was

customary and respectable; it was necessary to be baptized, else
one could not be buried in the church-yard, and to take the
sacrament before death, as a security against more dimly
understood perils; but it was of equal necessity to have the proper
pall-bearers and well-cured hams at one’s funeral, and to leave an
unimpeachable will.

That is what religion is for non-intellectuals. It is a part of life, a part of

culture, a business carried out by a certain class of society (clerics) who
pass slivers of it down to them at the Sunday or Friday sermons.

There is nothing wrong with this picture. That is as religious as the masses
of non-intellectuals have been able to get, at least in the past when literacy
was rarer than it is today.
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If we look at the earliest Muslims, there seems to have been a core of

Muslim intelligentsia (the Prophet’s closest Companions) surrounded by
vast numbers of uneducated Arabs who saw Islam as merely a set of
practices (prayer, fasting, zakat, etc.) and restrictions. All of Islam could
have been easily summarized for them in a 15-minute lecture. They
attended Friday sermons in which the preachers tried to give them tidbits
of Islam that they only perhaps half understood until repeated many times
to them over months and years. A few were motivated to seek more, but
most of them were content to be humans living in a Muslim society,
rather than being religion-obsessed intellectuals.

Eliot’s society did have some issues that can be strongly criticized from a
Christian perspective, such as the commonplaceness of usury. Therefore I
agree with a Christian who says that had those people been more spiritual,
it would have been better for them. When thinking of improving society,
we can come up with various suggestions. But when thinking of society as
sociologists rather than reformers, when trying to understand what a
religion truly is, we have to look at the whole population and see how they
think and operate. It is the height of naiveté and reductionism to say that
99% of the believers are doing it all wrong, that only intellectuals and
religion-obsessed individuals truly represent the religion. Anyone who
believes that the Bible/Quran is from God and attends Sunday/Friday
sermons is a representative of Christianity/Islam, and as it happens, the
majority of these representatives are humans operating within
sophisticated human cultures that are inspired and improved and
beautified by religion here and there, rather than being mere automatons
with lives that are totally or even mostly programmed by religion.

It is only a minority of people, the intellectuals, who are self-consciously

religious and who try to bring religious ideas and principles into the issues
of daily life.

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 1. Religion and Culture

While we can praise people for trying to be more religious, it is an injustice

to dismiss the majority of the Muslim people of the world and consider
them irrelevant to the discussion about Islam just because they are not
intellectuals and are not self-consciously religious.

Going back to George Orwell’s Road to Wigan Pier, he writes:

It is quite easy to be on terms of intimacy with a foreign

‘intellectual’, but it is not at all easy to be on terms of intimacy
with an ordinary respectable foreigner of the middle class. How
many Englishmen have seen the inside of an ordinary French
bourgeois family, for instance? Probably it would be quite
impossible to do so, short of marrying into it. And it is rather
similar with the English working class. 23 22F

Orwell sums up the difficulty in understanding the inner life of a foreign

society, and it is this very same problem that has made it so difficult for
many Westerners, even those who have studied, to understand Islam. To
understand Muslims, it is not sufficient merely to read some books or
spend time in a Middle Eastern country. It is quite possible for a
Westerner to spend a decade or more in an Eastern country only to go
back home with nothing but a large bag of prejudices, as so many British
colonial servants did.

Westerners who have the best understanding of Islam, as Orwell predicts

above, are those who have married into Muslim families. Even Western
converts to Islam can have highly inaccurate pictures of the functioning of
Muslim societies. They can occasionally be observed on the Internet
complaining about how none of the Muslims they meet act as the
Muslims of their imagination. It can take them quite a long time to come
to terms with the fact that self-consciously religious people are always a
minority whether in Muslim or Christian societies, and that most believers

23
Orwell, The Road to Wigan Pier, 186.
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 An Intelligent Person’s Guide to Understanding Islam and Muslims

by and large judge things based on custom and do not often think to
differentiate between what is religious and what is merely cultural.

For Muslims, Islam is not a replacement for their humanity. One does not
have to stop being human to start being Muslim. Islam provides a skeleton
that each culture and each person fleshes out according to their own needs
and initiatives. Islam is not “total”; quite the opposite, Islam is “small”. It
strictly defines a very small area within the range of choices available to
humans and their cultures, leaving everything else as free space, space that
is filled out by culture.

In this way, Islam and culture form a single mosaic, with culture making
up the largest part.

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 2. Conceptualizing Islam

2. Conceptualizing Islam
What is “Islamic” about Islamic philosophy? Is a wine-cup decorated in
the Islamic artistic tradition “Islamic” when Islam prohibits wine-
drinking? What is “Islamic” about Islamic geometric patterns found at
mosques and shrines? The Quran does not instruct Muslims to make such
decorations, so where does the Islamic-ness of such a decoration style
come from, and is it valid to call it “Islamic” when it actually has nothing
to do with Islam-the-religion and its doctrines?

What is Islamic about Sufi poetry that celebrates the higher truth-value of
Sufi doctrine above Islamic law?

This chapter creatively engages with the later Harvard scholar Shahab
Ahmed’s important book What is Islam? 1 in order to answer the above
23F

questions. My background is in the genetic-cultural study of human

behavior, while Ahmed’s is in the cultural (or social) study of humans
alone. For this reason our thinking sometimes diverge greatly. Yet there
are also remarkable cases of agreement. I take Ahmed’s thesis forward and

1
Shahab Ahmed, What is Islam? The Importance of Being Islamic, Princeton and
Oxford: Princeton University Press, 2016.
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 An Intelligent Person’s Guide to Understanding Islam and Muslims

rebuild it within a new and, what I consider to be, a more general

framework. This chapter is not limited to Ahmed’s thought; I often
develop new lines of analysis and carry them forward. However, I
continue to return to his book once each section of analysis is finished in
order to move on to new issues raised by Ahmed.

Merely speaking of what Islam is leaves out a great deal of context and
background that would be present in discussions of what Islam is not. For
this reason Ahmed’s refutations of common misconceptions, and my
sometimes refutations of his refutations, is going to be highly illuminating
toward understanding the workings of Islam.

Legal supremacism
The most common error in conceptualizing Islam is to define Islam in
terms of Islamic law, which Shahab Ahmed termed “legal supremacism”.
It is very common to find both Western and Eastern textbooks of Islamic
law speak of their field as the defining field within Islam that rules every
aspect of a Muslim’s life. This claim generally goes unexamined and
misleads casual students of Islam into thinking that Islam requires
Muslims to be obsessed about legal technicalities day and night.

The claim that Islamic law is the most important part of Islam is similar to
the claims of cocky physicists or biologists saying that their field is the
most important field and that every other field is there to serve them.

That claim also ignores the most influential book in Islamic history after
the books of scripture, al-Ghazālī’s Iḥyāʾ ʿUlūm al-Dīn (Revival of the
Religious Sciences), a work of ethics that starts out as a total attack against
the scholars of Islamic law and their thinking that knowledge of the law
and hadith is the most important achievement of an Islamic scholar. Al-
Ghazālī (d. 1111 CE) tells them that they are nothing more than menial
workers helping to transmit knowledge. Islam, for al-Ghazālī, is a program
meant to reform life with the aim of achieving felicity in the afterlife. He
38
 2. Conceptualizing Islam

merges Aristotelian ethics, Sufi mysticism and Islamic law into a new type
of Islamic practice that he calls the Science of the Hereafter. For al-Ghazālī
and the millions of Muslims who admire him, it is this Science of the
Hereafter that is the core of Islam. The law is merely a facilitator.

The majority of Muslims rarely consciously interact with Islamic law.

Beyond learning how to pray, which foods to avoid and some other
relatively simple regulations—which make up the most important parts of
Islamic law—Islamic law has little relevance to their lives. They spend
most of their days being humans doing human things, and it is
reductionist nonsense, as Shahab Ahmed says, to imagine that humans can
somehow make the law central in their lives. The law is nothing but a
facilitator, part of the infrastructure of civilization, similar to electricity. It
has little power or even charisma to make meaning except for legal
scholars. For Muslims themselves, meaning is created through biographies
of past Muslims, stories and parables of the Quran, poetry, novels, songs,
films, nature, cultural epics; a vast and diverse set of units of meaning that
inform the Islamic life.

As a Muslim, my Quran-derived ethical and spiritual framework makes

me love and value non-Muslims who uphold the same principles that I
uphold, even if some jurists (Islamic scholars who deal with Islamic law
and issue religious rulings) say that non-Muslims should be treated with
condescension and dislike by Muslims. Am I less “Islamic” for thinking
the way I do? No, rather, like millions of Muslims have argued, my
thinking is more Islamic, because it derives from the deeper general truths
of the Quran, and because it fits reason and conscience. To me, Shahab
Ahmed and millions of other Muslims, this Islamic ethical voice is far
more Islamically authoritative than the voices of the jurists. A jurist is just
a human, and when they recommend something unreasonable,
unconscionable, and un-Quranic, this illustrates the limits of their
understanding rather than the reality of Islam or God’s opinions.

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 An Intelligent Person’s Guide to Understanding Islam and Muslims

There is a fatwa (religious ruling) by a Saudi Arabian scholar that asserts

that the Harry Potter books are forbidden to Muslims due to containing
many un-Islamic things, such as magic. There are also Christians who say
the Harry Potter books should not be read due to containing many un-
Christian things. Yet the majority of Muslims and Christians consider the
books perfectly fine. Even though they are religious, they do not need the
opinion of Islamic and Christian scholars to tell them that these books are
benign. They have the presumption to think for themselves, to judge
matters by the sophisticated conceptual frameworks they have in their
minds, derived from the vast literary wealth of Islamic/Christian
civilization and their own familial hermeneutic traditions.

Islamic law is a man-made framework that resides within a larger

framework that includes ethics, spirituality, conscience, human reason and
the vast conceptual framework of culture. Even if a jurist has seemingly
bullet-proof legal reasoning for wanting to ban the Harry Potter books,
most Muslims would judge the matter by looking at what the Harry
Potter books contain (we can call this the Harry Potter conceptual
framework), then comparing it to their personal conceptual frameworks
and checking for conflict. If the Harry Potter conceptual framework is
99% in agreement with these Muslims’ personal conceptual frameworks
(as it is for me personally), then they judge that there is nearly nothing
wrong with what the books contain, not only that, but they may actually
find the books to have positive value, for teaching and upholding various
concepts that the Muslim finds beneficial (such as a focus on love,
compassion, courage and the avoidance of evil.)

While jurists judge things through legal frameworks, Muslims judge things
based on a larger framework. Devout Muslims will not break any clearly
stated and proven laws of Islam, but there are actually few of those. When
it comes to judging something as complex as whether the Harry Potter
books should be read or not, they know instinctively that their own
personal frameworks are far more fitted to the task than the frameworks
40
 2. Conceptualizing Islam

of the jurists. The farther one gets from the very basics of Islamic doctrine
(such as the formal prayer), the more ambiguous things become and the
more freedom for independent thought and action one enjoys. 2 24F

The atmosphere that the jurists and Western scholars live in may make
them fall victim to the illusion that an Islamic jurist has the right to
control every large and small detail of a Muslim’s life. 3 But living and
25F

breathing Muslims themselves have very strong ideas about the limits of
the jurists’ jurisdiction, even if the jurists admit no such limits. This
extremely complex sociological situation seems to have mystified most of
those who have tried to study it. In matters having to do with religious
doctrine, Muslims respect the jurists and listen to their opinions, but the
farther we get from the small sphere of religious ritual and clearly defined
limits such as the prohibition on eating pork, the weaker the voice of the
jurists becomes, and the stronger a Muslim’s own cultural and personal
voice becomes, so that actual Muslim societies are not stifling jurist-ruled
dystopias of so many a person’s imagination. Muslim societies are human
societies with an Islamic flavor, not Islamic societies with the humanity
taken out.

2
Even on such an everyday matter as that of performing the taslīm (a ritual act that
signifies the end of the formal prayer) there is intense debate and disagreement. See Yasin
Dutton, “An Innovation From The Time Of The Banī Hāshim: Some Reflections On
The ‘Taslīm’ At The End Of The Prayer.” Journal of Islamic Studies 16, no. 2 (2005):
147–176.
3
For centuries, it has been a habit of Western intellectuals to blame Islamic doctrine for
the problems of the Muslim world. Among those who have done this are Edward
Gibbon (writer of the famous History of the Decline and Fall of the Roman Empire), the
famous 19th century French intellectual Ernest Renan (who dedicated lectures to the
subject), Bernard Lewis, and Robert R. Reilly. Chapter 3 is dedicated to refuting these
misconceptions through a refutation of Reilly’s book The Closing of the Muslim Mind.
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 An Intelligent Person’s Guide to Understanding Islam and Muslims

Multiple “Islams”
One effort to come to terms with the variety of observed Islamic
phenomena has been to propose that there are multiple “Islams”, each
somehow detached from one another. While this may seem like a useful
effort to come to terms with the varieties of thought and practice seen
across the Islamic world, it actually only serves to sweep the question
under the rug; you are forced to ask what it is that justifies calling all of
these Islams “Islam”s.

The multiple Islams hypothesis wants to posit the existence of multiple

Islams, assuming a process similar to the way one language becomes many
across time due to geographical distance and other factors. The problem is
that unlike differentiated languages, the varieties of Islam continue to take
their “grammar” from a relatively stable set of texts, therefore saying there
are multiple Islams is like saying British and American English are two
different languages that must be studied as somehow independent of each
other. The British and the Americans are supposedly somehow wrong in
thinking that there is such a thing as an “English” language, there is not;
there are only Englishes. But saying that there are “Englishes”, while in a
weak sense true, does not enlighten us very much. It is not a useful
conceptualization of the phenomenon that is the English language;
therefore it is not used in scholarly efforts to make sense of it. The same
should apply to the “Islams” hypothesis.

Islamicate
Shahab Ahmed engages with the great American scholar of Islam Marshall
G. S. Hodgson’s term “Islamicate”, which for Hodgson is a way of
referring to cultural phenomena coming from Muslim populations that
do not have to do with the religion of Islam.

42
 2. Conceptualizing Islam

To Hodgson, something is Islamic if it has to do with the religion of Islam,

while it is Islamicate if it is the product of an Islam-practicing culture.
According to Hodgson, personal piety is Islamic, while political
institutions or art created by a Muslim civilization are Islamicate, unless
they have something to do directly with the religion.

The problem with “Islamicate”, as Ahmed points out, is that it creates an

unwarranted distinction between Islam-the-religion and Islam-the-
civilization. It assumes that it is somehow possible to separate the religion
from its consequences. It fuels the tendency of some Western writers to
assign all negatives seen in an Islamic civilization to Islam-the-religion and
all positives to the people and their culture in spite of and in isolation of
Islam-the-religion.

I have encountered this thinking most egregiously in the historian S.

Frederick Starr’s Lost Enlightenment, in whose treatment of Islam-the-
religion Islam is always the “bad guy”: all cultural accomplishment is
achieved in spite of it. He often dedicates multiple paragraphs to
discussions that imply that a certain great Islamic thinker was not truly
entirely Muslim, almost as if the more he can prove their lack of allegiance
to Islam, the more human his favored subjects become.

Hodgson’s framework is an effort to solve a complex problem, and while

it helps us get over the conscientious difficulty we have with describing
certain things as “Islamic” (such as a wine-cup), it can be said to merely
mean “this thing has to do with Muslims but we cannot explain what it
has to do with Islam.” It leaves the question unanswered and puts it out of
sight, which helps people get on with their work without facing the
daunting task of coming to terms with the nature of the Islamic
experience.

“Islamicate” somewhat discounts the possibility that Islam-the-religion’s

concepts and teachings may have had a formative effect on Islam-the-

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 An Intelligent Person’s Guide to Understanding Islam and Muslims

civilization; as if the two exist in disconnected realms or that that they can
be studied as isolated phenomena. This can be academically satisfactory,
but it is very much an injustice to Islam-the-religion, since, in all
likelihood, the things we call Islamicate may have not existed if it had not
been for the influence of Islam-the-religion. Detaching Islamicate from
Islam might be little more than detaching effect from cause. The Islamic
culture of Asian Muslims (who make up the majority of the world’s
Muslims) is supposed to not really be Islamic but Islamicate. The
consequence of this form of thinking is that we end up with the
impression that the only true version of Islam, the only truly “Islamic”
culture, is that of the Wahhabis of Najd, Arabia who believe that Islam
should be largely about doing one’s best to reenact 632 CE, and that the
farther one gets from this ideal, the less Islamic one gets, and the more
Islamicate.

My point is that divorcing Islam and Islamicate will only encourage the
highly noxious thought pattern, common among casual students of Islam,
to think that the only way a Muslim can be a full human is if they distance
themselves from Islam-the-religion. The possibility that a Muslim can love
Islam-the-religion and participate in the creation of culture and
civilization becomes difficult to conceptualize. The Islam of the scholars
becomes the enemy of the Islamicate of the population, and the possibility
that beautiful cultural products can be the result of Islam-the-religion
becomes easy to ignore and forget. It is better to continue using terms
such as “Islamic culture” and “Islamic civilization”, because this
acknowledges the important reality that religion and culture fuse together
in the minds of the population, becoming part of the same mosaic.

The validity of “religion” as a descriptor

Shahab Ahmed says, along with many other modern scholars, that the
term “religion” is too arbitrary and ill-defined to be a useful descriptor,
that it serves more to confuse than to enlighten. He says that the fact that
44
 2. Conceptualizing Islam

we do not recognize capitalism and Marxism as religions is evidence for

the arbitrariness of the term “religion”. Ahmed quotes Sharon Siddique
saying:

Islam … contains also the formulation for a social, political and

economic order…in the context of conceptualizing contemporary
Islam, it is more fruitful to deal with Islam as ideology, rather than
Islam as religion. 426F

Ahmed also writes:

Craig Martin—with whom I agree when he says, ‘What properties

or resemblances make Christianity and Hinduism ‘religions,’ but
not American nationalism? I can think of none’ … 5 27F

As an example of the invalidity of the concept of religion, Ahmed cites

Western imperialism’s forcing Japanese religious practices into the straight
jacket of religion—forcing something that was not-a-religion into the
framework of a religion, in this way having more power over it.

We can, however, just as easily posit that Western thinkers were able to
analyze Japanese culture (i.e. the Japanese cultural concept-set as they
could perceive it), determine the parts of the set that was driving their
ethical and cosmological thought, and called that a religion—because that
is what a religion is.

The concept of religion is a heuristic, it is not strictly defined. Our

common conception of religion is derived from the world’s major
religions; the Abrahamic ones, Buddhism and Hinduism, the same way
that our conception of a house is derived from the houses we observe
around the world, and it is only natural that our conception of “house”

4
Ahmed, What is Islam?, 183.
5
Ahmed, What is Islam?, 184, no. 20.
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 An Intelligent Person’s Guide to Understanding Islam and Muslims

would stress the types of house known best to our local cultures. A New
Englander will have a very different conception of what an ordinary house
looks like compared to a Sri Lankan villager.

According to Shahab Ahmed’s criteria one may argue that veganism is a

religion. But due to the fact that one can belong to any number of
religions and ways of life while being vegan, we know that veganism is too
far from commonly recognized religions to be a religion. It provides too
little meaning and too few limits on behavior, you can be anything and be
a vegan, while you cannot be anything and be a Muslim. Veganism does
not provide sufficient form and definition. It is the concepts that give a
religion its form; more concepts, more form, more definition, less room
for maneuvering, more similarity between adherents.

American nationalism provides more definition than veganism (it has

more concepts), but it is still a far cry from the commonly recognized
religions. People have no trouble recognizing American nationalism as a
non-religion while recognizing Hinduism as one. It is the difference
between something with 1000 concepts and something with 50,000
concepts.

If we were to say that anything is a religion, nothing is, and this is the
source of Ahmed’s error. Religions certainly fall on a spectrum when it
comes to how definitive they are (how many concepts they require
adherents to embody and believe in). Samaritanism seems to be far more
definitive than Hinduism. But we can, in most cases, tell when something
is a religion and when it is not by examining whether it is definitive
enough to be similar to already-known religions or whether it is too
undefinitive and loose conceptually.

An ideology is a human-invented set of concepts that has some of the

features of a religion; it purports to explain the world and our place in it
and provides suggestions for right conduct. It is not a religion because it is

46
 2. Conceptualizing Islam

too small. The more convoluted it is, the more religion-like it becomes.
One of the fatal weaknesses of ideologies is that they generally fail the
transferability test: it is easy enough for Muslims to pass Islam on to the
next generation. The same cannot be said of the followers of most
ideologies. The Islamic utopian ideologies of people like Ali Shariati that
launched the Iranian Revolution of 1979 will be laughed at in Iran today;
the ideology barely survived a single generation and was quickly replaced
by the ideas of thinkers like Abdul Karim Soroush (while Islam remains as
it was before). Similarly, people who grow up under communism often
wish strongly that they could live in capitalist, consumerist New York
instead of their shabby and decaying civilization, unless they are party
apparatchiks who enjoy a capitalist lifestyle subsidized by the communism
of the peasant class. For this reason communism, besides being orders of
magnitude smaller than typical religions, also fails the transferability test.
Unlike the typical religion, all that it takes is a few generations for
communism to be completely abandoned after it was embraced.

Sharon Siddique’s saying Islam is an ideology, not a religion, is a

misunderstanding of these concepts. Islam is an ideology and a religion.
An ideology is a set of concepts that in some way explains the world and
provides suggestions for right behavior, and Islam does that. But Islam
goes beyond that, since it is a religion, being transferable, and providing
far, far more meaning, context and definition. Containing the seeds of
political, economic, legal and social organization is what makes a religion a
religion, and these features can be seen in all major religions where they are
taken seriously.

A Hindu is a Hindu because they embody a Hindu set of concepts, which

provides a cosmology and a complex set of doctrines for right conduct.
Therefore calling Hinduism a religion is a right and proper use of the
heuristic that is “religion”. It is true that old definitions of religion were
not perfect or complete. But as the West discovered new ways of life
among foreign populations, it did its best to fit observed religion-like
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 An Intelligent Person’s Guide to Understanding Islam and Muslims

phenomena into existing explanatory structures. This did not always

work, but this is exactly how scientific research works; one tries to explain
observations based on existing hypotheses until new observations force
one to update the hypotheses or discard them.

Is Islam a totalizing ideology?

Shahab Ahmed criticizes A History of Islamic Societies by University of
California, Berkeley professor Ira M. Lapidus for the way it represents
religion as standing in contradistinction to the “secular” or “profane”. 6 28F

Lapidus conceives of Islam as a totally definitive set of concepts; it appears

that in his view to be truly “Islamic”, a culture must take all of its concepts
from Islamic religious literature and be satisfied with them. The Seljuqs’
use of various tools and methods of governance available to them stops
them from being complete Muslims; they only make use of Islam while
somehow not being authentically Muslim.

In his view, the most Islamic that a Muslim can be is to be a radical

fundamentalist, doing one’s best to act like a robot controlled by religious
literature. It is to be a “Muslim” in opposition to being human. The fact
that, as a human, a Muslim can embrace Islamic concepts while
integrating a much larger set of concepts, the way that any religious
human must, makes them less “Islamic”. A Muslim’s using Newton’s laws
somehow makes him less of a Muslim, it is a non-Islamic element
admitted into their lives. They go from being 100% Muslim to being
99.9999% Muslim.

This view fuels the tendency among many Western pundits to look at
Middle Eastern societies and blame Islam for nearly all of the negatives
they see—while explaining away nearly all positives as happening despite
Islam. The fact that Christian Latin America suffers from the same

6
Ahmed, What is Islam?, ch. 3.
48
 2. Conceptualizing Islam

problems and worse ones (orders of magnitude more crime) compared to

the Middle East is never even thought about. Latin America’s Christians
are humans and have sophisticated human problems; the Middle East’s
Muslims are Muslims rather than humans. Islam is supposed to be more
than sufficient to explain everything that is wrong with them.

Lapidus’s dehumanizing view of Muslims (unintended, of course) is

extremely dangerous; it makes him and others to rewrite the history of
Islam, past and present, in a framework where Islam is nearly always the
bad guy: that Islam can act as an infrastructure that enables human
achievement is never considered; human achievement is always despite
Islam.

It also enables him and others to view all Muslims as potential radical
fundamentalists. The only reason we are not running in the streets forcing
people to convert to Islam at sword point is because our Islam has been
watered down thanks to other teachings. While a militant Wahhabi is
100% Muslim, we cosmopolitan Muslims are only 90% Muslim, and we,
and the world, are so much better for it!

That I can integrate the Islamic set of concepts into a much larger
framework of concepts, arriving at a sophisticated interpretation of Islam
supported by the Quran and other literature, while continuing to give
preference to Islam’s teachings where there is conflict with other concepts,
is not proper Muslim behavior in Lapidus’ eyes—nor in the eyes of
militant Wahhabis. In his view, a true Muslim’s concepts are entirely
derived from religious literature. If they have a human liking for Greek
philosophy, this is always at the expense of their Islam; Islam must be
given up to make room for non-Islamic elements.

The root of his mistake is in not realizing that Islam is a relatively small set
of concepts compared to the human brain’s capacity for encoding
concepts; even if 10% of my concepts come from religious literature, that

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leaves 90% of my mind free to encode a vast literature of extra-Islamic

ethics and values, so that when faced with a decision, I am informed both
by Islamic concepts and man-made concepts, creating a human synthesis
that enables me to practice Islam with sophistication and context, similar
to the moderate Christian thinkers of the 19th century.

This does not make me less Muslim. I too have read the literature that a
militant Wahhabi has read. I too do my best to follow the Quran’s every
letter in my life and respect Prophetic traditions. But that still leaves me
with vast room for creativity, for existence as a human who lives and
enjoys a human experience. Enjoying classical Persian music or Vivaldi
does not make my Islamic concepts drop away. My Islam continues to
guide me, to give meaning to my life, but it delegates most decisions to my
own judgment, my own creativity, my own learning, as a human respected
by God, as a steward (agent) of God on earth.

God does not tell me to shut down my life and my brain to all things
except religious literature. Veganism gives definition to a person’s life, but
by enjoying Vivaldi, a vegan does not become less of a vegan. In the same
way, Islam, despite being a much larger conceptual framework than
veganism, despite giving much more definition to life, leaves humans their
freedom to enjoy life as humans, enjoying all that the human experience
offers, while a few points of definition (such as the prohibition on wine,
and the constant reminders to be kind and just) affect but do not totally
define said experience.

Lapidus and many others envision Islam as a system of total definition; a

total programming for life that makes a Muslim stop being a human.
Perhaps the root of the error is in taking Islamic religious scholars seriously
when they make similar claims about Islam’s all-encompassing nature.
Islam’s scholars want to emphasize the depth and breadth of Islam’s
teachings; Islam’s exhortations to kindness and fairness can be said to
apply in almost any interaction between humans, but it is nothing but

50
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fantasy to imagine that Islam defines and controls all or even most human
interactions. Islam provides a little form to our daily lives through its
various teachings, the way a building’s interior gives some form to the way
people live and interact inside it. In the experience of real Muslims, Islam
has no total-ness. Muslims are free men and women under God, guided
and inspired by a beautiful literature, but free to live and act out their
humanity in the wide world, as long as they do not run afoul of the
commandments, and as long as they do their best to embody Islam’s ethics
(of non-selfishness and kindness, etc.).

For a Muslim, Islam provides infrastructure for life. Lapidus and

Wahhabis think that the infrastructure is the totality of existence for
Muslims, while ordinary Muslims consider the infrastructure a helper
toward living a full and meaningful human life.

Ahmed criticizes Western Michigan University professor Reinhold

Loeffler for drawing the following, highly inadequate, picture of Muslim
thought:

For Muslims, theologian, scholar, or layman alike, God can speak

but with one tongue. Consequently, there can only be only one
true Islam, and that is usually the believer’s own. What we
perceive as diversity, for the believer is a matter of right and
wrong. Thus, while we acknowledge the various Islamic forms—
African, Arabian, Indonesian; traditionalist, modernist,
fundamentalist—as equally authentic expressions of Islam, we also
have to acknowledge that in this sea of diversity each believer
upholds his form as the only really true one. 7 29F

Ahmed rightly parodies this as:

7
Reinhold Loeffler, Islam in Practice: Religious Beliefs in a Persian Village, Albany:
State University of New York Press, 1988, 246–247 quoted in Shahab Ahmed, What is
Islam?, 275-276.
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Muslims, in other words, are hopeless orthodoxizers whose

individual subjectivity is constituted in the inability to recognize
the validity of the individual subjectivity of other Muslims: ‘there
can only be one true Islam, and that is usually the believer’s own.’ 8 30F

Loeffler would be right if he limited his comments to the Persian villagers

he studied. But it is grossly inaccurate to extend his conclusions to all
Muslims, especially cosmopolitan ones. For Loeffler, there can never be
such a thing as Muslims respecting Muslims from other Islamic traditions,
despite the millions upon millions of Muslims expressing just such a
sentiment. For each Muslim, their internal Islamic conceptual framework
is supposed to be the one true framework.

What Loeffler is saying is that Muslims are incapable of thinking at his

level and appreciating things as realists; they cannot consider Islam a
project of meaning-making that deeply involves the heart and soul of each
person—so that great diversity of conclusions can come out of—despite
the fact that almost any cosmopolitan Muslim has a theory similar to this
in their understanding and respect for differing Muslims. In my
conversations with educated Muslims in Iraq, the United Arab Emirates
and the United States, I have never met someone who treats the unique
flavors of Islam of other peoples with contempt. They, instead, seek out
the human in those foreign peoples, seeing them as humans who are
experiencing Islam, and for that they love them. There is nothing more
heartwarming to them than a video that shows the diverse peoples of the
world all celebrating Islam in their own unique way. That those peoples
could have significant theological differences compared with themselves is
the last thing on their minds.

It is true that less well-educated village dwellers could have a highly non-
pluralistic understanding of Islam, but that is a reflection of the specific

8
Ibid., 276.
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limits of their environment and has little bearing on educated Muslims

living in cities. I do not claim that every city-dwelling Muslim is a pluralist.
But even if 10% are, that is sufficient to totally disprove Loeffler’s thesis
that Muslims are hopelessly incapable of respecting Muslims who disagree
with them on religious matters.

What is Islamic?
Ahmed quotes Hamid Dabashi saying that since we do not call Marxism,
psychoanalysis and quantum physics “Jewish” sciences due to the
prominence of Jewish individuals in these fields, we should not call art,
poetry, science and philosophy of Islamic civilization “Islamic”. 931F

Dabashi is mistaken because what we call Islamic philosophy is very much

saturated with Islamic concepts. Islamic philosophy would not exist in its
present form if it had not been for Islam, therefore it is Islamic. But we
can easily envision a non-Jewish Einstein coming up with the Theory of
Relativity, the concepts of Judaism/Jewish culture were not formative to
the scientific work of these Jewish scientists, therefore their science is not
Jewish.

When we call something “Islamic”, it is because Islamic concepts were

formative in making the thing what it is.

Ahmed writes, in his proposal for an answer to the question of what

makes something “Islamic”:

something is Islamic to the extent that it is made meaningful in

terms of hermeneutical engagement with Revelation to
Muhammad as one or more of Pre­Text, Text, and

9
Ahmed, What is Islam?, 230.
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Con­Text…Conceptualizing Islam as hermeneutical engagement

with Pre­Text, Text, and Con­Text. 10 32F

For Ahmed, Islamic art is “Islamic” because it is a result of some degree of

hermeneutical engagement, not necessarily by the artist but perhaps by the
civilization at large, with the scriptures or things derived from them.

The “Islamic” wine-cup is easy to explain within the genetic-cultural

framework that I have so far developed. The prohibition on wine-
drinking merely makes up a small set of concepts within an ocean of
Islamic concepts. Humans are capable of reinterpreting these few wine-
related concepts and getting beyond them, and since genetically there is a
very strong desire for the internal experience that wine brings, they are all
the more motivated to do just that. Just because one reinterpreted a few
wine-related concepts so that they may now drink wine does not mean
that they are not operating within a background of thousands of other
Islamic concepts (problematic as their wine-drinking is from the view of
conservative, mainstream Islam).

When it comes to the Muslims who drink wine and give it a positive value
in poetic, Sufi terms, they have Prophet Muhammad concepts (ideas
about value, behavior, and manners taken from what they knew about the
Prophet), Sufi concepts, and other concepts derived from Islamic
literature, and it is the most natural thing in the world that they should
make use of this conceptual wealth to give value to (“valorize”) the idea
and the practice of wine-drinking in Islamic terms.

University of Münster professor Thomas Bauer says that speaking of an

“Islamic wine goblet” is like speaking of “Christian adultery”. 11 Ahmed 33F

10
Ahmed, What is Islam, 405-407.
11
Thomas Bauer, Die Kultur der Ambiguität: Eine andere Geschichte des Islams, Berlin:
Verlag der Weltreligionen, 2011, 193–194 as translated and quoted in Ahmed, What is
Islam?, 409.
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disagrees with him, saying that these objects are Islamic because they are
the product of an Islamic matrix of meaning-making. I agree with Ahmed.

The reason that people are not bothered when “secular” objects are
described as Islamic art is because they, at least subconsciously, know that
“Islamic” means that Islamic concepts had a formative influence on making
that thing what it is. To put it another way, that thing would not exist in
its present form if it had not been for Islamic concepts.

A wine cup defies a few Islamic concepts, but if Islam was formative to its
artistic style (for example if it has Arabic calligraphy on it), then it is right
to consider it “Islamic” art.

Shahab Ahmed mentions the interesting fact that while people have no
trouble including non-religious artifacts within what they call “Islamic
art”, there is no analogous recognition of the music of Islamic civilizations
as “Islamic music”. Islamic art is generally considered to be what comes
out of Islamic civilizations, but this is not extended to music. “Islamic
music” is restricted to music having to do directly with the Islamic
religion.

Ahmed points this out as a mistake, since, to him, since the music comes
out of an Islamic context, it is just as Islamic as paintings and vases coming
out of Islamic contexts.

But this feels unnatural, even if it seems to make sense. We know

instinctively that music coming out of Islamic Samarkand is not
necessarily Islamic, yet we also know that miniature paintings coming out
of Islamic Samarkand are almost invariably Islamic. What gives?

Let us talk about food. We do not call Pakistani cuisine a subset of Islamic
cuisine because there is no such thing as Islamic cuisine. People of certain
cultures prefer certain types of food that can be procured or made within
the limits of their environment. Islamic concepts do not have a formative

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influence in the making of Pakistani cuisine. Therefore Pakistani cuisine is

not Islamic.

The same applies to music. It is right and appropriate that people should
not consider the music of Pakistan automatically “Islamic” music, because
Islamic concepts have not necessarily had a formative influence on making
it what it is. Since music, like cuisine, can be developed according to
personal and cultural taste regardless of religion, not all music should be
considered to have an association with the culture’s religion. Central Asian
music is Central Asian, not Islamic, unless it can be shown that Islam
forced a certain art style on the music. When it comes to a love song that
makes no reference to religious concepts and that is accompanied by a
local culture’s musical style, there is no good reason to call it Islamic even
if the culture is Muslim. But if there is a certain type of music that clearly
would not have existed without Islam, such as the nashīd, then we can
comfortably call that Islamic music.

Domed mosques are representative of Islamic art despite the fact that the
earliest Muslims did not have domed mosques. The reason is that it was
Islamic concepts that drove the development of the mosque art style.
Islamic concepts were definitive in the development of the style;
calligraphy and geometric art were used, statues and paintings of humans
were not. Minarets were used. Mosques were created to serve Islamic
functions. Islamic concepts provided a set of criteria that forced the art
style to develop in a certain direction, very much the same way that
surrealist concepts provide criteria for the creation and development of a
certain type of art known as “surrealist”. For this reason it makes perfect
sense to call the mosque art style “Islamic”.

As for Islamic music, we again have to ask, “Were Islamic concepts

definitive in the development of the music? Could that music exist the
way it is had the population been non-Muslim?”

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A miniature by the 16th century Persian artist Sultan Muhammad depicting a scene of wine-drinking from Hafez’s poetry. This
miniature is treated in detail by Shahab Ahmed. It is interesting to note that even the angels, separated and unseen by the rest,
are drinking wine. (Quran 47:15 mentions the drinking of wine in Paradise, so associating wine-drinking with angels is not so
out of the ordinary.) The miniature depicts multiple planes of experiencing wine; at the bottom is ordinary drunkenness, below
the roof, on the left, two friends calmly converse. On the right, an old man reads a book (considered to be Hafez himself). And
on the roof, the highest plane, the Unseen is depicted, which is what the Sufis aim at. The lower planes are for ordinary mortals,
while the Sufis, in their drinking of the Wine of Truth, i.e. in their seeking of God through the various mystical Sufi practices,
aim at that highest plane.

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Since we cannot say with certainty that the non-religious music of Muslim
societies came about due to religious influence, we cannot classify them as
“Islamic” until evidence shows that Islam forced a certain art style on it.

Persian poetry is full of Islamic concepts. Hafez’s work is a work of Islamic

literature. Such a work would not have existed without Islam. A person of
Hafez’s poetic skill could have existed had Persia remained a Zoroastrian
land, but that person would have had no access to Islamic concepts and
therefore would have produced entirely different poetry. Islam forced a
certain art style on Hafez, therefore his art is Islamic.

It is not always easy to determine whether something is Islamic or not, and

how Islamic it is. Muslims are humans, and no matter how narrow their
intellectual horizons are, they will always have far more non-Islamic
concepts in their minds than Islamic ones since culture is much larger than
religion. We are dealing with a complex system of concepts that interact.

Shahab Ahmed says that the medieval Jewish thinker Maimonides should
be considered an “Islamic Jewish thinker”, since his thinking is greatly
reliant on the Islamic fields of philosophical theology (kalām) and
jurisprudence (fiqh).

But there is a good reason why we do not call Maimonides an “Islamic”

Jewish thinker. Concepts drive people and make them who they are,
similar to genes. Maimonides’ driving concepts were not Islamic, but
Jewish. This was the center of gravity of his conceptual universe. That he
made ample use of Islamic concepts in his thinking does not take away
from his Jewishness. He was a Jewish thinker making use of Islamic
concepts, we can tell this by the fact that Islamic concepts do not
overwhelm his value system; Jewish concepts remain supreme in his
thinking.

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Ahmed says that the Muslim use of Plato’s thought makes such thought
Islamic, why then should we not say that Maimonides’ use of Islamic
thought made such thought Jewish?

Whether Maimonides was “Jewish” or “Islamic” is an argument over

words. He was a product of Islamic civilization, and of Jewish culture.
People have implicitly agreed to use the word “Jewish thinker” for people
who gave preference to Jewish concepts over other concepts and “Islamic
thinker” to thinkers who gave preference to Islamic concepts over other
concepts.

There is no conflict between the Islamic set of concepts followed by a

Muslim carpenter who uses carpentry concepts (information and ideas
about carpentry) taken from non-Muslims. Islamic concepts and
carpentry concepts can coexist without conflict. But when it comes to a
Muslim thinker who takes up competing concepts from Christianity
(values, theology, aims), we look at the center of gravity of his concepts to
find out whether he is an Islamic thinker or a Christian thinker. In cases of
conflict, when a person reliably gives preference to one side of the conflict,
we can reliably identify them with that side.

Calling Maimonides an “Islamic Jewish thinker” serves more to confuse

than to enlighten, because we instinctively recognize the conflict that
exists between Islamic concepts and Jewish concepts, and we know that a
person has to choose one side over the other.

Labels are chosen to elegantly describe phenomena. Regardless of what

labels we use, the Maimonides historical phenomenon remains the same.
Calling him an Islamic Jewish thinker is in a sense accurate, but it is
inelegant, because it implies contradictory things about the phenomenon
being labeled, i.e. it is a bad label. Calling him “a Jewish thinker who made
ample use of Islamic concepts” is far more elegant, because it nicely

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compresses a complex phenomenon into a few words without causing

confusion.

As for calling the works of Plato and Aristotle that were translated and
received by Islamic civilization as Ahmed suggests, this would only be
valid for sections of their philosophy that was formed into a certain shape
by Islamic concepts. Ahmed fails to include the criterion of formative
influence, believing that the very fact that the thought of these two
philosophers were received by Islamic civilization is sufficient to consider
all of that received thought “Islamic” since they were made sense of
through an “Islamic” lens. This makes sense according to his framework.
According to mine, it does not; it is quite possible for Muslims to acquire
certain concepts into their culture without this interacting much with
their religion, because the space of culture is much vaster than religion.

We can certainly speak of Islamic Platonism and Aristotelianism as the

Islamic philosophies that were developed from the thought of these two
philosophers. But referring to a book of Aristotle as “Islamic” merely
because it was received by Islamic civilization serves only to confuse the
matter. If the integrity of Aristotle’s original thought was maintained,
then that means Islam did not shape and form it, therefore Islam was not
formative to it, meaning that it was not Islamic.

Autonomous consensus
When speaking of ordinary Muslims as the ultimate gatekeepers of truth
as opposed to the scholars, one may argue that if such a thing was taking
place, it would have led to a breakdown of orthodoxy, causing a free-for-
all atmosphere where no one cares about following the tenets of Islam
accurately. In real, lived experience, it is not the scholars who force
orthodoxy on people (they have zero power to do so), it is people
themselves who enforce orthodoxy upon themselves, and if the people
change, the orthodoxy changes regardless of the scholars. Read most

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books by historical scholars and you will see them complain about how
“un-Islamic” nearly everyone around them is. If they had the power to
force these people to be more “Islamic”, why did they not use such power?

The reason the earliest Muslims accepted Islam was not because the
Prophet had the power to force them to convert, but because Islam was a
set of concepts superior to what the people already had. It was a beneficial
addition, so they embraced it and gained tremendously from it. This
process repeats for every generation; they learn about Islam and see that it
is good, so that they go on to teach it to their children.

Islam was meaningful to them. Meaning is the fact of a conceptual

framework being fitting and enhancing within a genetic-cultural creature’s
experience of the world. Islam provides meaning because it is a set of
concepts that, once integrated with what one already knows about the
world (one’s pre-existing set of concepts), it fits and enhances their
experience. The world starts to make more sense, and one is better
equipped (has better concepts) to deal with the world.

The Companions of the Prophet are quoted as saying that the Arabs were
lost and Islam guided them, the Arabs were humiliated and Islam gave
them honor, the Arabs were weak and Islam gave them strength, the
Arabs were divided and Islam united them. The pre-Islamic concepts the
Arabs had, while sufficient for survival and for the maintenance of a basic
civilization centered on a few towns and oases, caused Arab life to
function at a lower plane than the Islamic concepts that were given them
later. Islam was fitting and enhancing and took them to a higher plane of
existence.

When studying a population of bacteria, we may be able to see great

genetic diversity between individual bacteria and between different
strains. But if an individual bacterium suffers a genetic mutation (say due
to being hit by a cosmic ray) that is fatal to it, we do not consider its

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wreaked genetic code representative of the whole species, because it is not

capable of surviving. We do not call the dead bacterium a new species,
despite it being an “interpretation” of the species it belonged to.

An interpretation of the Islamic scriptures that leads a person to

concluding that they should commit suicide is not a valid interpretation,
because it is not capable of surviving. It may make an interesting case
study of a diseased mind, but we do not single out this person’s
interpretation of Islam as something equal to other interpretations that
actually work. Islam, the object of study, is any set of concepts that a
population has acquired, lived, derived meaning from through time,
generation after generation. We can argue about the exact definition of a
religion, but surviving through time is an important part of it. “Religions”
that are acquired by a small population that goes extinct and does not pass
the religion down are called cults. Only cults that are successful through
time are religions: cults that survive the rigors of being practiced in the real
world for generations.

This fact, of the necessity that an interpretation must work, greatly

reduces the number of valid interpretations that the Islamic literature can
have. Any interpretation of Islam that cannot be embraced by a
population, or that cannot be passed down from one generation to the
next relatively intact, or that causes a population not to reproduce, is not a
valid interpretation, because it fails the workability test. It is a failed set of
concepts, exactly the same as a failed gene set, a failed genome that cannot
survive. When sociologists study Islam, they are not interested in the failed
outliers; those are studies for historians and psychologists. Islam-the-
sociological-phenomenon is the story of sets of concepts that worked, it is
a study of the strains of Islam that were successful through time, the same
way that biology is the study of genomes that function and survive.

The most normative interpretations of Islam are those that are best
capable of spreading and surviving through time, the same way that the

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most normative forms of a certain species of bacteria (the most normative

gene-sets, genomes) are those best capable of surviving and spreading.

Islam is what we get when a population interprets the Islamic literature

(the Quran, books of hadith, law, biography, Sufism, etc.) and puts them
into practice. Shahab Ahmed calls this “hermeneutic engagement”.
Different regions have different sets of Islamic “classics” as part of the
Islamic literature that they study, engage with and derive their religious
concepts from. Egyptians read Mohammed al-Ghazali (1917 – 1996) and
Yusuf al-Qaradawi’s (b. 1926) and consider them expressive of Islam as
Islam should be. Indian and Pakistani Muslims read Shah Waliullah
Dehlawi (1703 – 1762) and Abul Hasan Nadwi (1914 – 1999). Turkish and
Kurdish Muslims read Said Nursi (1877 – 1960). These different
expositions lead to different flavors of Islam. Each culture has its own
“normative” Islam often exposited by a few charismatic local religious
leaders.

What unites these flavors of Islam is that they are all significantly derived
from a shared literature, most importantly the Quran. If a Muslim
community stops the process of hermeneutic engagement, the community
slowly becomes syncretic, as is the case among the Muslims of Vietnam.
Ideas about Islam merge with non-Islamic ideas since there is no major
corrective force to prevent this. Hermeneutic engagement with the Islamic
literature is the defining feature of Islam. If this process breaks down,
syncretism results, until it becomes questionable whether the community
can be called “Muslim” anymore.

The most explicit case of a breakdown in hermeneutic engagement is

when a sect declares that it no longer needs the Islamic literature, as in the
case of Baha’ism and the Ahl-e-Haqq, both of which consider themselves
“evolved” beyond Islam. Such sects can no longer be called Muslim. Since
the process of hermeneutic engagement with the Islamic texts has been

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abolished, the sect’s concepts (and therefore manners and way of life) will
no longer have an Islamic quality.

For a population to be Muslim, therefore, they should embody a large set

of concepts derived from the Islamic literature, and this concept-set
should be workable and transferable. If they interpret Islam in a way that
makes it unnecessary for them to teach it to their children—as is the case
with certain “secular” Muslims—their interpretation will quickly die out,
since their children will likely not carry it forward, or go back to
mainstream Islam. Sociologically, therefore, their interpretation represents
a fatal mutation of Islam rather than a valid interpretation of it.

If ordinary Muslims determine what Islam should be, this could mean
that a thousand groups could pop up who could push Islam in so many
different directions that it would become unrecognizable. There are many
reasons this does not take place in the real world; the main reason is the
fact of autonomous (free and self-governed) consensus.

No one is forcing people to adopt a certain interpretation of quantum

mechanics. The reason why most scientists agree on quantum mechanics’
fundamentals is that they study the source materials for this field and
come to the same conclusion as everyone else, without anyone forcing
them. The scientists have reached an autonomous consensus on the basics
of quantum mechanics because anyone of sufficient knowledge and
understanding who has studied the matter autonomously comes to the
same conclusions as everyone else.

A much simpler example of autonomous consensus is the fact that we all

agree that the sky is blue. No one is forcing this belief on us. We have
reached a consensus together, autonomously, due to examining the same
evidence using the same equipment and coming to the same conclusions.

Consensus in Islam, known as ijmāʿ, works in the same way (or ideally, it
should). There have been numerous cases of abuse of this concept. Many
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have falsely claimed that their opinion is the only valid opinion because
there is “consensus” on it, ignoring the important minority of respected
thinkers who disagree with the opinion.

As stated by the great 20th century Islamic scholar Muḥammad ʿAbdallāh

Drāz (1894 – 1958), consensus in Islam should function just like scientific
consensus. Scholars and thinkers, in complete freedom of thought and
conscience (i.e. in complete autonomy), should examine the issue and
come to the same conclusions. That is when a consensus is created. 12 If 34F

this process leads to disagreement, then it can be said that there is no

consensus and that there are multiple valid choices.

When it comes to such an issue as the Ramadan fast, since every qualified
person who has studied the relevant texts has come to the conclusion that
a Muslim must fast during this month, this has become a matter of
consensus. No one is forcing Muslims to fast in this month; neither is
anyone forcing them to believe that fasting is necessary in this month.
Rather, there is an autonomously reached consensus; anyone who
examines the textual evidence in complete freedom comes to the same
conclusion.

This hermeneutic engagement with the Islamic texts ensures that religion
does not become an anarchical free-for-all. A person who comes up with
strange and outlandish interpretations will be corrected, and if they do not
desist, may be shunned unless they keep their opinions to themselves.
They are similar to a quack scientist who comes up with an outlandish
interpretation of quantum mechanics. They will not be taken seriously
and may be laughed at.

12
Al-Sayyid Aḥmad Badawī, “Al-Ilzām al-Khuluqī ʿinda al-Duktūr Muḥammad
ʿAbdallāh Drāz.” In Aḥmad Muṣtafā Faḍlīya, Muḥammad ʿAbdallāh Drāz: Dirāsāt wa-
Buḥūth bi-Aqlām Talāmidhatih wa-Muʿāṣirīh, Cairo and Kuwait: Dār al-Qalam, 2007.
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We see these dynamics in the issue of the hijab. There is autonomous,

world-wide consensus among mainstream, conservative Muslims that
wearing the hijab is obligatory, mainly because a fair-minded reading of
the Quran makes any other conclusion impossible. Yet there are certain
liberal Muslims who claim that while the hijab may have been obligatory
in 7th century Arabia, it is no longer obligatory today in these modern
times. This sounds like a valid alternative opinion, yet it is widely rejected.
The reason is that Muslim thinkers who hermeneutically engage with the
Quran autonomously come to the conclusion that it is from an all-
intelligent God who was, among other things, smart enough to only make
universal statements when they were meant to be universal. Saying that
God’s mind was stuck in 7th century Arabia is a grotesque
underestimation of God’s intelligence. God is supposed to have invented
things like quantum mechanics and to have watched the universe age for
billions of years before sending the Quran. Such a God would have been
intelligent enough to recognize that humanity may continue for hundreds
of thousands of years. Therefore, if we are to respect God, we have to
respect his intelligence. The belief that God’s mind was stuck in 7th
century Arabia therefore shows an almost charming naiveté when it comes
to understanding the nature of God in Islam. A God worth believing in
would not be so foolish as to make commandments that expire over time.

To some, there is supposed to be a struggle between faith and reason; it is

only the simple-minded and ignorant who would be so silly as to take
revelation literally and treat it as if its words were totally relevant today—
as if it was revealed today (as conservative Muslims believe). Even well-
educated Muslim intellectuals can have such thought patterns. The
British-Pakistani intellectual Ziauddin Sardar, for example, thinks the

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Quran should be read historically. According to Sardar God gave

humanity a book that is stuck in the mindset of 7th century Arabia. 13 35F

The mainstream opinion is that a real God who is worth believing in

should be capable of giving us a book that can stand the tests of time—
and that the Quran is just such a book. I have noticed that the more
literally one takes the Quran, and the more firmly one tries to follow it,
the more moderate one becomes. The most kind, peaceful and moderate
Islamic leaders in modern history have all been ardent lovers of the Quran
who treated it not as a historical artifact but as if it was sent down the very
day they were reading it: the Turkish revivalist Said Nursi, the widely
followed Egyptian scholar Mohammed al-Ghazali, the Kurdish leader
Ahmad Moftizadeh. These were not extremists. In fact many of them
have been subject to constant verbal attacks by extremists for being too
liberal and open-minded. A US government officer recently published a
book on how Moftizadeh’s Quran-centered view of Islam could be used as
a role model for fighting extremism. 14 Much of the Quran is centered on
36F

spirituality and ethics, therefore a person who takes it very seriously is

going to embody that spirituality and ethics, which teaches, among other
things, that the killing of a single innocent person is the same as killing all
of humanity, which leads to the logical conclusion that a single human
soul is of infinite worth and possesses inviolable dignity (as Christian
ethics also teaches). 1537F

13
See Ziauddin Sardar, Desperately Seeking Paradise: Journeys of a Sceptical Muslim,
London : Granta Books, 2005.
14
Ali Ezzatyar, The Last Mufti of Iranian Kurdistan: Ethnic and Religious Implications
in the Greater Middle East, Palgrave Macmillan, 2016.
15
It is natural to assume that taking any single book too literally would lead to narrow-
mindedness and extremism. We see this when the genre of hadith, or the works of
particular thinkers, are taken too literally by Muslims, which always leads to some form
of extremism. The Quran is an exception, and the empirical evidence shows it. Show me
any lover of the Quran, a person who takes it literally and tries to embody its ideals, and I
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The reality of autonomous consensus means that Islam is not a free-for-all

in the sense that anyone can believe and follow anything they wish. Like
scientific fields, there are objective limits to what can sensibly be believed.
A Muslim who believes in outlandish interpretations that are not
supported by any respectable scholar is like a person who believes in quack
scientific theories. Autonomous consensus is real, but there are informal
limitations on it. Things have improved greatly due to the adoption of
Western scholarly standards in Islamic studies, but political considerations
and fears of repercussions still exist and cause scholars and thinkers to
sometimes self-censor.

There are other factors that prevent Islam from becoming a free-for-all.
Good versions of Islam will lead to objectively better results than bad
versions of Islam. Muslims who follow it will be recognizable by all fair-
minded people, including their own children, as objectively better people
than those who follow bad versions of Islam.

will show you a moderate and open-minded Muslim. I know that this is strange (it does
not make sense for any book to be like that unless it is from some super-human
intelligence) and it is so hard to appreciate that even some, like Sardar, who have been
raised Muslim, are unable to grasp it. I stress that the uniqueness of the Quran is an
empirical fact that can be verified by anyone. Extremists are always those who either
ignore the Quran, cherry-pick verses from it, or abuse the concept of “abrogation” to
discard literally hundreds of its verses. Their mode of operation is rather like that of
radical Marxists who believe that law and custom should be abrogated, all legal
protections removed, in order to enable them to get away with whatever they want to
create utopia. One of the main attractions of Wahhabism—an ideology that continues to
be exported by Saudi Arabia and that has inspired most terrorists—to the original Saudi
state was that it removed the “constitutional” rights of fellow Muslims that mainstream
Islam upholds; it enabled them to slaughter and enslave every Muslim who failed to
submit to their doctrines. It helped submit Islam to what may be termed the Bedouin
ideology; that only tribe members are humans and everyone else sub-human; that only
tribe members deserve respect and loyalty and everyone else can be robbed, enslaved or
killed as desired. This terrifying vision is what we arrive at when the Quran and its ethics
are ignored and a man-made ideology overrides and replaces it.
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All humans are auto-scientists, researching conclusions regarding what is

best for themselves and those close to them through observation and
deduction. An intelligent child brought up in to a family that belittles and
dehumanizes women, if she were to move to a more cosmopolitan place
and see women respected, would be forced to compare her family’s
version of Islam with that of others and may conclude that a version of
Islam that treats women as humans is objectively better, for it is more
meaningful, more fitting to her human experience.

Since humans are not disembodied intellects, since they have the capacity
to suffer and to empathize with those who suffer, and since they have the
capacity to love, these provide them with objective criteria with which they
can judge religion. Most humans, including most Muslims, are utterly
repulsed by ISIS burning a human alive; that is one powerful data point
for a Muslim, helping them recognize that the ISIS version of Islam is evil
even if they are not intellectuals and cannot state exactly what is wrong
with ISIS’s doctrine.

Humans are capable of comparing different interpretations of different

areas of Islam and recognizing the ones that cause the least suffering, that
afford them the most dignity, and that live up to the highest standards
envisioned by outside intellectual traditions. Their lived experience, as
genetic-cultural creatures, provides them with vast quantities of objective
data for preferring one version of Islam over another. Therefore the
version of Islam a person prefers is not random; it is very strongly affected
by the real world, it is grounded in objective reality.

Good versions of Islam are also more transferable than bad versions. A
Muslim who moves to a non-Muslim country and reinterprets Islam so
that he can drink alcohol, not pray, and not fast, and who says that Islam
should merely be a set of ethical teachings (as some Muslims say) will likely
fail to pass on this version of Islam to his children. He has thoroughly
abandoned a large part of the Islamic conceptual universe and

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 An Intelligent Person’s Guide to Understanding Islam and Muslims

disconnected himself from the Islamic texts. Children see through the
inconsistencies in their parents’ religious beliefs and think that they can do
better than that, the way they see the deficiencies in their parents’ marriage
and think they could avoid those deficiencies in their own marriages. The
children may either grow up to completely abandon Islam or may embrace
its more mainstream versions.

Another objective criterion on religion is that it must give more than it

takes. There are Europeans who convert to Islam thinking they have
joined a new nation that will embrace them with open arms and take care
of them. They zealously adhere to the strictest interpretations and cannot
understand why the born Muslims around them are so easygoing when
they have a whole new world to build. They suffer burnout and
sometimes abandon Islam. The effort they were pouring into this new
identity was not paying the expected dividends. Meanwhile, the easygoing
Muslims continue to practice Islam, not feeling suffocated by it. The
fruits they get from their easygoing Islam more than justifies the efforts
they put into it.

Yet another objective limit on religion is that a religion’s adherents must

have above-replacement fertility rates. India’s Parsis do not have above-
replacement fertility. Because of this their religion is dying out. Any
interpretation of Islam that causes its adherents to have below-
replacement fertility will be self-limiting. This is seen in countries like
Turkey, where conservative Muslims have high fertility, while more
“secular” Muslims have low fertility, so that they make up an always-small
demographic. In Turkey, while some people continually leave
conservative Islam, by leaving it, their fertility rates are lowered, so that
their number can never grow so large as to overwhelm the number of the
conservatives, and in this way the country as a whole remains largely
religiously conservative (a tourist may have to visit the small towns and the
countryside to meet this conservative majority).

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 2. Conceptualizing Islam

The above are objective limits on the survivability of a religion. Anyone

who changes too much of Islam runs the risk of failing to achieve one or
more of these factors of religious survival, and the result will be the
extinction of that version of Islam. An evolutionary survival-of-the-fittest-
concepts process is taking place wherever Islam is practiced, and this is as it
should be, since the only reason a conceptual framework is embraced and
passed down is its utility (the meaning it gives to life for its believers, etc.).

Shahab Ahmed himself drank wine according to his sister. 16 His Islamic
38F

conceptual framework made it possible for him to justify and even

celebrate wine-drinking despite Islam’s prohibition on it. Is his
interpretation of Islam a valid interpretation? The fabric of reality answers
this question. Can you as a Muslim drink wine, prosper, have above-
replacement fertility, and convince your children to follow Islam?

The common trajectory of cosmopolitan Muslims who abandon parts of

Islam appears to be the generational dissolution of their religion. Many
old men can be found in the Middle East who are called ḥāj (a title of
respect for a man who has performed the Hajj) but who were too
easygoing to pass religion down to their children so that their daughters
do not wear the hijab and their sons do not pray, despite the family’s
maintaining some respect for Islam, perhaps fasting in Ramadan and
celebrating Eid. What happens to the children of these children? I have
met many of them, and they are generally secular, consider Islam
backward, and have below-replacement fertility. The Islamic conceptual
universe of the grandparents was incompletely transmitted to the
children, who themselves barely bothered to pass it on to their own
children, and in this way the conceptual universe disintegrated; that
interpretation of Islam was an evolutionary dead end, it failed to survive.

16
QMUL School of History (2017-06-14), What is Islam-Session 3,
https://www.youtube.com/watch?v=4g0kwx5awuw (retrieved January 24, 2018).
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 An Intelligent Person’s Guide to Understanding Islam and Muslims

Therefore the argument over the validity of certain interpretations of

Islam over others is not merely about who has more power to enforce
their interpretation. And it is not a process where everyone randomly
comes up with their own interpretation so that some of these happen to
grow and others happen to collapse. The interpretation of Islam is a very
real evolutionary process where dysfunctional interpretations get culled,
whether they are too strict or too lax, too literalist or too metaphorical, too
backward or too modern. A religion must give more than it takes. It
should make life feel meaningful, more meaningful than it would be
without it. It should insult people’s intelligence or conscience. It should
feel fitting to its human carriers, rather than feeling jarring and conflicting.
It should be possible to take it seriously despite human progress and
scientific discoveries. All of these serve as serious limits on the flavors of
Islam that can survive.

Text and pretext

Shahab Ahmed criticizes the way that among modern Muslim thinkers,
there has come about a “downsizing” of Islam, so that when they think of
reform, nearly always they focus on Islamic law and ignore the vast wealth
of non-legal Islam-derived concepts (such as ethics and philosophy),
resulting in a barebones and decontextualized view of Islam that ignores
over 1000 years of intellectual development.

What Ahmed calls the “Pre-Text of Revelation” refers to conceptual

framework created by humans who thought about the purpose behind
said revelation; Sufis read the Quran and thought it pointed to a higher
truth. In this way they built a superstructure on top of Islam, derived
from Islam but different from it, capable of feeding back into Islam and
redefining it. To engage with the Pre-Text of revelation is to read it so that
one sees “between the lines”, relating what the revelation says to what one
already knows, synthesizing new visions, values and epistemologies in the
process.
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 2. Conceptualizing Islam

In Ahmed’s view, the decoupling of Persian (the language of the

philosophical Sufism, ethics and poetry from the Balkans to the Bengal)
from Islam resulted in a deculturization of Muslims, causing their religion
to go from something human and soft to something rigid and legalistic.

While I agree that some Muslim intellectuals suffer from having an

exaggerated view of the importance of law and its scholars to Islam, I
believe this is a personal problem of the intellectuals and that it does not
reflect on the larger Muslim society. The severe problem of
deculturization that Ahmed imagines is, in my experience, non-existent.

Intelligent and cosmopolitan Muslims do have a soft and human Islam.

We can verify this by talking to intelligent cosmopolitan Muslims. In
speaking to them, we find that they have hearts that resonate with Rumi’s
poetry and derive value and meaning from it; they read Mark Twains The
Prince and the Pauper and their hearts go out to both heroes; Egyptians
love their Sufi national hero Ibn ʿAṭā-Allāh al-Sikandarī and quote him
often. I have met many of these humans and their religion is very much
not deculturized; it is, rather, sophisticated and humanistic.

Looking at extremists who believe that all books should be burned except
their own religious literature, one may pessimistically conclude that this is
the state of Islam today. But in reality those extremists make an almost
negligible minority of the world’s Muslims.

The problem of culture is a problem of demand rather than a problem of

supply. Ahmed imagines that the supply of Sufism and philosophy has
diminished and that this has caused deculturization. In reality, in middle
and upper class Muslim homes where there is demand, there is also
supply. There exists scarcely a middle or upper class Persian home except
that they have collections of the poetry of Hafez and Saʿdī. These Persians
may, like Ahmed, mourn the “loss of culture” among Persians when they
see that many Persians are not interested in their national heritage, not

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 An Intelligent Person’s Guide to Understanding Islam and Muslims

realizing that it has always been the vocation of the middle and upper
classes, the educated elite, to appreciate cultural works. Literacy rates in
Iran before the modern world were as low as 1% 17, so that the number of 39F

people who could actually read and appreciate Persian Islamic culture was
quite limited throughout history, and with the vast increase in literary in
modern times, the number of cultured Persians appreciating the Pre-Text
of Islam may have actually greatly increased.

Ahmed’s error is an error of sampling. It does not signify much that

people who would not have been cultured in 1500 are not cultured today,
so comparing the elite of medieval Iranian Islam with today’s uncultured
Iranians is an invalid comparison; the cultured of the past should be
compared to the cultured of the present, and it may be seen that today
there is far more appreciation for culture than there was in 1500. Even if it
there has been an increase of the appreciation of culture from 1% of the
population to 3%, that is a significant increase. Rather than signifying a
crisis of culture, it signifies progress in acculturation.

But if it is so, why are Muslim intellectuals so focused on the law? This
may actually be due to intellectual progress among Muslims. In the past
the law was left to the religious scholars to do with as they saw fit, so that
Muslims who wished for a more humanistic Islam had to make use of
Sufism and other softening conceptual frameworks. Today Muslims are
standing up to the religious scholars, daring to challenge them at their
own game. In ages past, open-minded Muslims who disliked certain
features of the Islam of the religious scholars would have had to resort to
poetry and private communication to voice their opposition. Today,
thanks to the progress of the past 200 years, these Muslims no longer have
to resort to extra-scholarly genres to try to soften and humanize Islam,
they have started to engage and challenge the religious scholars directly,

17
See Hooshang Amirahmadi, The Political Economy of Iran under the Qajars: Society,
Politics, Economics and Foreign Relations 1796-1936, New York: I.B. Tauris, 2012, 121.
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 2. Conceptualizing Islam

using the scholars’ own tools and terminology. The focus of these
Muslims on the law does not necessarily mean that they have lost
appreciation for culture. It means that while in the past they were content
to use culture as a means of balancing out the rigid and sometimes
inhuman religion of the scholars, today they are empowered to speak up
through the law itself. The religion of cosmopolitan Muslims has not
disintegrated; they continue to be humanists and sophisticated and
tolerant in their view of religion. While in the past they were fearful of
challenging the religious scholars (who had their own guild-like madrasas
that acted as gate-keepers of religious knowledge and keepers of
orthodoxy), today, thanks to the wide availability of religious references,
ordinary Muslims can study the same source materials that the religious
scholars use, and in this way they are able to critique and challenge
scholarly doctrines and interpretations.

The world of Islamic scholarship has totally changed in the past 200 years
due to the spread of literacy. Far more people have access to the great
classics of Islam’s past. Few middle class Muslim homes in the West fail to
contain important classics, such as Rumi or al-Ghazālī’s works, and works
by modern Muslim intellectuals interpreting the works of the past.

There has been no loss of culture. There has been a rediscovery of culture.
I know of children of Muslim immigrants who are shocked at the
ignorance of their parents about Islam and who themselves are vastly
better educated about Islam’s history and literature thanks to their own
efforts and the wide availability of books and online lectures. This can be
taken as a sign of the spread of culture; even when the parents are
uncultured, the modern world offers so much Islamic literature and so
many Islamic voices that many children often cannot help but be better
cultured about Islam than their parents are.

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 3. The Decline of Islamic Civilization and the “Closing” of the Muslim Mind

3. The Decline of Islamic Civilization

and the “Closing” of the Muslim
Mind
In his essay “The Problem of Islamic Decadence”, the British historian J. J.
Saunders (1910 – 1972) mentions the many theories that Westerners have
proposed to explain why Muslims went from being the all-powerful rulers
of the world to being backward and politically weak.

Considering Islamic civilization a weak and backward one is a relatively

new thing. Saunders writes:

Not until the Age of Enlightenment did the West awake to the
fact that its enemy and former mentor had slipped so far behind:
only then were attempts made to account for this decline. Up to
the end of the seventeenth century Islam presented the appearance
of great strength and viguor, at least politically: the three leading
Muslim States, the Ottoman Empire, Safavid Persia and Mogul
India, ranked among the world’s great powers, and even the
Sharifian kingdom of Morocco was treated with respect by
Christian nations as late as the age of Louis XIV. Around 1700

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 An Intelligent Person’s Guide to Understanding Islam and Muslims

there was a noticeable change. The final repulse of the Turks from
Vienna (1683), the Christian reconquest of Hungary, and the
Peace of Carlowitz (1699), registered the unmistakable decay of
Ottoman might. The death of Awrangzib (1707) was followed by
the rapid disintegration of the Mogul Empire. The fall of the
Safavid dynasty (1722) ended the political greatness of Persia. 1 40F

Among undeniable signs of the decline of Islamic civilization were the fact
that the Mughal emperor Aurangzeb needed a Dutch passport to perform
the Hajj in 1706, 2 and the fact that the Ottomans were so geographically
41F

ignorant that they were taken aback by the appearance of a Russian fleet
in the Mediterranean in 1770, not knowing that the Baltic Sea was
connected to the Atlantic Ocean according to Saunders. 3 As early as 1670, 42F

a European traveler through Persia and India noticed the lack of

intellectual curiosity and the low technological sophistication of these
lands. 4
43F

The French intellectuals Montesquieu (1689-1755) and Voltaire (1694-

1778) and the English historian Edward Gibbon (1737-1794) blamed
government tyranny and mismanagement for the state of Muslim
societies. 5 Ernest Renan, one of the most prominent intellectuals of the
44F

19th century, blamed Islamic theology. According to Renan:

Only by freeing themselves from the paralysing grip of the Koran
and the Law could the Muslim people hope to contribute again to
the general advance of civilisation. 6 45F

1
J. J. Saunders, Muslims & Mongols: Essays on Medieval Asia, ed. G.W. Rice,
Christchurch: University of Canterbury and Whitcoulli Limited, 1977, 27.
2
Eric Tagliacozzo, The Longest Journey, 26.
3
Saunders, Muslims & Mongols, 106.
4
Ibid., 102.
5
Ibid., 103.
6
Ibid., 104.
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 3. The Decline of Islamic Civilization and the “Closing” of the Muslim Mind

Since Renan, the idea that Islam causes backwardness has been thoroughly
taken up by the West’s intelligentsia so that it is taken for a fact these
days—despite its banality and its sociologically amateur understanding of
the functioning human societies. The works of Samuel Huntington and
Bernard Lewis are a more sophisticated restatement of Renan’s ideas. One
of the latest contributions to this field of Islam-blaming is The Closing of
the Muslim Mind: How Intellectual Suicide Created the Modern Islamist
Crisis by Robert R. Reilly. 7 This chapter focuses on a critique of Reilly’s
46F

writing while introducing an alternative, and far more plausible,

explanation for the decline of Islam suggested by Saunders and supported
by the ideas developed so far in this book.

Reilly argues that the Islamic theological doctrine of predestination and

other Ash’arite—t he dominant theological framework within Sunni
Islam—teachings have driven Muslims to a fatalistic, anti-intellectual
dead-end, a “suicide” as Reilly describes it, quoting Fazlur Rahman (1919 –
1988), the famous Pakistani Islamic intellectual.

Reilly’s thesis is that scholarly theological positions hamper Muslim

curiosity and intellectual achievement. He asserts that religious scholars
and their doctrines have the power to put a damper on the freedom of
thought among Muslims. In his rather depressing vision, intelligent
Muslims are almost mind-controlled by a fatalistic Islam, and if only they
would abandon this version of Islam, they would, as if by magic, acquire
the ability to stop being narrow-minded and develop into full human
beings. As is sadly typical of Western discourses about Islam, Reilly
compares the very worst examples of the people of the Middle East with
the best of the West, and from this highly skewed comparison he
concludes that Islam must be the reason why the Middle East is not doing
as well as the West.

7
Robert R. Reilly, The Closing of the Muslim Mind: How Intellectual Suicide Created
the Modern Islamist Crisis, Wilmington: ISI Books, 2010.
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 An Intelligent Person’s Guide to Understanding Islam and Muslims

If Reilly is right that the presently dominant version of Islam causes

narrow-mindedness and is tantamount to “intellectual suicide”, then we
would expect the intellectual elite of the Muslim world to be severely
affected by this suicidal doctrine. Men and women who would have been
scientists and inventors in a different reality would instead be narrow-
minded and anti-intellectual worshipers at the feet of the religious
scholars. It sounds like the set-up for a good story, but is there any reality
to this scenario? The question to ask is: are city-dwelling, cosmopolitan
Muslims hampered in their intellectual curiosity by theological doctrines?

Reilly’s answer should be yes. These people would be responsible for

intellectual progress; but there is supposedly little intellectual progress,
therefore these people are instead narrow-minded anti-intellectuals who
need to be freed from harmful Islamic doctrines.

In the Reilly’s imagination, Muslim hordes listen to their religious

scholars then zealously go on to implement whatever backward thing said
scholars recommend.

But in the world of reality, like George Eliot’s Christians and George
Orwell’s proletarian Catholics, Muslims politely listen to the preachers at
the Friday sermons, then go out to think whatever they themselves choose
to think. If the sermon makes sense within their personal, familial and
cultural conceptual frameworks, they may be motivated to slightly change
their behavior in response to it. And if it did not survive this critique, the
content will simply be ignored. And if a preacher insults their intelligence
or conscience one too many times, they will simply stop attending their
sermons and find another mosque to go to (if one is available). If not, they
may go to the sermon as late as possible to catch the obligatory
performance of the communal prayer after sermon ends, as I have seen
some Muslims do.

Reilly writes:

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 3. The Decline of Islamic Civilization and the “Closing” of the Muslim Mind

There are people in Saudi Arabia today who still do not believe
man has been on the moon. This is not because they are ignorant;
it is because accepting the fact that man was on the moon would
mean also accepting the chain of causal relationships that put him
there, which is simply theologically unacceptable to them.

Reilly quotes things like the above, thinking that they are somehow
representative of all Muslims, when:

1. Saudi’s cosmopolitan Muslims would find that just as laughable as

any Westerner.

2. There are perhaps tens of thousands of Americans who do not

believe the moon landings ever happened. A quick search on
Amazon.com for “moon landing hoax” brings up dozens of
books.

3. Saudi Arabia, this supposed capital of Islamic backwardness, now

produces more scientific research 8 than Hungary, Thailand, New
47F

Zealand, Israel or Romania. 9 48F

Whether Saudi’s Wahhabi preachers dislike the country’s research

institutions or not, the Muslim population not only tolerates them, but is
proud of them and their achievements. In 2010, the Saudi website al-
Weeam reported that a female Saudi student had come first in her class at
Southampton University in England. The article led to 88 comments,
most of which praised her achievement. A few of the usual suspects were
present to mention how she was suffering moral decay by being in

8
18,953 research papers in 2016 according to Scimago Journal and Country Rank.
9
Perhaps the larger part of Saudi’s scientific growth is due to the importation of foreign
scientists. But the fact that the Saudis are willing to spend billions of dollars on research,
and the fact that the Saudi population is not up in arms against this scientific growth but
actually supports it should give us pause.
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 An Intelligent Person’s Guide to Understanding Islam and Muslims

England, but these were the exception “that proves the rule”; most readers
found positive value in her achievement and expressed pride in it. 10 49F

An illustration of the independence of the Muslim mind from religious

scholars is the way Iran’s middle class rejects the Shia practice of temporary
marriage, rightly recognizing it as legalized prostitution 11, despite scholarly 50F

approval for it.

Egypt is a very conservative country, yet its scientific output has increased
from 4,515 scientific research papers published in 2005 to 17,300 in 2016. It
is common to brush such data aside by saying this progress is
happening despite Islam. Even if the research institutions that are
producing these papers are staffed by devout Muslims, this is brushed
aside by saying that they are not really Muslim in their hearts, that they
have abandoned parts of Islam and this enables them to be rational and
human. In this way, all actual cases of Muslims acting rationally, acting as
intelligent and modern creatures, are dismissed in order to maintain the
narrative that Islam promotes irrationality.

Western pundits preemptively close all doors to data that would prove
their theses wrong; any data about real Muslims behaving intelligently,
rationally and humanistically is inadmissible to them (they are not real
Muslims, or they are doing what they do despite Islam), while all data
showing otherwise is admissible.

Reilly, as many other pundits, considers Wahhabism somehow a natural

form of Islam that has the danger of spreading to all Muslim minds. This
is despite the fact it is likely only practiced by less than 1% of the world’s
Muslims, largely sponsored by Saudi Arabia, and despite the fact that the
vast majority of Muslims strongly dislike it. When the Wahhabi Ibn Saud

10
Sālim al-Shaybānī, “Mutaba`ithah saudiyyah tuhaqiq injaz ilmi wa tatafawwaq al-
talabah al-baritaniyyin fi jami`atihim”, Alweeam, December 1, 2010, weam.co/4351
(retrieved January 27, 2018).
11 One can marry someone for a day as long as a cleric is present to officiate the wedding.
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 3. The Decline of Islamic Civilization and the “Closing” of the Muslim Mind

conquered Mecca and Medina with the help of British funding 12 in the 51F

1920’s, the people of these two cities so strongly disliked Wahhabi

preachers that he had to import clerics from Egypt. 13 52F

Reilly has to focus on Wahhabism because he is trying to explain why

Islam is causing so much terrorism. 14 Like almost all of those who try to
53F

answer this question, he tries to find the reasons for Islamic terrorism
within Islamic cultures and societies, ignorant of the fact Islamic terrorism
is very much a 20th century phenomenon triggered by colonial rule in
Egypt, the Jewish ethnic cleansing of Palestine 15, and the US arming, 54F

training and funding of the Wahhabi Taliban and al-Qaeda organizations

in the 1980’s in order to weaken the Soviet Union. 16 55F

Instead of trying to look blindly grope inside Muslim minds for the causes
of Islamic terrorism, Reilly would probably do much better to call up a
few of his friends at the Pentagon. 17 56F

12 See Mark Curtis, Secret Affairs: Britain’s Collusion with Radical Islam, London:
Profile Books Ltd, 2018.
13
See Henri Lauzière, The Making of Salafism: Islamic Reform in the Twentieth
Century, New York: Columbia University Press, 2016.
14
Almost all cases of Islamic terrorism are carried out by Wahhabis and sects following
similar doctrines.
15
For the Palestinian issue, see Ila Pappe, The Ethnic Cleansing of Palestine, Oxford:
Oneworld Publications, 2007.
16
See Andrew J. Bacevich, America’s Wars for the Greater Middle East: A Military
History, New York: Random House Publishing Group, 2016.
17
The Pentagon was providing regular flights to al-Qaeda members right before 9/11, as
FBI whistleblower Sibel Edmonds has publicized. See Edmonds’ interview with Pat
Buchanan’s American Conservative magazine: “Who’s Afraid of Sibel Edmonds?”,
November 1, 2009, https://www.theamericanconservative.com/articles/whos-afraid-of-
sibel-edmonds/ (retrieved December 24, 2018).
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 An Intelligent Person’s Guide to Understanding Islam and Muslims

The decline of Islamic science

The rise of the rationalist Mu’tazilites coincided with the rise of Islamic
science in the 9th century, and the fall of the Mu’tazilites and the rise of
Ash’arites in the 11th century coincided with the fall of Islamic science.
Reilly considers it his most important contribution to the discussion of
the decline of Islam to suggest that the abandonment of Mu’tazilite
doctrine and the adoption of the less intellectual Ash’arite doctrine was a
cause for the decline and fall of Islamic civilization. For him this
correlation equals causation.

During the period of decline that started from 900 CE onwards, the
Abbasid empire suffered repeated Turkic invasions. The same process that
caused the decline and fall of the Roman Empire (centuries of barbarian
invasions causing a breakdown in urban networks of professionalism and
trade) happened to Islam from the 10th century to the 15th century. The
West was spared this process during the same period so that it enjoyed a
Renaissance in peace just as the Turkic Mahmud of Ghazni was carrying
on his slaughter of cosmopolitan and productive Iranian cities.

Baghdad was the center of Abbasid science and philosophy, which was
largely conducted by Iranians coming from the great Persian-speaking
cities of Central Asia. These cities were one by one decimated by the
Turkic and Mongol invasions, and Baghadad itself never recovered from
the destruction of its irrigation system by the Mongols. 18 Two centuries 57F

after the Mongols, the Turkic warlord Tamerlane re-destroyed Baghdad

even more thoroughly than the Mongols had managed. 19 58F

Russia and Poland, the only significant areas of the West that suffered
Mongol and Turkic invasions during the same period, were until recently

18
Saunders, Muslims & Mongols, 114.
19
Ibid.
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 3. The Decline of Islamic Civilization and the “Closing” of the Muslim Mind

just as famous for being backward and undeveloped as the Muslim lands,
despite being Christian lands. John Saunders writes:

Since the conversion of Northmen and the Magyars around 1000,

Western Europe had been completely free from this scourge. The
Mongols, who devastated Russia as thoroughly as they did
Western Asia, got as far as Silesia in 1241 before their leaders were
obliged to return home in order to elect a new Great Khan. Had
they pressed westwards to the Rhine and the Atlantic and overrun
Germany, Italy and France, which they could probably have done
with ease, there would have been no Renaissance, and the West,
like Russia, would have taken centuries to reconstruct the
shattered fabric of its civilisation. Western Europe has perhaps
never properly appreciated its good fortune in escaping conquest
by the last and most dreadful of the invaders from the steppes of
Asia. It emerged from the Dark Ages in the eleventh century, at
the very time when the first barbarian blows were being struck at
the world of Islam, and it was able from then onwards to build up
a new civilisation on the Atlantic fringe of the Eurasian continent
uninterrupted by the raids and devastations of Turks or Mongols
or Bedouins.

Now tha the destruction brought by the barbarian invasions has been
repaired and trade has resumed, we should take another look at Muslim
societies and see whether things are changing or not. Islam has not
changed greatly in the past 200 years. Muslims continue to consider the
Quran the literal Word of God and the hadith collections of al-Bukhārī
and Muslim as canons of the faith. If Renan, Lewis and Reilly are right
that Islamic theology is causing a closing of the Muslim mind (John
Saunders, too, considers Islam a potential negative influence), we would
expect little change to have taken place after the restoration of peace,
because they tell us that it is the Muslims’ Islamic beliefs that is making

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 An Intelligent Person’s Guide to Understanding Islam and Muslims

them backward and decadent, not something outside of Islam, such as

historical circumstances.

Today, throughout the Muslim world there is great interest in

philosophy, in science, in literature. The top 6 Muslim-majority countries
in terms of population (Indonesia, Pakistan, Bangladesh, Egypt, Iran and
Turkey) have increased their scientific output by three to ten times in the
past ten years alone. Iran now publishes more scientific research papers in
peer-reviewed journals than Sweden, Poland or Belgium. Muslims are
sending their children to Western-inspired universities by the millions. In
Iran and Egypt, most Western bestsellers are translated and published a
year or two after their publication in the West. It is breathtakingly
ignorant to color one’s understanding of the Muslim societies of today by
prejudices inspired by the decaying societies of 1000-1900. Islamic
theology has remained the same, yet everything else is changing.

The Scientific Revolution was the edge of edges that enabled Europe to
rule the world until the year 2000. It has only been in the past 20 years
(since the 1990’s) that the nations outside of Europe, Muslim and non-
Muslim, discovered the importance of formal scientific research. Iran,
Turkey, Egypt, Pakistan, India and China realized they would forever be
second-class citizens on the world stage, clients of Europe, as long as they
did not have a system for churning out discoveries as Europe did.

All of the 20th century was a difficult lesson for the third world in learning
that, to keep up with Europe, it is not sufficient to copy its technologies;
one needs to recreate its scientific research culture. Only this enables one
to have the well-educated and well-equipped men and women needed to
develop the blades of aircraft engines and the connectors used in
supercomputers.

At the moment that I am writing this, we stand at the moment in history

when the non-European world has finally realized the essential necessity
for scientists. China went from publishing 28,000 scientific papers in 1996

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 3. The Decline of Islamic Civilization and the “Closing” of the Muslim Mind

to over 400,000 in 2016. Recently it was announced that China had

surpassed the United States in its output to become the world’s number
one publisher of scientific research. 20 Iran has seen even more dramatic
59F

growth, going from less than 1000 papers in 1996 to over 47,000 in 2016.
Similar growth can be seen in all major Muslim countries, including Saudi
Arabia.

We are now in a major turning point in history, perhaps as important as

that in 1600 when Western Europe became the world’s supreme
civilization. The thing that gave Europe its permanent edge over the past
centuries no longer solely belongs to it. The culture of scientific inquiry is
being recreated throughout the world, so that today any of Egypt, Iran,
India or Malaysia is likely perfectly capable of carrying science forward
even if Europe and the United States were to vanish from the world.

A theory that blames Islam for the Islamic world’s status today will have
to tell us that this recent realization of the crucial importance of science to
national prowess and prosperity is going to make little difference as long as
Muslims remain devout. We are supposedly backward because of Islam,
not because of historical circumstances. But a quick comparison between
Muslim countries and their non-Muslim equivalents in the next section
shows that this is just a figment of the imagination; these nations are
remaining devout Muslims while embracing science.

We Muslims are often given the nonsensical choice of either choosing to

be human or choosing to be Muslim, and in Western works like S.
Frederick Starr’s Lost Enlightenment and Christopher de Bellaigue’s The
Islamic Enlightenment, the writers make it amply clear that they could
never see eye-to-eye with a faithful and devout Muslim (who is invariably
an enemy of rationality and intellectual progress). They cannot conceive

20
Dockrilll, Peter. “China Just Overtook The US in Scientific Output For The First
Time.” ScienceAlert, January 23, 2018, https://www.sciencealert.com/china-just-
overtook-us-in-scientific-output-first-time-published-research (retrieved March 5, 2018).
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of someone as intelligent as themselves (or God forbid, more intelligent)

being a faithful Muslim.

Caught between Western discussions of often imaginary Muslims are

actual, living and breathing Muslims who are experiencing no crisis, who
are happy to engage in intellectual pursuits, and who while respecting the
religious scholars, do not take them seriously when what they say goes
against reason and conscience. Are Muslim doctors systematically avoiding
intellectual inquiry because of Ash’arite indoctrination? This is such an
incredibly outlandish thought that it would make most Muslims laugh.
Are Muslim parents systematically forbidding their children from reading
Western classics and studying the humanities at Western universities? No.
They see no conflict between intellectual inquiry and Islam because to
them there is no conflict, and it is their opinion that matters; it is they who
make Islam’s history.

Imaginary Muslims live in Muslim “no-go zones”, do not read except

strict religious literature, do everything the scholars tell them, and keep
their women in cages. Real Muslims live wherever they want, read
whatever they like, are respectful but inwardly skeptical toward the
religious scholars and treat their women according to whatever their
human instincts and cultures demand. It is time that we started
considering real Muslims in our discussions of Islam. Imaginary Muslims
need to be taught reason, rationality and humanism. Actual Muslims do
not—they have already embraced these ideas and integrated them into
their own lives. In just a single century the Islamic world’s scientific
output has increased by orders of magnitude, nearly all Muslim families
have started to send their children to secular universities that have popped
up all over the Muslim lands, and almost all Muslim countries have
adopted some form of constitutional democracy. This, I believe, is
sufficient progress for just one century.

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 3. The Decline of Islamic Civilization and the “Closing” of the Muslim Mind

Harmful theology?
The Ash’arites (represented by al-Ghazālī and others) said that God is
capable of willing anything. Reilly thinks this shows a dangerous moral
relativism within Islam, since it tells us that God’s nature is totally
arbitrary.

But this is fantastical nonsense; a Muslim cannot perform the obligatory

prayer without referring to God as the Gracious, the Merciful, multiple
times, amounting to a minimum of 36 times a day. Can a theological idea
that the majority of Muslims have never even heard of 21 somehow 60F

override this consistent emphasis on God’s attributes of grace and mercy?

Reilly writes that the elimination of cause and effect “makes prediction
impossible”. He refers to the case of certain Islamic scholars getting
weather forecasts banned between 1983-1984 as evidence. But his evidence
actually takes away from his thesis; even in a traditional and supposedly
backward country like Pakistan, the ulema could not get weather forecasts
banned for more than a year. The scholars won for one year and
consistently lost every single year before and after that—despite Pakistan
remaining very much a conservative Muslim country. The sensible
conclusion is not that Muslims believe in irrationalist nonsense, but that
they reject nonsense even if it comes from their religious scholars.

The Safavids and Qajars were not Ash’arites, they were in fact Shia who
maintained respect for the opposing rationalist Mu’tazilite tradition, yet
they were no more open to intellectual inquiry than the Ash’arite
Ottomans. Additionally, today Ash’arite Sunni countries like Egypt,

21
In my discussions of Ash’arite theology with Muslims, I have found that they find it
very unsettling and outlandish, since it goes against the normative Islam they have learned
throughout their lives; that God is just and kind.
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Turkey and Malaysia are not behind non-Ash’arite Iran and Azerbaijan in
science and intellectual inquiry. Both the past and the present show that
Ash’arite theology is useless as a predictor of the openness or closedness of
the Muslim mind.

If religious scholars abuse Islamic theology to attack common sense,

Muslims will feel embarrassed that their religion has to be represented by
such people. Reilly continually uses the excesses of certain minor sects and
political groups in their support for unreasonable policies as proof for
Ash’arite theology’s extreme influence, despite the fact that the majority
of Muslims consider these groups unrespectable and unworthy of
attention. George Makdisi mentions an interesting case of theological
abuse by a scholar:

The Spanish grammarian Ibn Mada’ (d. 592/1196) wrote a

refutation of the concept of the regent (‘āmil: regens) in grammar,
on the basis that government belongs to God alone. The author,
applying the Ash’ari theological view to grammar, denies the
power of the regent on the basis that desinential inflections are
really the result of God’s acts; they are merely attributed (kasb) to
man. Needless to say that this view had no success in the field of
grammar. 2261F

A person who views Islam as an anti-intellectual force will consider the

above “typical” of Islam. But Makdisi, who understands the functioning
of real-world Islamic societies, considers it “needless to say” that this
absurd abuse of theology was not taken seriously by Muslims. The quoted
anecdote does not show that Ash’arism had a negative influence on
Muslim minds, it in fact shows the opposite; Muslims by and large do not
accept nonsense even when dressed in the language of religion.

22
George Makdisi, The Rise of Humanism in Classical Islam and the Christian West:
With Special Reference to Scholasticism, Edinburgh: Edinburgh University Press, 1990,
124.
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 3. The Decline of Islamic Civilization and the “Closing” of the Muslim Mind

It is tempting for an intellectual, especially a Westerner, to think of

himself or herself as a knight in shining armor chosen to rid the Muslim
world of its backwardness, chosen to bring the Muslims out of the
darkness of faith into the light of reason. But such a person, if they were to
go to cosmopolitan places like Cairo or Tehran, and if they were to have
dinner at a devout cosmopolitan Muslim’s home, will find that there is no
need for the battering ram of reason and rationality they brought with
themselves. The closed gates of the Muslim mind are an illusion; there are
no gates. Look at the books sold on the streets of Cairo, Tehran or
Baghdad. The openness of the Islamic world of today to ideas from
around the world would shock medieval Islamic theologians (and
medieval Christian theologians). Even in the Islamic theocracy of Iran the
books of freethinkers like Avicenna and the latest Western bestsellers are
not merely tolerated but celebrated. This alone should be sufficient to
show that the idea of “closed” Muslim societies and minds is uninformed
fantasizing.

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 4. The Separation of Church and State

4. The Separation of Church and

State
Islamic clerics, except for the cosmopolitan, intellectually-minded ones, in
general recognize no limits to their own power; given the choice, many
would love to have the power to censor books, films and newspapers and
to decide what people are allowed to learn at universities. They would like
to have the power to make the rulers and everyone else adhere to their
version of Islamic law, and to force good morality on everyone, such as by
forcing women to wear the hijab.

Some of these clerics will happily plunge their countries into cultural
catastrophes with their good intentions. Are Muslims, therefore, not a
threat to secular democratic societies, since their clerics have such
totalitarian tendencies?

No, because clerics do not have any power whatsoever except what people
give to them. In Islamic societies clerics are ordinary citizens just like
everyone else, and their power wholly relies on their ability to persuade.
The same applied to the Christian clerics of 19th century England. They
preached, they wished for this and that to be made the law of the land, but
by and large, people continued to do as they pleased.
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 An Intelligent Person’s Guide to Understanding Islam and Muslims

In cosmopolitan Muslim societies, clerics function as legal references for

matters of Islamic ritual and practice, and as spiritual guides for matters of
the soul. When the dignitaries of a Muslim village try to work out an issue
of governance, they do not go to the local imam to humbly request a
judgment. Instead, they decide the matter between themselves, the way a
British village might do. They may invite the local religious scholar or
mullah as a respected public figure whose input is valued, but when it
comes to executive power, it is the village dignitaries who hold that power,
and they find the idea of giving this power to the local religious scholar or
mullah absurd; they do not want some well-meaning but bookish equal to
complicate their lives with his idealism.

There are rare cases of radical religious scholars entering a new community
and wanting to drag it kicking and screaming into a new Islamic century.
Such people are quickly shunned by the Muslim society, which considers
such a man uncivil and unrespectable for not respecting the protocols of
polite society. Successful and beloved religious leaders are those who
integrate themselves into society. Such leaders are necessarily not radicals;
their religious conceptual framework is contextualized within a larger
cultural conceptual framework.

Despite the supposed separation between church and state in Christianity,

we know that the Church held immense political power over the politics
of Europe for centuries, deposing emperors, being involved in various
wars and ruling vast swathes of land. Just because Jesus said “render unto
Caesar that which is Caesar’s” does not mean that Christians acted thus;
they in fact acted opposite to it when it fit their interests. While Muslims
do not always intellectually recognize the separation between mosque and
state, in practice, Muslims have very strong ideas about the management
of their countries, cities and villages, and when it comes to these issues of
governance, they consider religious scholars their equals; they are all
civilians, having the same problems and working for the same project. A
religious scholar is little more than a reference for religious texts, and

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anything he says in a governance council can easily be challenged by

others, whether through other religious ideas or through secular
considerations.

A visitor to the Middle East may visit a village and find that it is as I
described; the Muslims believe in civilian rule and practice it, and the
opinions of religious scholars are considered no more authoritative than
that of other civilians. This imaginary visitor may conclude that these
people are not true Muslims. They may go to the next village only to find
the same situation. They may see that in village after village and town after
town, the Muslims have clear ideas about the limits of the authority of the
religious scholars, even if they are too polite to voice it. This visitor may
conclude that this country is not practicing Islam properly, so that they go
to another country, and find the same scenario repeated. This situation
can be quite taxing to the intellect. Muslims do not recognize a separation
between church and state, yet there is a separation between mosque and
state everywhere!

Some conclude that most Muslims have no idea what Islam asks of them,
saying that we should be thankful that these Muslims only practice 90% of
Islam so that they can maintain reasonably civilized societies. But the
situation is quite easy to make sense of once we recognize that Muslims are
humans, and that Islam is not a total conceptual framework. Muslims
who have adopted the Islamic framework still maintain vast room in their
heads for other concepts. And as humans with intellects and consciences,
they are able to think of the management of their villages, towns and
countries the way they think about the management of their businesses.

When it comes to questions of governance, they do not go to Islamic legal

references to find out what to do, they, being humans, use their intellects
and creativity to come up with solutions that are most likely to ensure the
good of everyone involved. The sphere of religion and its scholars is law,

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ritual and the afterlife. The much greater part of life is the sphere of the
individual himself or herself and their culture.

You can be a vegan or an American nationalist and have common sense.

In the same way, you can be a Muslim and have common sense. Yes, Islam
provides far more definition (is a much larger conceptual framework) than
veganism and American nationalism, but it in no way replaces our
humanity. Islam is like a mentor that gives us general guidance then lets us
get on with our lives instead of micro-managing every single instance of
thought and action.

And the proof for that is in the thinking and action of Muslims
throughout the world. Unless one believes, like certain pundits and
militant Wahhabis, that most Muslims do not actually understand Islam
or practice it correctly, you have to admit that this Islam that is lived by
the majority of Muslims is Islam.

A religion is not what religious scholars, historians and spectators imagine

it should be; a religion has to be encoded as a set of concepts in the brains
of a population before it acquires any reality whatsoever. That encoded
religion, that conceptual framework in the minds of a population, is the
religion. A religious doctrine can only lead to action if it is encoded in
people’s minds.

Instead of saying that Islam is whatever the religious scholars make of it, as
militant Wahhabis might say, we must instead admit that Islam is
whatever a population is capable of embodying.

The theoretical, ivory tower Islam of Western and Eastern scholars and
pundits belongs to an imaginary world. I call this Islam “fantasy Islam”
because it is largely in the imagination, and its problems, such as Ash’arite
doctrine and the lack of the separation between mosque and state, are
imaginary problems having little bearing on real-world Muslims. Actual
Islam is the Islam embodied by Muslims, and this real-world Islam is not

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hampered by Ash’arite doctrine, and has ideas about governance that are
quite similar to those seen elsewhere in the world.

The problem of the separation of church and state in Islam is largely an

argument over theory; it is a war of ivory towers. Embodied Islam has
shown that it is perfectly capable of living within a state that functions
according to democratic principles, as in Malaysia, even if the religious
scholars have not yet worked out just how this can be possible. The
religious scholars are simply a small demographic within a much larger
society that has ideas of its own and feels completely free to weigh, critique
and qualify what the scholars advocate for.

It is the embodied, practiced Islam that makes the history of Islam, and it
is this Islam that we should think about when we consider the effects that
Islam may have in Europe or elsewhere as it interacts with systems not
established by Muslims.

Sharia law
Due to fearmongering about Islamic law (the Sharia), some American
states have gone to the length of “banning” it. It is assumed that since
Islam asks us to implement Islamic law, this makes Muslims a danger to
the established legal systems of the West. It seems right and just to prevent
Muslims from bringing their heathen laws into the West.

A devout Muslim family uses Islamic law to find out right conduct in
matters of diet, financial transactions, marriage, divorce and inheritance.
Familial religious law is practiced to please God, always within a larger
context of civil law. Muslims, as long as they are not forced to abandon
the consensual conduct parts of their law (the parts that have nothing to do
with the judiciary and can be privately implemented in any almost any
country without breaking the law), are happy to live within a larger
framework of civil law, whether in the East or the West.

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Malaysia has constitutional law that applies to all citizens, Muslim and
non-Muslim, and the majority of Muslims are not up in arms wanting to
bring this system down.

It is true that most Muslim societies contain radicals who believe that all
law should be abolished in favor of what they think is God’s law. But such
people are not taken seriously, the way Marxist radicals in the United
States are not taken seriously when they call for the abolishment of private
property. The Muslim radicals are a minor group of civilians within a
much larger group that considers the legal system a matter of least concern
as long as it guarantees them the liberty to practice their consensual
conduct law that is concerned only with Muslims and their private and
communal lives.

Radicals believe that a top-down approach to enforcing Islamic law will

help create an Islamic utopia; people must be forced to follow Islamic law
for their own good. Such people are counterbalanced by the Muslim
majority that has a grassroots approach to Islamic law; if a country
guarantees you the right to practice consensual conduct law, which is 99%
of Islamic law for a devout Muslim, what remains is an issue of least
concern, something similar to an idealistic political reform that few people
have the time to worry about.

It is true that the fantasy Islam of the religious scholars and radicals poses a
theoretical threat to the Western system. Thankfully, their ideas are
limited to books and preaching that people do not take seriously, and
unless Westerners funnel hundreds of millions of dollars to these radicals
as they did to the Taliban and al-Qaeda, these radicals have no power to
enforce their views; they are limited to airing their resentments, and
people quickly get tired of them.

Muslims, being humans, appreciate the rights of other humans to exist as

they see fit. Islam has not replaced their humanity. In the United States,
the various Christian sects and political groups all have different ideas

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about law and politics, but they have been able to work out their
differences relatively amicably.

The majority of people, Muslim and non-Muslim, do not possess the

intellectual sophistication necessary to think properly about legal reform,
except in cases that touch their lives directly, such as laws legalizing or
prohibiting the consumption of certain substances. In such cases they can
zealously defend their legal ideas against their opposition. But when it
comes to the entire legal system very few people are capable of intelligently
speaking of overhauling it, and Muslims are no exception.

Muslims, by and large, similar to non-Muslims, leave the issue of legal

reform to legal scholars, who are part of legislation systems sanctioned by
their political systems, as in Malaysia. Letting an ordinary Muslim take
charge of this system will likely lead to disaster, which is why the political
systems that are largely upheld by Muslims throughout the Muslim world
prevent such a thing from happening.

The legislature and judiciary operate with sophistication and take the
interests of both Muslims and non-Muslims into account, rather than
acting like militant Wahhabi activists wanting to force everyone to either
declare their humanity by adopting the latest McJihad ideology or be
exiled to ghettos and concentration camps.

I saw a map produced by a Christian organization that showed where the

United States’ 2000 mosques were concentrated. Underneath it, it was
written “WHAT ARE THEY PLANNING?”

Even if we Muslims in the West come to live with the non-Muslims

around us on amicable terms for the moment, who is to say that we will
remain nice if one day we make up the majority in some countries or
cities? Are we just biding our time, waiting until the day we can force
Islam on everyone else?

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While certain religious scholars and radicals, in their fantasy Islam, believe
in top-down Islam, that forcing Islam on others (such as forcing American
women to wear hijab) will do good in the end, the embodied Islam of
Muslim populations has a grassroots view, in which people act by popular
agreement. In a gathering of the dignitaries of a Hawrami village on the
Iran-Iraq border, 1 if a religiously radical cleric states that it is God’s law
62F

that women must veil their faces, and he states that he has bullet-proof
evidence for this, he runs into the stone wall of what we can call the “voice
of the people”, whose women do not wear face veils. They are Muslims,
yet their internal reasoning system is much larger, and epistemologically
above the cleric’s reasoning system. They may politely listen to the cleric
while wishing fervently to leave the man’s presence, and they will not plan
to say anything to their wives and daughters about veils unless it is to joke
about the cleric’s absurd opinions.

The embodied Islam of these Muslims is a human meaning-making

project that has been going on for generations. A point of equilibrium has
been reached where the religion does not take more than it gives; it gives
some form to life but does not stifle it. They pray and fast and adhere to
various rituals and restrictions. But asking them to have their women veil
their faces is taking it a step too far, to them it feels like asking them to take
part in some ridiculous pantomime; they cannot envision their women
veiling their faces, it feels foreign and unnatural.

To these Muslims, forcing a certain dress code on women feels as

unnatural as it feels to an American, although both societies do have
cultural dress codes (female toplessness is not tolerated in either society,
for example). Cosmopolitan Muslims living in the West, like those
Hawrami Muslims, have little energy to spare for worrying about what
women wear. To them it is a matter of culture and personal choice. They
may judge a woman for wearing something too skimpy, the way that non-

1
This is the area that my family comes from.
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Muslim Americans judge her. But while a militant Wahhabi cleric from
Saudi Arabia may think that a woman who shows her hair has gone half
way toward becoming a harlot, these Muslims with their embodied Islam
are perfectly capable of thinking of her within the context of her
American culture, seeing that she hasn’t done anything wrong. Being
devout Muslims, the women among them may wear the hijab, but since in
embodied Islam religion is a grassroots matter, there is no desire to force
Islamic dress on others. It is the height of ignorance to listen to a radical
cleric who says women must be forced to wear the hijab and consider him
representative of Islam when 99% of Muslims disagree with him.

Western Muslims have no trouble navigating the Western world’s public

spheres. A woman who does not wear the hijab is not a stranger, a non-
human, a semi-harlot as a militant Wahhabi may think. In the United
States, the American Muslims I know have busy social lives that include
many non-Muslims, such as friends from their college days. They do not
treat these non-Muslims as somehow less human than Muslims. And
whether a person is Muslim or non-Muslim is the last thing on their
minds when they decide whether they should add them to their contact
lists or social media friend lists.

If we are to think about what might happen to the legal system if Muslims
become the majority population in a Western country, we have to avoid
falling into the trap of using fantasy Islam to make predictions, we must
instead use the often unstated and uncodified but all-too-real embodied
Islam. We also should not listen to what Muslims say, but what they do. A
Muslim may think it is expected of him or her to say that God’s law
should be the law of the land, while in their own lives they may not spare
even a second to thinking of legal reform and may even break Islamic law
themselves when it suits their desires.

What do the Western Muslims who embody Islam plan to do if their

populations get large enough to enable them to use the democratic process
to affect the legal system?
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They are not planning anything, since they are not radicals who think they
can usher in a utopia with a law or two. The majority of Muslims are not
interested in the legal system and its reform. While militant Wahhabis look
forward to overthrowing Western legal systems, the Muslim majority,
similar to the rest of the populations of the West, do not espouse utopian
ideas about remaking society and are happy enough to get on with their
lives unmolested.

Militant Wahhabis and Marxist radicals believe that no sea of blood is too
great to wade through if it can help achieve utopia. Most humans,
whether Muslim, Christian or irreligious, do not share in that vision. It is
enough of a blessing for there to be peace and stability.

But even if the average Muslim is not interested in the law, there is still the
issue of what Muslim legal scholars and politicians might do once they
find their way into the system.

Everyday fearmongering about the Sharia consists of “exposing” a few

areas of Islamic law that sound barbaric and unconscionable. Isn’t there a
danger that Muslim legal scholars will want to make Islamic laws parts of
Western law?
The danger of this happening is infinitesimal, because Muslim legal
scholars are not radicals; they are sophisticated thinkers who are well aware
of the challenges of making Islamic law interface with secular law.
Malaysia’s solution is to have constitutional law that applies to all citizens,
and Islamic law that applies only to Muslims.

Presently, five Malaysian states have laws criminalizing apostasy. It shows

insecurity about Islam that religious scholars believe apostasy should be
punished. They think Islam should function like a mafia that one is
allowed to join, but that one cannot leave. Throughout the Islamic world,
people freely abandon Islam, such as by stopping carrying out religious
duties and not adhering to religious restrictions. As long as they do not
speak up too loudly, they are left alone. This is not ideal, and there is good
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reason to hope that religious freedom will be integrated into Islamic law in
the 21st century due to the existence of a large amount of support for this
among Muslim intellectuals and certain religious scholars, such as
Mahmud Shaltut, chief religious authority of Egypt from 1958 to 1963.

Ali Gomaa, who held the same office from 2003 to 2013, stated that
Muslims have the right to abandon Islam, and that apostasy should only
be punished if it “endangers society”. His position represents important
progress toward solving the apostasy issue, although his reservation
regarding apostasy that may “endanger” society leaves great room for legal
overreach. What he appears to mean is that as long as a person does not
work to cause others to leave Islam, they themselves should be free to
leave. This shows a condescending attitude toward a person’s rights, but
the fact that even religious scholars are supporting tolerance toward
apostasy is a sign of immense progress within the Islamic scholarly
community.

If people are allowed to leave Islam, then Islamic law becomes part of
society’s consensual conduct. People who accept to submit to such laws
when they have the option to leave Islam naturally state by this that they
find sufficient value in Islam to find these laws acceptable. If we consider
Muslims worthy humans whose meaning-making is valid, then we would
not want to deny them the right to have their own system that applies to
themselves, as long as it does not overreach its limits.

How can we be sure that Muslim legal scholars will not force a rigid and
inhuman Islamic system on everyone once they get the chance? We can
know that because they are humans. Because they practice embodied
Islam rather than fantasy Islam. Look anywhere in the Muslim world
(except Wahhabi Saudi Arabia) and you will find that the judiciary and
legislature are in the hands of Muslims with very sophisticated ideas about
the law and with familiarity and appreciation for Roman and French law.
They often have PhD degrees from Western universities. The
constitution-making process in Malaysia and Indonesia made ample
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reference to European constitutions and the issue of religious freedom was

seriously considered, for example. 2 A caricature of what a Muslim
63F

legislature looks like would be old men reading the Quran and medieval
religious literature and making laws without any concern for reason and
conscience. Meanwhile, real Muslim legislatures are operated by
intelligent and sophisticated people. 3 Which one is true Islam, the one
64F

imagined, or the one seen in the real world?

A Westerner who thinks as a tribalist, dealing with Muslims and their

intentions with extreme skepticism, will naturally never like the idea of
any involvement of Muslims with the legal or political system, and will
feel threatened by the thought of any growth in the Muslim population
and the concurrent increase in political and legislative power that comes
with it.

A Westerner who thinks as a humanist, seeing that intelligent and

educated Muslims are also humanists, will see that they share they work
for the same project. If we can envision Muslims, or at least some Muslims,
as humanists, it does not require any stretch of the imagination to expect
them to act honorably, kindly and with empathy toward the non-Muslims
around them. If we see each other as humans, and there is not a tribalist
ideology blocking our empathy for each other, then there is nothing
surprising about us respecting each other and working for a project that
maximizes the happiness of both Muslims and non-Muslims.

2
See Dian A. H. Shah, Constitutions, Religion and Politics in Asia: Indonesia, Malaysia
and Sri Lanka, Cambridge: Cambridge University Press, 2017.
3
Such as the Egyptian legal scholar Abd al-Razzaq al-Sanhuri, mastermind of the
Egyptian Civil Code and the Iraqi Civil Code, which drew amply on American, French,
and Islamic law. He was, naturally, criticized by Islamic scholars for not basing all his
thinking on Islamic law, and as a devout Muslim, I do not necessarily agree with all of his
thinking. But he is representative of a real Muslim legal scholar making sense of a
complex world. See Guy Bechor, The Sanhuri Code, and the Emergence of Modern
Arab Civil Law (1932 to 1949), Leiden and Boston: Brill, 2007.
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Occasionally Muslims are polled about their views of the law, asked
questions like “Do you support Sharia law?” or “Do you support
implementing Sharia law?” or “Do you consider Sharia law superior to
Western law?” and various similar questions that are practically designed
to entrap Muslims into saying something that makes them sound like
foreign invaders, and certain sections of the West’s media run away with
these polls: “MUSLIMS TO OVERTHROW COMMON LAW”,
playing on the tribalist, xenophobic tendencies of some citizens.

If we were to acquire a sociologically sophisticated view of Muslims,

differentiating between fantasy Islam and embodied Islam, and
recognizing that Muslims are humans and operate within a much larger
cultural framework than mere religion, we get a very different picture of
what an increase of Muslims in the West might mean. I do not support a
naively optimistic view of Muslims. I do not expect most Muslims (and
most Christians) to be humanists.

But looking at the dynamics of Muslim societies, it is seen quite clearly

that it is the Muslim intelligentsia, who are often humanists, who matter
most when it comes to matters of law and public policy. It is they who end
up as journalists, politicians and law-makers. The radicals, the ideological
tribalists, make up a minority who have little power over actual Muslim
societies, so that the damage they can do is often very limited. 4 65F

This dynamic can be seen in the Islamic societies of the United States and
Britain, where influential Muslims are almost invariably well-educated
humanists like Tariq Ramadan, Hamza Yusuf, Yasmin Mogahed and
Yasir Qadhi, and where radicals are limited to venting their anger on
Internet blogs that few people read, and much of their spleen, as would be
expected, is directed at other Muslims.

4
Except in cases where there is some (often Western) power sponsoring them, as has been
discussed already. Also See Peter Bergen, Holy War, Inc.: Inside the Secret World of
Osama bin Laden, New York: The Free Press, 2001, 68.
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Like any Westerner, I wouldn’t look forward to having my life and liberty
in the hands of a randomly chosen group of Muslims, regardless of their
piety. I would want people of intelligence and sophistication to be in
charge of legislation and justice. And so it is in the Islamic world.

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5. The Muslim Plan for the World

It is undeniable that some Muslims, including religious scholars, look
forward to one day there existing a new Islamic empire that represents
“true” Islam and that brings back the glory of the olden days. As is usual
with fantasy Islam, the thinking is top-down, the caliphate has to be
established first, then good things will come.

This is the thinking that drives Islamist political parties, who believe in
acquiring power first, then doing good with it. Fortunately, most Muslims
do not find their fantasy land ideologies practical or interesting, therefore
throughout the world the history of Islamism has been one of perpetual
failure.

Among Muslims there are also ideas about the coming of a “Mahdi” who
will establish some holy kingdom before the world ends. Similar to the
way Robert R. Reilly thinks that Ash’arite doctrines are causing a closing
of Muslim minds, there are Western books that study Islamic End Days
literature and make sweeping claims about Muslims, their thinking and
their potential future behavior. They ignore that almost all of that
literature is open to doubt, including the coming of the “Mahdi”, since it

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is not based on the Quran. 1 It largely relies on dubious and likely

66F

fabricated materials. In the view of many Muslims, End Days literature is

entertainment for the masses rather than an intellectually compelling
framework to base one’s thinking on.

The truth of the matter is that among Muslims, there is little agreement
over what a Muslim’s priorities should be and what they should be
working for. Like the Christians of Victorian England, they are happy
enough to just get along. This is good, because, like the Christian society
of Victorian England, it means there is little room for radical ideologies.
Life is peaceful and stable. People do not expect magic solutions to their
problems.

Islam is a democratic religion in that everyone is a civilian. Religious

scholars, intellectuals, free thinkers, radicals, conservatives, modernists,
ultra modernists, feminists, Western spectators and Western saviors all vie
for control of the heart and soul of Islam to reform it, to drag it kicking
and screaming into the new century, to open its eyes, its mind, to elevate
it, to secularize it, to stop it from having such a hold over people’s minds.
All of them largely fail to recognize the limits of their power over human
nature, this human nature that everyone tries to mold, unaware that it is a
sovereign, a self-molder.

A few months before writing these words I randomly happened upon an

online article by Claude Polin, a French professor at Paris-Sorbonne
University that I did not read, except for its first paragraph, which said:

What used to be Western civilization is indeed threatened today

with progressive extinction at the hands of Muslim immigration,

1
Even such a prominent religious scholar Yusuf al-Qaradawi has voiced the opinion that
the “Mahdi” is a fabricated addition to Islam that has no basis in reliable sources. See
Yusuf al-Qaradawi, “Al-ḥalaqa al-thāniya: Iḥtilāl al-masjid al-ḥarām”, al-Qaradawi.net,
October 10, 2011, http://qaradawi.net/life/8/948-2011-10-10-13-56-57.html (accessed via
the Internet Archive on December 24, 2018).
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which considers the West as a worthless relic of a useless past, at

best, or, in the minds of Islam’s more or less hidden leaders, as a
hostile multisecular force to be destroyed, either by sheer violence
or by submerging it under a demographic tsunami. 2 67F

His phrase “Islam’s more or less hidden leaders” is such a sad

misconstruction of Islam that it is almost charming.

Islam has no leaders, and this is its great strength and weakness. Even if all
of the Muslims in the world were wiped out by some calamity, and the
world continued without Islam for 500 years, all it takes is for some
random person to discover a Quran for them to restart Islam anew.

Islam does not work to establish God’s Kingdom on Earth. Islam is best
envisioned as similar to yoga; a person can carry it out daily and expect
health benefits from it, but it does not promise to magically solve their
problems, turn humans into angels or make this world other than what it
is.

Muslims, like bees, are a life form that gives shape to the world, only to go
on to die. There is no bee master plan to turn the whole world into one
big hive, it is sufficient honor for a bee to take part in the dance of a bee’s
existence, and this dance leads to complex and interesting hives that are
not the product of a master plan, but the product of each bee following its
instincts.

Those who envision secret Muslim plans and societies should actually be
far more worried about Islam the way it is. A Leaderless, plan-less
movement cannot be fought. There are no leaders to bribe or kill, no
plans to obstruct. A person has believed the negative propaganda about

2
Claude Polin, “Love Thyself: The West’s Fatal Flaw.” Chronicles Magazine, October 5,
2017,
https://www.chroniclesmagazine.org/2017/November/41/11/magazine/article/10841894/
(retrieved January 28, 2018).
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Muslims may despairingly wonder what one can do about Muslims.

Discovering a hidden organization of shadowy Muslims who have no
good intentions toward the West and prosecuting its leadership will give
one a nice sense of accomplishment. But there is no such accomplishment
to be had.

The best way to envision the functioning and thinking of Muslim

societies and their ideas about the world is to compare them with late 19th
century English society. This society was Christian, yet Christianity was
considered nowhere sufficient to give society everything it needed of
meaning and identity. It was a Christian society that looked outward. In
that society, everyone probably had a relative who saw nothing wrong
with bringing up religion in polite conversation, using it to propound
how society should work and how people should behave. But most people
considered such a person deficient in civility. This is not to say that those
Christians did not let religion affect their lives. For them religion was an
important part of their personal meaning-making projects and strongly
affected their behavior, but they would have found it insulting to be
considered “Christians” only, as if that said everything one needed to
know about them.

The same applies to the Muslims I am describing. There is a reason why

“Islamic” social media networks, magazines and newspapers almost all
invariably fail. An “Islamic” alternative to Facebook sounds useless to
Muslims (some, out of a sense of religious duty, may praise the idea while
never actually wanting to use it). Muslim users of social media in the West
almost all invariably have non-Muslims in their networks. An “Islamic”
social media network narrows down the scope of their lives. It does not do
justice to the complex cultural lives they lead.

The embodied Islam of Muslim populations, compared to the embodied

Christianity of Christian populations, are extremely similar in their real-
world consequences. When reading novels like Pride and Prejudice, I was
always amazed at how Islamic the ways of thinking and behavior of the
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characters were. Certainly my father did not drink wine like Mr. Bennet,
but the social atmosphere is so similar to the social atmosphere of my
Iranian Sunni background that I could have been reading a novel about a
Muslim society. The same extends to later works by Christians, such as
The Lord of the Rings by Tolkien and the Harry Potter novels by
Rowling. There is nothing in the human fabric of these novels, in their
ideas and ideals, that feel foreign to me. The characters in these novels
could have been Muslim; “Islamizing” the novels would only cause
minute aesthetic changes. For example, the people of Rohan would not
drink wine when celebrating weddings.

J. K. Rowling, Dostoevsky and Shakespeare are bestselling authors in Iran,

according to Adinehbook.com, one of Iran’s major online booksellers.

Comparing cosmopolitan Muslim societies of today to the cosmopolitan

Christian societies of the 19th century is a very fruitful exercise. If we focus
on religious discourse among Muslims and compare that to religious
discourse among Christians, we get the misleading idea that the two
communities are fundamentally different. But if we look at the embodied
Islam of today’s cosmopolitan Muslims to the embodied Christianity of
late 19th century England, we see two very similar societies whose
differences are aesthetic rather than essential.

For a Westerner, it is of course not easy, and in fact often quite impossible,
to get a true sense of the experience of embodied Islam. George Orwell
writes:

It is quite easy to be on terms of intimacy with a foreign

‘intellectual’, but it is not at all easy to be on terms of intimacy
with an ordinary respectable foreigner of the middle class. How
many Englishmen have seen the inside of an ordinary French
bourgeois family, for instance? Probably it would be quite

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impossible to do so, short of marrying into it. And it is rather

similar with the English working class. 3 68F

Orwell beautifully sums up the difficulty in understanding the inner life

of a foreign society, and it is this very same problem that has made it so
difficult for Westerners to understand Islam. To understand Muslims, it is
not sufficient merely to spend time in a Middle Eastern country. It is quite
possible for a Westerner to spend a decade or more in an Oriental country
only to go back home with nothing but a large bag of prejudices, as so
many British colonial servants did.

Westerners who have the best understanding of Islam, as Orwell predicts

above, are those who have married into Muslim families. Even Western
converts to Islam can have highly inaccurate pictures of the functioning of
Muslim societies. They can occasionally be observed on the Internet
complaining about how none of the Muslims they meet act as the
Muslims of their imaginations. It can take them quite a long time to come
to terms with the fact that self-consciously religious people are always a
minority whether in Muslim or Christian societies, and that most believers
by and large judge things based on custom and do not often think to
differentiate between what is religious and what is merely cultural.

A Westerner who wants to find out what will happen if the number of
Muslims increases can look at the Muslim middle class of Cairo, Turkey,
Tehran and Kuala Lumpur when they get the rare opportunity to do so
and see how they conduct themselves. They are busy as intellectuals,
researchers, scientists and professionals doing what they can to make the
world a better place. Their daughters go to university, write books and
read even more books. What is on their minds is not Islamic law and
Islamic plans, it is solving the problems they see around them.

3
George Orwell, The Road to Wigan Pier, 186.
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God’s stewards
A faithful Muslim eager to live a useful life will naturally look in the
Quran to find out if God has any pointers to give regarding what they
should do with their lives. For radicals wishing to destroy society then
rebuild it, the Quran is vexingly deficient when it comes to utopian ideas.
A Muslim who carefully reads the Quran learns that a Muslim’s purpose
in life is to be God’s steward. In a farming society, a steward is someone
who takes care of a farm when the master is absent, for example when the
master goes on a long journey abroad. Stewardship is the purpose of
humanity:

When your Lord said to the angels, “I am placing a steward [i.e.

Adam] on Earth.” 4 69F

It is He who made you stewards on the earth, and raised some of

you in ranks over others, in order to test you through what He has
given you. Your Lord is Quick in retribution, and He is Forgiving
and Merciful. 5 70F

13. We destroyed generations before you when they did wrong.

Their messengers came to them with clear signs, but they would
not believe. Thus We requite the sinful people. 14. Then We made
you stewards on earth after them, to see how you would behave. 6 71F

It is He who made you stewards on earth. Whoever disbelieves, his

disbelief will recoil upon him. The disbelief of the disbelievers
adds only to their Lord’s disfavor of them. The disbelief of the
disbelievers adds only to their perdition. 7 72F

4
The Quran, verse 2:30.
5
The Quran, verse 6:165.
6
The Quran, verses 10:13-14.
7
The Quran, verse 35:39.
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‘O David, We have made you a steward in the land, so judge

between the people with justice, and do not follow desire, lest it
diverts you from God’s path. Those who stray from God’s path
will have a painful punishment, for having ignored the Day of
Account.’ 8 73F

The Arabic word for ‘steward’ is khalīfa, which is often translated as

“successor”, “deputy” and “vicegerent” in translations of the Quran. The
word “steward”, however, expresses its meaning better. A Muslim is a
steward who looks after the earth in the apparent absence of its master. A
steward cares for the land and manages it for the sake of the master, taking
the master’s wishes into account, but having great freedom to use his or
her own creativity.

Muslims, as God’s stewards, do what they can to promote what is good

and to reduce what is evil and harmful. And this means for every Muslim
to do what is best with what they have wherever they are. Every single
good act done in this world is an act of stewardship, and thus an act of
worship, whether it is the planting of a tree, helping a friend in need, or
donating money to a scientific research institute with the aim of making
the world a better place. To make the world a better place, to leave it
better than you found it, is to be a steward, and by extension this is what it
means to be a Muslim.

In Islam, there is no utopian goal to achieve. Even if we create a worldwide

caliphate that rules the world for the next 500 years, it too will perish like
all the caliphates before it. Whether we rule or are ruled, whether we are
weak or strong, it does not matter; what matters is to do good with the
time given us.

8
The Quran, verse 38:26.
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The Quran teaches a long view of history that is best expressed in the
thinking of the elves in Tolkien’s Lord of the Rings novels. The elven lord
Elrond says:

I have seen three ages 9 in the West of the world, and many defeats,
74F

and many fruitless victories.

The Quran’s long view of history teaches that the end never justifies the
means. Even if we establish what we suppose to be a state that best
represents God’s wishes, any evil we do in the process will be counted
against us. This is a crucial moral teaching that is opposed to the
utopianism of Marxists and various other man-made ideologies that
always justify evil and murder if it is done for a supposed greater good.
The Quran, in fact, goes to an extreme length to teach its lesson that the
end never justifies the means:

Because of that We ordained for the Children of Israel: that

whoever kills a person—unless it is for murder or corruption on
earth—it is as if he killed the whole of mankind; and whoever
saves it, it is as if he saved the whole of mankind. Our messengers
came to them with clarifications, but even after that, many of
them continue to commit excesses in the land. 10 75F

Killing an innocent person is the same as killing all of humanity. There is a

mathematics of infinity in this; the life of a human is of infinite worth,
meaning that no expected good, no matter how great, not even the
founding of the world’s greatest and happiest empire, justifies the killing
of a single innocent person.

I can think of no greater affirmation of the transcendence of the human

individual and no greater obstruction to Marxist-style utopianism. The
verse’s other teaching that saving a single life is like saving all of humanity,

9
In Tolkien’s legendarium, these ages span many thousands of years.
10
The Quran, verse 5:32.
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is equally important. A glorious victory that is accomplished partly

through evil might be of little worth compared to uplifting a single human
soul.

The Quran’s view of history is wise and sad. It deflates glory by teaching
that it always comes to an end. It deflates human arrogance by teaching
that nothing we achieve will last forever except the good we do that God
records for us. It does not teach hopelessness, however. A steward has
duties that he or she must carry out, and that means they must try to be
the best they can be wherever they are. It teaches to work for good but to
not get carried away by this, like it happens to so many, by teaching that
hurting even a single human is a grave sin no matter what we hope to
accomplish.

Westerners who learn that there are positive and constructive

interpretations of Islam, and that there also are negative and dangerous
interpretations, go on to worry about the bad interpretations taking over.
Am I not just one moderate voice among a sea of radicals? What defenses
do Muslim societies have against radicalism? We have a very strong
defense, and that is our humanity. Muslims, being humans, are blessed
with reason and conscience. Coming into contact with non-Muslims, they
are capable of appreciating the humanity in them and empathizing with
them. No Muslim I know will happily watch a Christian girl get tortured,
they would in fact do their best to stop it. Their empathy for this girl is
not due to theological principles. They do not need to go look it up in an
Islamic law reference whether empathy for Christian girls is allowed. It is
due to their being human and their not believing in a tribalist ideology
that dehumanizes outsiders.
Our humanity is sufficient for us as Muslims to make us good and kind
people who are not intent on turning this world into Hell. Our history
and our present shows this. Radicals like militant Wahhabis have never
been able to take charge except with the support of powerful sponsors,
such as the Saudi family in Saudi Arabia and the CIA in Afghanistan.
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Muslims, of course, are not paragons of virtue. They are subject to all of
the human weaknesses and vices. But they are humans who also embody
the same morality that built Western civilization. In Tolkien’s Return of
the King, Gandalf says:

But I will say this: the rule of no realm is mine, neither of Gondor
nor any other, great or small. But all worthy things that are in peril
as the world now stands, those are my care. And for my part, I
shall not wholly fail of my task, though Gondor should perish, if
anything passes through this night that can still grow fair or bear
fruit and flower again in days to come. For I also am a steward.
Did you not know?

The character of Gandalf represents what an ideal Muslim would be in

this world. Gandalf arrives at Middle Earth (where the story takes place),
spends his entire time improving, protecting, educating, not expecting
anything in return, never seeking power, and expecting to one day leave it
all behind, as he does at the end of the story. I like to use the example of
Gandalf because he is a Western character created by a Christian man.
This highest ideal that this Christian man could conceive of gets amazingly
close to the highest ideal of Islam, showing the closeness of Islam and
Christianity once we can get beyond technicalities and see what truly
drives Muslims/Christians. Tolkien’s embodied Christianity is very similar
to my embodied Islam.

A Muslim is like a steward who watches over a farm with a sense of duty,
knowing that he or she is not its master and that one day he or she will
leave it. This stewardship does not seek mastery. It does not
condescendingly look down on the world, wanting to control it and
remake it for the benefit of the unwashed peasants, like Marxism does. It
rather approaches humanity with a sense of respect, honoring it, being
considerate toward it, recognizing the dignity of its own meaning-making
projects then wanting to do good where it can, without force, but with

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gentle persuasion. The steward treats his or her fellow humans as equals,
claiming no authority beyond speaking the truth.

A Muslim, unlike Gandalf, is denied the pleasure of considering

themselves crucial to the course of history. History does not depend on
my success or failure. Even if I fail, even if all my works are lost, God is
capable of raising another person like me in very little time the way he
measures time. This denies us the pleasure of self-importance, while
bestowing upon us the pleasure of knowing that we cannot fail. God is
already in charge, so nothing we can do can add to his power.

Rebels, radicals, revolutionaries and fundamentalists are closet aristocrats,

as was recognized by Frank Herbert. 11 They patronizingly look down on
76F

the masses, invalidating the meaning-making project of ordinary mortals,

considering themselves the chosen elite who see through the mirages that
the gullible masses cannot see through, and who will remake the world in
their own image. They always create a feudal mini-aristocracy with
themselves at the top, making decisions for everyone else, always with
everyone else’s good in mind, of course. A Marxist radical has no plans for
being a peasant in Siberia, contributing in their little way to the
communist project. They want to be in Moscow at the heart of things,
part of a celebrated, powerful and conceitedly benevolent elite that decides
things for everyone else. Those who oppose the revolution of course
should be shot and wiped out like insects, it is for the greater good.
A Muslim steward is exactly what the above are not. A defining
characteristic of Muslim stewardship is the non-seeking of power, which is
a very morally demanding requirement. We like to think that we need to
gain power in order to do good. The Quran teaches to do good right now,
without regard for power.

11
See Frank Herbert, The God Emperor of Dune.
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Whoever seeks glory, then [let them know that] to God belongs
all glory… 12
77F

All doers of good run the risk of becoming tyrants in the name of the
greater good. It is very morally demanding to remain humble, to actually
respect other humans and listen to them, when one thinks of themselves
as a doer of God’s will, one whose actions are sanctioned by the
Transcendent. A Muslim, eager to do good and spread God’s message,
may fervently wish to increase the number of Muslims, which should help
achieve some imagined utopia. But the Quran deflates these glorious
hopes:

Had your Lord willed, everyone on earth would have believed.

Will you then compel people to become believers? 13 78F

6. Perhaps you may destroy yourself with grief, chasing after

them, if they do not believe in this information. 7. [But] We made
what is upon the earth an ornament for it, to test them as to which
of them is best in conduct. 8. And We will turn what is on it into
barren waste. 14 79F

The second passage quoted above, speaking to someone who is upset that
the people around them refuse to live up to their expectations, reminds
the reader that this world is a testing hall and that it will one day become a
barren waste, so why be so eager, why let desire overcome you, even if it is
desire to do good?

Being a doer of good also runs the risk of being a busybody who does
more harm than good with their good intentions. The ideal steward gets
beyond this too. By respecting other humans as sovereign meaning-
makers, they have a humble approach that admits mistakes and claims no

12
The Quran, verse 35:10.
13
The Quran, verse 10:99.
14
The Quran, verse 18:6-8.
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divine sanction or guidance. All power-seeking, glory-seeking and

influence-seeking are shunned. If they deserve power, God will grant it, if
and when he chooses. Stewards are the servants of an all-powerful master
who is already in charge of the universe and who lacks nothing; a steward
cannot do God any favors. God has zero need for the steward; rather, any
role granted to the steward is a favor from God.

The above is an ideal that Muslims can hope to emulate, although most of
them necessarily do not achieve it. And the majority of Muslims will likely
not be able to describe their role in the above terms. A Muslim who reads
the Quran dedicatedly is gently nudged along to recognize and avoid
mistake after mistake until they form a vague modus operandi that is to
some degree like that of a steward of God. They know that they should
not be attached to wealth, to power, to results, always being reminded that
this world will end sooner or later, always being told to be kind and
forgiving and to do good deeds, and all of these slowly narrow down the
scope of possible behavior in the name of God, so that a Muslim who is a
dedicated follower of the Quran can, in most circumstances, know the
pitfalls to avoid. Through years of falling, of making mistakes, of
achieving fruitless victories, and of being reminded and taught by the
Quran, a devout and religiously eager Muslim’s character is slowly
developed into that of a steward.

By learning all the things that a Muslim should not be, a Muslim learns
what they should be. And along the way, they are offered various Gandalf-
like characters in the Quran that they are encouraged to emulate. Gandalf,
of course, being a divinely-sent guide who helps humanity then leaves, is
almost certainly inspired by the Biblical/Quranic prophets.

All of the lovers of the Quran I have met have been kind, compassionate
humanists who can appreciate the humanity even in those who disagree

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with them and oppose them. 15 The effect of the Quran’s teachings is very
80F

clear for those willing to see it. Extremism only results when the Quranic
program is abandoned for a man-made program, often put forward by a
prominent thinker who replaces the stewardship core of the Quran with a
focus on seeking power in the name of the greater good.

Political Islam
To not seek power but try to do good, relying on God, will naturally feel
naïve, especially for young people who are eager for action and glory. It
may sound like nothing but foolishness to not want to seize the world and
make it better, and certainly this is how some will interpret these views
about God’s stewards. But if there is a God, and if he is as he says he is in
the Quran, then the steward’s mode of behavior makes perfect sense. The
Quran teaches that, when it comes to power, the game is already over.
God is already in charge and he needs no favors. What he wants is just one
thing:

1. Blessed is He in whose hand is the sovereignty, and Who has

power over everything. 2. He who created death and life—to test
you as to which of you is better in conduct. He is the Almighty,
the Forgiving. 1681F

We are in the presence of an all-powerful Mentor-King; while we cannot

do him any favors, and while he already has total power, he is interested in
seeing what we will do. He is interested in seeing us work toward the

15
One of the greatest lovers of the Quran in the 20th century was the Quran philosopher
Muḥammad ʿAbdallāh Drāz, famous for his compassionate, humanistic worldview. See
M. A. Draz, The Moral World of the Qur’an, New York: I.B. Tauris, 2008. See also
Aḥmad Muṣtafā Faḍlīya (ed.), Muḥammad ʿAbdallāh Drāz: Dirāsāt wa-Buḥūth bi-
Aqlām Talāmidhatih wa-Muʿāṣirīh, Cairo and Kuwait: Dār al-Qalam, 2007.
16
The Quran, verses 67:1-2.
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highest ideals we can imagine. This world is nothing but God’s factory for
producing humans who worked toward those ideals.

To a person who does not believe in the metaphysical, a belief system that
rejects power may sound self-defeating. How can one hope to do good if
one lacks power? If the metaphysical did not exist, it would naturally
make sense to seek power, to act according to the physical laws of the
world, including sociological laws.

But if the metaphysical exists, if the God of the Quran is a true God, and
if one believes in him, then it makes sense to take him at his word; to do as
he says, rather than as our human desires would have us do. As Muslims
who believe in the Quran, we believe that all power already belongs to
God, therefore what must be sought is what is with God, not what is with
people.

The ideal of the steward explains Islam’s difficult relationship with

politics. All party politics is about seeking power; every political party’s
founding myth is “We will gain power then do good with it!” The point
of a political party is to pool the wealth, talents and, in short, power of a
large group of people to make it more likely for them to overcome other
powers.

An ideal steward does not seek power; therefore he or she cannot be part
of a political party without suffering inner moral conflict. To them
politics is a game for power-hungry, pathological personalities, or naïve
do-gooders.

While Islamists have a top-down view, where they have to be at the top to
force goodness on everyone else, Muslim populations have a grassroots
view, the view that if everyone were good and wholesome inside, the
country’s leadership would be good and wholesome. The example of
Muhammad and Saladin support this grassroots view, and so does the
Quran:

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God does not change the condition of a people until they change
what is within themselves/their souls. 17 82F

God has promised those of you who believe and do righteous

deeds, that He will make them established stewards on earth, as
He made those before them established stewards, and He will
establish for them their religion—which He has approved for
them—and He will substitute security in place of their fear… 18
83F

128. Moses said to his people, “Seek help in God, and be patient.
The earth belongs to God. He gives it in inheritance to whomever
He wills of His servants, and the future belongs to the righteous.”
129. They said, “We were persecuted before you came to us, and
after you came to us.” He said, “Perhaps your Lord will destroy
your enemy, and make you established stewards in the land; then
He will see how you behave.” 19 84F

The last passage with Moses shows the opinion of one of the Quran’s
main characters when it comes to politics. He calls his followers to be
patient and tells them that God may choose to one day make them
powerful. He does not tell them to seek power or to be up in arms against
the Pharaoh. Muhammad’s life shows the same pattern. Despite years of
persecution, abuse and torture, his followers patiently took it all without
striking back and without organizing into a mob or militia. In the end,
God’s promise came true the way it came true for Moses’ people;
Muhammad was invited to become the ruler of the city-state of Medina,
and from there a worldwide power was established, that was soon to be
corrupted and turned into an instrument of evil and injustice, again,
similar to the story of the people of Moses, who, no sooner had they been

17
The Quran, from verse 13:11.
18
The Quran, verse 24:55.
19
The Quran, verses 7:128-129.
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established in Canaan than they started to worship other gods and engage
in evil.

None of the prophets mentioned in the Quran took part in a power

struggle as part of furthering their message. Moses did not try to stir up a
rebellion against Pharaoh despite the hundreds of thousands of Hebrews
who probably took him seriously. The prophets try to effect reform
within the existing power structure, through persuasion rather than force.
They often attract a following of largely poor and powerless people. They
are laughed at and are threatened with expulsion. The prophet and his
followers endure until God grants them refuge and safety, such as in the
form of Muhammad’s migration to Medina. Only then he had to be
involved in politics.

While the Quran’s teachings and its long view of history strongly
discourage political power-seeking, they do not discourage political
activism. The great stewards of the Quran were people who spoke up
against evil and injustice and tried to make things better. In fact, it appears
that part of the function of a steward is to be a gadfly to the strong and
powerful:

And to Median, [We sent] their brother Shuayb. He said, “O my

people, worship God; you have no god other than Him. A clear
proof has come to you from your Lord. Give full measure and
weight, and do not cheat people out of their rights, and do not
corrupt the land once it has been set right. This is better for you, if
you are believers.” “And do not lurk on every path, making threats
and turning away from the path of God those who believe in
Him, seeking to distort it. And remember how you were few, and
how He made you numerous. So note the consequences for the
corrupters.”…The arrogant elite among his people said, “O
Shuʿayb, We will evict you from our town, along with those who

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believe with you, unless you return to our religion.” He said,

“Even if we are unwilling?” 20 85F

We meet this same steward in another passage where we meet the only
instance of the word “reform” in the Quran:

88. He said, “O my people, have you considered? What if I have

clear evidence from my Lord, and He has given me good
livelihood from Himself? I have no desire to do what I forbid you
from doing. I desire nothing but reform, as far as I can. My success
lies only with God. In Him I trust, and to Him I turn.”

89. “O my people, let not your hostility towards me cause you to

suffer what was suffered by the people of Noah, or the people of
Hud, or the people of Saleh. The people of Lot are not far away
from you.”

90. “And ask your Lord for forgiveness, and repent to Him. My
Lord is Merciful and Loving.”

91. They said, “O Shuayb, we do not understand much of what

you say, and we see that you are weak among us. Were it not for
your tribe, we would have stoned you. You are of no value to
us.” 21
86F

Shuayb is such an annoyance to the power elite of Median that they

threaten to stone him to death. His ideas about financial reform are met as
follows, which is one of the rare places in the Quran where we see sarcasm
used:

20
The Quran, verses 7:85, 86 and 88.
21
The Quran, verses 11:88-91.
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They said, “O Shuayb, does your prayer command you that we

abandon what our ancestors worshiped, or doing with our wealth
what we want? You are the one who is intelligent and wise.” 22 87F

Muslim stewards, who are meant to emulate these stewards before them, 23 88F

are called, through following their example, to be political activists and

reformers without being power-seekers. It is perhaps every politician’s wish
to be allowed to do whatever they think is good without being taken to
task for it, and for most politicians, this often means doing evil in the
name of the greater good, something that is wholly rejected by Islamic
morality. Muslims are taught to think that all power belongs to God. This
teaches them to not be intimidated by powerful people. A steward looks
at a king or dictator and sees them become a footnote in the history of
such and such 100 years from now. It is an annoyance and a challenge for
the elite oligarchy of a nation to not be taken seriously; for their wealth
and power to be devalued and their authority rejected whenever they
justify evil in the name of good. And that is exactly what the ideal steward
does.

The ideal stewards are also perhaps the ideal citizens of a democracy,
because they hold politicians to the highest standards and take them to
account whenever they deviate. They cannot be silenced or intimidated
because they do not take the world and its powers seriously. They cannot
be bought with promises of wealth and power because they reject these
things, believing that the wealth and power that God grants is better. And
since they themselves do not partake in the game of politics, they have no
attachment that blinds them. They critique everyone and speak their

22
The Quran, verse 11:87.
23
The Quran, in reference to the prophets who came before Muhammad, such as
Shuayb, has this to say: ‘Those are they to whom We gave the Book, and wisdom, and
prophethood. If these reject them, We have entrusted them to others who do not reject
them. Those are they whom God has guided, so follow their guidance. Say, ‘I ask of you
no compensation for it; it is just a reminder for all mankind.’ (The Quran, verses 6:89-90)
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minds freely, considering none too holy or dangerous to be critiqued.

Ideal stewards are threats to established power whether they are in a
Muslim or non-Muslim country, unless the power is truly benign and
benevolent. In Saudi Arabia they would criticize the excesses of the Saudi
family, the evils of Saudi’s servility to the United States, the evils and
corruptions seen in their own neighborhoods and towns. In the United
States, instead of acting like an interest group that allies itself with
whatever politician who promises Muslims good things, they judge
everything the way God would judge them. A politician who tries to woo
Muslims but has a record of supporting unethical corporations will be
judged by that record by a true steward.

The Muslim population, like any population, is subject to manipulation

and intimidation. The above only describes the ideal steward that the
pious and intelligent among the Muslims try to emulate.

While political power-seeking is rejected by the best Muslims, political

activism is not. A Muslim can be involved in all kinds of activities meant
to reduce corruption and create reform, as long it does not involve power-
seeking. Instead of creating the American Muslim Party that seeks to gain
power to do good, they donate their money to institutes that seek to hold
the government accountable, or they themselves work as writers,
journalists and activists working for various political causes.

Turkey’s Muslims support Recep Tayyip Erdoğan because he is a

charismatic personality who promises to work toward empowering the
Turks. The fantasy Islam view would seek to find in Erdoğan an
embodiment of Islam, then it would seek to generalize this; this is what
Islam looks like if it were to be allowed to gain power.

In reality, had Turkey been an entirely Christian country, an Erdoğan

would still have been very much possible; a populist who seeks power in
the name of nationalism and caters to the religious feelings of the
population is nothing special. This is what any clever populist would do,

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and this is what many Eastern European leaders do to attract Christian

voters.

Egypt’s Muslim Brotherhood has tried to spread its ideology of seeking

power in the name of the greater good to the rest of the world, yet despite
the fact that it has a moderate Sunni ideology, its history has been a
history of perpetual failure. Even though its various offshoots claim to
have nothing in mind but the betterment of Muslims, Muslims, being
humans with independent and skeptical minds, judge them as humans do.
The Islamist parties may claim to have the best ideas about how society
should function, their ranks may even contain certain individuals admired
for their piety and sincerity, yet due to their politicized nature, the average
Muslim feels uncomfortable associating with them; there is no compelling
reason to do so, and the existence of hierarchies of power within these
organizations makes them feel dirty to Muslims. Even if a Muslim has a
positive view of them, joining them feels like losing one’s independence
and freedom, since one immediately becomes subservient to the party’s
power structure.

The translation of the Western institution of a political party into an

“Islamic” one leads to inherent contradictions and dysfunctions. The
Quran teaches an extreme egalitarianism where no person is superior to
any other and where every person retains the right to critique any other.
The Islamic political party invariably clashes with this framework of
thought; for a self-respecting intellectual to join them is to degrade himself
or herself. One automatically becomes associated with a power structure
full of individuals of questionable sincerity (even if a few are known to be
sincere). This attachment to this structure is a loss of intellectual
independence and a loss of the God-given freedom of the soul, and it
always feels too similar to associating oneself with the rich and powerful
for it to feel elevating, regardless of one’s intentions for joining the party.

In the Kurdistan region of Iraq (population over 5 million), there are

multiple moderate Islamist parties seeking power, the main one
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considering itself the Kurdish branch of the Muslim Brotherhood.

Despite the fact that the region is a Muslim-majority, Sunni-majority
region, these parties have had little success, even among devout Muslims.

When it comes to an Islamist party, the individuals working for it are

judged individually. Some of them are the butts of jokes, others are
admired. And to devout Muslims, joining the party feels like taking part
in some ridiculous pantomime, the way joining a political party feels to
many Americans and Europeans. It feels especially degrading to an
intelligent person who values their own independence of mind. They
may, of course, vote for an Islamist candidate in a local election if they
consider him or her to be sincere and worthy, or if they consider him or
her the lesser evil compared to other candidates.

The example of the failure of political Islam to gain ground in Iraqi

Kurdistan has been repeated everywhere else in the Islamic world. When
the Islamic world is given a chance to function on its own without foreign
interference, as in Malaysia, what comes about is a very Western-style
civilization where Islamists have little reach. Muslims, rather than giving
into Islamist hysteria, remain culturally conservative, respecting their
institutions and shunning radicals.

Iran had a democratic government that was overthrown by the CIA and
British intelligence. 24 A violent and incompetent military dictator was
89F

reinstated, whose forced secularization project and all-powerful police

state engendered sufficient hatred and disgust among the Iranian
population that they were glad to accept any alternative. The Islamist
Ayatollah Khomeini exploited this opportunity, attracting both the
religious and the secular through professing respect for the principles of

24
See Stephen Kinzer, Overthrow: America’s Century of Regime Change from Hawaii to
Iraq, New York: Macmillan, 2007.
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democracy and religious freedom. 25 After gaining power, Khomeini

90F

quickly moved to secure his position, making himself absolute ruler, with
direct control of the military and the political process. 26 91F

It would be a mistake to see in Iran an expression of the natural tendencies

of a Muslim people. Iran is what happens when a country is made the
plaything of Western powers that support a despotic dictator and his
police state. Khomeini appeared at the right time and was given constant
coverage by the West’s media during his stay in France, helping convince
the Iranians that he was their natural leader against the tyrannical Shah. 27 92F

Khomeini did not show his true colors until months after the founding of
the revolutionary government, and for a few years into his rule, the
pretense of true democracy was maintained.

I consider the failure of political Islam a good thing despite the fact that I
consider many of the people involved in it good people, and despite the
fact that I believe them when they say they have the best of intentions,
because political Islam always ends up being a vehicle for oppression if it
achieves its goal of gaining power.

To clarify the problem with political Islam, let’s think of an imaginary

Muslim village in which there is an Islamist who wants to create his own
political party. The Islamist thinks, ‘If only everyone joined this party,
we’d be able to do so much good!’ This thought, in itself, is dehumanizing
toward his fellow humans, because it ignores the fact that many among his
fellow villagers could have powerful human reasons for not associating
with him and his friends, and for not wanting to belong to a power
structure that operates in parallel to the one already in force (law, custom,

25
For Khomeini’s relationship with the Sunni Kurds and his later betrayal, see Ezzatyar,
The Last Mufti of Iranian Kurdistan.
26
See Robin Wright, In the Name of God: The Khomeini Decade, New York: Simon &
Schuster, 1989.
27
Ibid.
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friendship and social positions). Perhaps they remember his past, and
knowing that he is not infallible, are not comfortable with giving him
even more power.

The Islamist has to believe in the utopian but inhuman idea that everyone
could become a member of his party. It is only in the heights of arrogance
that a person cannot see that people could have thousands of reasons for
not wanting to join him. What occurs in reality is that the Islamist is able
to attract a following of like-minded people, closet aristocrats who, just
like Marxists, think they should think for the benefit of everyone else and
make their decisions for them. The party grows until it attracts perhaps 5%
of the village’s population, more if it has wealthy backers. 28 Then it stalls.
93F

Unless a preponderance of unfortunate circumstances enables them to

gain power as happened in Iran, the party will remain on the margins of
society. People may appreciate any good they do, they may even befriend
them closely, but they will not submit themselves to it.

The reason that Muslims do not join Islamist parties is the same reason
that most Americans do not join political parties. Americans may identify
more with one party than another; the Republican Party continues to
profess some allegiance to Christian morality, and this helps attract devout
Christian voters. But the parties are not treated as representative of the
heart and soul of the population; they are rather treated like artificial
structures, similar to corporations. They are not the will of the people;
they are the will of the people who work for the party.

Similar attitudes can be seen among Muslims toward Islamist parties. Even
in a conservatively Muslim country like Egypt, in the 2012 presidential
elections, the Brotherhood candidate Mohammed Morsi won by a narrow
margin over the secular candidate Ahmed Shafik (51.73% versus 48.27%).

28
Iran is a major financial backer of Iraqi Kurdistan’s Sunni Islamist parties as I have seen
admitted by the leaders of these parties on Kurdish television. Iran finds them useful in
spreading its influence over the region.
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Morsi’s government, reflecting the usual Islamist mindset (as is also seen
in Erdoğan’s Turkey), tried to give itself sweeping powers, leading to
violent protests and opening the way for the Western-backed coup the
ousted him. 29 Morsi appeared to be a sincere and a well-meaning leader,
94F

but this does not excuse his lack of interest in dealing with his detractors
on equal terms. Feeling himself blocked and hindered at every turn by the
seculars, he tried to give himself the leverage of power in order to
overcome these obstacles. This is not stewardly behavior, since a steward
works through persuasion rather than compulsion. His thinking was
probably that he could do so much good if only these dinosaurs left over
from the previous regime could be taken out of the way. His wish for
leverage was nothing more than a wish for overcoming the will of nearly
half the population supposedly for their own good. This is not civilized
behavior, since it discounts the human sovereignty of this section of the
population. If he had been rightly respectful of his fellow humans, he
would have worked to create a new political system that equally pleased
the seculars. This would have meant creating a secular government that
respected religious freedom and that did not impose Islam on secular
citizens.

If a Western country ends up having a population that is half Muslim, this

in no way suggests that this would open the way for an Islamist takeover
of the government. Islamists have failed miserably in the heartlands of
Islam, it is sheer fantasy to think that they would have more success in the
West. Over half of Albania’s population is Muslim, yet it has a stable
Western-style government. The president is Ilir Meta, a Muslim who
claims adherence to Islamic values, yet he is indistinguishable from any
Western statesman in his manners and politics.

29
Daniel Steinvorth and Volkhard Windfuhr, “Egyptian Revolutionaries Take on
Radical Islam.” Der Spiegel, November 26, 2012,
http://www.spiegel.de/international/world/egypt-at-a-crossroads-after-morsi-grants-
himself-sweeping-powers-a-869291.html (accessed December 25, 2018).
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Similar to so many other issues concerning Muslims, the issue of Islam

and politics has a “fantasy Islam” version imbibed with the worst
prejudices, and a real-world version that is complex and full of human
elements.

Jihad
It is a fact that up to the 20th century there was a mainstream view that
jihad (literally “striving in the way of God”) was meant as a military
endeavor aimed at the constant expansion of Islam. Taking such views
seriously, as representative of Islam-the-sociological-phenomenon, is like
reading the sermons of the Catholic Church in support of the Crusades as
representative of Christianity.

The vagueness of the concept of jihad in the Quran lends itself to many
interpretations. The religious scholars, from their ivory towers, continued
to favor the interpretation that jihad was a call to constant expansion. The
Muslims were the good guys, so it only made sense to spread this goodness
as far and wide as possible, and to only make peace with the infidels only
when too weak to carry jihad forth.

The world-jihad idea continued to survive in the madrasas of the scholars

while the real world around them completely ignored it. Muslim states
maintained diplomatic ties with those around them and acted similar to
non-Muslim states, dealing with the world according to the needs of the
time. The concept of jihad continued to be used by rulers who wished to
drum up support for their wars, but the theoretical idea of permanent,
non-stop jihad was just that, a theory, that was used when convenient
without defining the modus operandi of any Muslim government.
It has been common to take the scholars at their word, completely ignore
history, and paint the picture of Islam as a permanently aggressive force
that can never live in peace with the outside. One should distinguish
between the fantasy Islam of the scholars and the real-world Islam

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embodied by Muslim populations. It is completely irrelevant what scholars

write in their books if the average Muslim does not take their writings on
some topic seriously. And this has been exactly the case when it comes to
jihad. There is no urgent need for reform of the Islamic literature to
prevent the Middle East from blowing up as some reformers think. The
overwhelming majority of Muslims themselves stand against Jihadi
ideologies because they have a human understanding of the world around
them and know that the utopia promised by Jihadism is complete
nonsense, and the American-trained head-cutters in Afghanistan, Iraq and
Syria provide ample proof to Muslims for the horror and misery that
Jihadism promises. For Muslims, it is not necessary for the jihad to be
taken out of their medieval books for them to be safe from Jihadism; being
blessed with living somewhere that is not relevant to the United States’
geopolitical goals, such as Morocco, is the best way to be safe.

Things are actually even better than that. With the increase in literacy and
learning over the past 200 years and the wide dissemination of Islamic
references among the population (references are no longer locked away in
madrasas) has enabled Muslim intellectuals to start engaging with the
scholars and challenging them to reform their thinking when it comes to
jihad, so that throughout the world today Muslims, including the most
respected and admired scholars, are busy redefining and clarifying the
concept. As already said, this is not of crucial importance to the world’s
Muslims, what is taking place is that embodied Islam is finally seeping into
theoretical Islam now that Islamic scholarship is no longer bound to the
ivory tower atmosphere of the madrasas.

500 years ago, the majority of Muslims lived in states that acted like
modern states; with borders, diplomatic policies and sophisticated
diplomats and statesmen. That continues to this day. Modernizing jihad
doctrine will not change anything when it comes to the realities of daily
life for Muslims. It will only help remove an annoyance; that of Muslims
being considered potential Jihadists by the ignorant.

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As a devout Muslim, I naturally take the Quran’s statements regarding

jihad seriously. My interpretation, which is the interpretation of the
overwhelming majority of Muslims one way or another, is that jihad refers
to two things at the same time: the duty of every Muslim to contribute
toward defending theirs states against aggressors, and the more general
duty of every Muslim to strive to please God: to be a steward. Most of the
Quran’s discussions of jihad are centered on warfare, but not all of them.
While he was a subject of the pagans of Mecca, Prophet Muhammad was
commanded to conduct jihad against them (in the Meccan chapter 25 of
the Quran). Did this mean that he started to gather up an armed group to
take over the city? Of course not, since he was receiving revelations from
God, not from the CIA. God had forbidden him from fighting. While
being commanded to conduct jihad, he was also commanded to forgive
the pagans and be lenient toward them (verse 86:17, 15:85, 15:94). An
intelligent reader of the Quran has therefore to reconcile these facts, and
the reconciliation, which has been conducted everywhere in the Muslim
world in some form, is that jihad’s general meaning is to strive for the sake
of God in whatever way possible, while one of its specific applications is
toward conducting warfare when the circumstances justly demand it.
Violent jihad is a matter of statecraft; it was only permitted to the Prophet
once he had become the ruler of the sovereign state of Medina.

I have been asked why the Quran contains violent verses; why is it not a
nice book telling us just to be nice? The reason is that life is not nice. Is
there a single state in the world whose rulers say that they will not keep an
army because niceness is sufficient? Even Sweden, perhaps the most
strongly environmentalist and feminist nation in the world, keeps a
powerful army. The Quran, among its many moral and ethical teachings,
provides suggestions toward proper foreign policy; it recommends that
Muslims keep well-equipped fighting forces (as every country today does),
it defines where and when fighting can take place and where and when it
cannot, and always recommends that the Muslim side should accept peace

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offers from the other side (2:193, etc.), and asks Muslims to respect their
contracts and treaties. The Quran has a no-nonsense but ethical view of
foreign policy. Calling the Quran violent because it defines and regulates
the violent requirements of foreign policy is like calling the US
Constitution violent, since it does the same.

The fate of Western civilization

The comparatively high fertility rate of Muslims living in the West has
created fears of an “Islamization” of the Western world. Some people talk
about Eurabia and Londonistan. By placing the issue of the growth of
Muslims outside the bounds of public discourse, leftist media
organizations like the New York Times have been able to stifle discussions
of the topic, so that anyone who brings it up can be automatically
dismissed as a bigot.

Opposite them stand a minor group of dissident intellectuals who think

they are bravely fighting for the fate of their civilization against foreign
invasion, having fallen into the trap of confusing fantasy Islam with real-
world Islam.
Today, Portugal’s population is shrinking. Its countryside is being
abandoned, thousands of villages are being reclaimed by nature. 30 As the 95F

population deteriorates, the remaining citizens have to move to larger

towns in order to get the services they need. According to the World Bank,
Portugal’s fertility rate has been below replacement levels since 1982,
meaning Portuguese women have been having fewer children than is

30
Andrei Khalip “Bled by emigration, abandoned Portuguese villages lose hope of
surviving.” Reuters, April 28, 2016, https://www.reuters.com/article/us-portugal-villages-
widerimage/bled-by-emigration-abandoned-portuguese-villages-lose-hope-of-surviving-
idUSKCN0XP1HC (retrieved December 25, 2018).
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needed to maintain their population. 31 It usually takes over 30 years for a

96F

population to start shrinking once it hits below-replacement fertility.

Portugal’s population peaked at 10.57 million in 2010. By 2016 it had fallen
to 10.32 million.

Portugal’s fertility rate in 2015 was 1.23, meaning that women of fertile age
were on average having 1.23 children throughout their fertile period. The
women in a population need to give birth to approximately 2.1 children in
their lifetimes in order to produce a new generation that is the same size as
the one before it. What Portugal’s fertility rate means is that each
generation will only reach 58.5% the size of the previous generation. In this
way, a village that has a population of 250 fertile-age women (total
population 1000) will only have 10 fertile-age women left in 6 generations
(168 years), due to the successive shrinkage of each generation. By then,
this imaginary village would probably have long been abandoned.

What is happening to Portugal, which has been spared Muslim

immigration, seems to be a run-of-the-mill process that happens to all
civilizations. A socially conservative, high-fertility-rate population
establishes itself in an area and builds it up. Prosperity and growth come
about until a stage of civic life is reached where people question the virtue
of having children; life goes on well enough without them, so why burden
oneself with them? Having children becomes a choice rather than an
unquestioned part of life as it used to be for the supposedly naïve
forefathers of old. Why burden oneself with children when there is so
much to do, and when one hasn’t yet figured out the meaning and
purpose of life, and when one is already under so many financial
pressures?

Western youth by and large do not consider themselves part of the project
that is Western civilization and those who have passed through the

31
All demographic figures quoted in this chapter are from the World Bank, available at
http://data.worldbank.org.
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Western university system are likely to have been taught by their

professors to consider this civilization evil and harmful, something to
apologize for and dissociate themselves from. Such youth will naturally
not feel bound to contribute to this civilization, nor will they look
forward to the civilization’s flowering.

It is culture that leads to civilizations. The Victorian bourgeoisie (i.e.

middle and upper classes) had a reliable and predictable social system that
led to so much free time and energy that everyone was in some way
thinking of doing good works, of making themselves useful. In an
uncivilized society people do not have to worry about being useful. One is
either useful or dead. The material world’s demands fully capture one’s
attention. One has to seek food, shelter, avoid predators, avoid social
threats, find mates and keep mates. Victorian Christianity suppressed that
“noise” of the material world; it put them all out of the way. Food and
shelter were plenty; a rigid social code made social life very predictable; a
rigid sexual morality made mates reliable. While religion is often thought
of as a restrictor of freedom, it can actually be thought of as a creator of
freedom. It suppresses the noise of the material world and its demands,
creating a reliable structure within which one is free to act.

Seek freedom and become captive of your desires. Seek discipline

and find your liberty. 32 97F

An imaginary “free” society where no man can trust his wife (who is free
to flirt and cheat), where he cannot trust his business partner, where he
cannot trust his own children, where he uses drugs and prostitutes
without being sanctioned, is not a free society. It is a society that is very
much oppressed by the material world. It is an unproductive society.

The best sign that a society is too oppressed by the material world to have
free energy for other things might be below-replacement fertility rates.

32
Frank Herbert, Chapterhouse Dune.
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Having and raising children requires great commitment of one’s energies,

and the presence of trust in one’s mate. In a modern society, both of these
are lacking. The material world drains one’s energies through financial
need, unhelpful relatives, unkind and uncharitable employers who are
determined to give as little as they can to their employees, and not the least
of its oppressive qualities: the unreliability of mates. In this world of
misanthropes, how is a man or woman to find the energy and stability to
produce children? Women’s strong instinctive desire for children ensures
that many will have at least one child in their lifetimes, and a few will have
two. But they stop there. And that is nowhere enough to sustain
civilization.

The usual story of a civilization is one of acquiring a culture that

suppresses noise and makes life stable (think of the Germanic tribes
converting to Christianity and becoming the rulers of the Holy Roman
Empire), which leads to the freeing of energy to build and create.
Eventually the population questions the worth of their culture, so that its
elements are slowly abandoned. Life loses its reliability and stability, noise
reasserts itself and drains energy, fertility rates fall below replacement
levels, the civilization enters into a centuries-long era of twilight until it
either goes extinct, is conquered, or acquires a new culture that revitalizes
it.

A civilization can continue functioning for centuries during its twilight. If

Portugal’s population continues to shrink at its 2014 rate of 0.5%
annually, it will still have 6.2 million people a hundred years from now,
and 200 years from now it will have 3.7 million people.

What will happen if this dying civilization acquires Islam? To avoid the
racial issue, let us imagine that this happens through the conversion of the
local population, rather than immigration.

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If we are to use ideas from fantasy Islam to make projections about what
may happen, as is so often done, one may imagine a militant Wahhabi
dystopia coming about.

But if we are to think about real-world Islam, the embodied Islam of

Muslim populations, we get a very different picture. Iranian society
provides a very useful data point. Being the largest Muslim Indo-
European nation, they are distant cousins of the Portuguese. Looking at
Iranians (whether the Shia majority or the millions of Iranian Sunnis), we
may ask if they are doing anything that is fundamentally at odds with the
Portuguese Western-style way of life. Are Iranians systematically
destroying their pre-Islamic heritage and rejecting it? No, in fact they are
quite proud of it and celebrate it. Iran’s national epic is the Shahnameh,
which is largely concerned with pre-Islamic Iran. Iran’s most important
annual festival is Noruz, which is a pre-Islamic celebration.

Iranian women, instead of being docile women in need of rescue, could

shock Victorian women with how independent and opinionated they are.
You can scarcely meet a middle class Iranian girl who does not consider
herself something of a philosopher and a poet, and who does not have a
strong voice in her family, feeling free to contradict and make fun of her
brothers and give advice to her father.

Iran has a thriving intellectual atmosphere, with most Western bestsellers

translated into Persian within months. Not everything is well with Iran, of
course, but despite the fact that the government uses and propounds Shia
Islam to maintain its rule, the population itself is made up of
independent-minded citizens who think for themselves.

We can use the example of Iranian society to project what may happen if a
Portuguese ghost town was to be re-inhabited by 100,000 Portuguese
Muslims.

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I should mention here that I do not wish to suggest that I support open
borders and uncontrolled migration. I respect each country’s sovereign
right to decide its own fate.

Similar to Christianity, Islam would suppress the noise of material life,

making social life stable and predictable. While the Portuguese cultural
elite are content to merely exist and enjoy life while it lasts, this town’s
population will have optimistic, purposeful, forward-looking culture. The
town will have above-replacement fertility and a growing economy.

Similar to the way a person in India can go from a Muslim to a non-

Muslim town with ease, a person can visit this town without feeling like
they have entered a foreign, non-Portuguese land. There will be more
women wearing the hijab, and fewer places to drink alcohol at, but the
city’s growing economy will likely attract many non-Muslim workers
from the rest of Portugal.

The town will not be a utopia, but it can be expected to show the best
features seen in other intelligent and cosmopolitan Muslim populations,
such as in Tehran and Kuala Lumpur. It will be a society similar to late
Victorian society, a mix of religiosity and European common sense.
The fear of Islam among Western intellectuals is the fear of loss. We do
not want a beautiful German town full of beautiful Gothic architecture to
become an Arabian desert. Would Muslims not want to destroy the
Western heritage to replace it with an “Islamic” one?

What would be lost if a Portuguese town converted to Islam? The town’s

alcohol-drinking culture would be lost. Casinos and brothels would have
to close down due to the lack of a customer base long before any law is
passed banning them. If the town is on the Atlantic coast, there would no
longer be scantily clad young women to view on the beaches. Any existing
pig farms would close down. Restaurants would stop offering pork-
containing dishes.

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What else?

It is actually quite difficult to come up with anything else beyond these

largely cosmetic differences. The same way that devout Muslims have no
trouble contributing to Egypt’s various civic institutions, devout Muslim
Portuguese would have no trouble continuing their town’s hundreds of
institutions. Newspapers, book clubs, libraries, philosophical societies,
animal welfare societies, sports clubs, museums, in short, everything a
Westerner considers “Western” institutions would continue to function
like before. Egypt, Iran, Turkey and Malaysia have these same institutions,
why would the Portuguese fail to maintain theirs?

Migrants and converts

Economic growth requires increases in population or increases in
productivity. Since increases in productivity are limited by physical laws,
the European elite prefer immigration as a way of replenishing lost
productive capacity and going beyond it. Immigration helps increase
economic growth, which leads to increases in military, economic,
technological and political power on the world stage, and most
importantly, helps ensure that the government can continue to make
interest and pension payments by importing more young people to tax.

Canada has had below-replacement fertility rates since 1972. By now it

would have been a country with a shrinking population, with villages and
towns suffering Portuguese fates. Instead, thanks largely to immigration,
the population has doubled since 1960. Canada is a rising star that will
soon overshadow Spain in achievement and power. Canada’s immigration
policies prefer people with educational achievement. This has ensured that
the migrant population has been productive and largely problem-free, so
that the Canadian population has a far more positive attitude toward
immigration compared to other Western countries. Canada’s over one

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million Muslims are so boringly middle class, similar to California’s

Iranians, that they rarely make the news.

The issue of immigration is a sensitive one. The very rich of the West like
it because it means that they can maintain their wealth and power. Their
real estate would lose value and their businesses would lose customers if
the population shrinks, therefore they constantly lobby for increased
immigration while confident that they can continue living in exclusive and
expensive mostly-white neighborhoods that migrants cannot afford to live
in. The rest of the population either like it or dislike it depending on
where they live and their social positions and cultural values. For some
immigration means increased taxes, fewer jobs and worse services, and
they dislike it for these.

Some dislike it for increasing the number of strangers in their societies,

they dislike constantly meeting people whose morality and beliefs are a
mystery. It was so much simpler back in the old days when basically
everyone you met throughout the day followed the same cultural
protocols as yourself.

And then there are those who out of humanitarian considerations like the
idea of helping less privileged people enjoy a Western life.

If the Syrians in Germany are less prosperous and slightly more criminal
than Germans, the exact same thing would be seen if Brazilian Christian
immigrants or even Appalachian whites from the United States were to be
admitted into Germany. Making it about religion feels satisfying to some
Westerners since it “shows” the superiority of their civilization. This is a
hasty jump to conclusions that does not bother to look beneath the
surface since focusing on the surface is so gratifying.

Whatever good or bad things that Islam (rather than Arabs or whatever
race or ethnicity) will cause to the West can only be studied accurately if
we hold all other things constant. This is one of the basic principles of the
social sciences. It means that we should look at converts to Islam in the
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West and their descendants rather than foreigners, since foreigners do not
just bring Islam with them, but a far larger cultural heritage. Converts
have the same cultural heritage as the native non-Muslims, with their only
difference being religion, helping us see the effects of Islam in isolation
from confounding factors like culture.

Do Europeans become less productive, less intelligent or more criminal

when they convert to Islam?

Der Spiegel reported in 2007 that 4000 Germans were annually

converting to Islam. 33 In 2011, there were supposed to be 100,000 converts
98F

to Islam in Britain. 34 If we keep in mind the imaginary Portuguese

99F

example, these conversions do not represent a loss to European culture,

but a gain. While secular Westerners are not carrying their weight, not
doing what they must to continue their civilization, these Europeans are
embracing a new conceptual framework that enables them to continue
their civilization. Even if there are only a few hundred thousand converts
to Islam among ethnic Europeans in Europe and North America, these
people are perfectly capable of carrying forth both their European genes
and their European heritage. Iranians are not rejecting their pre-Islamic
Iranian heritage, why would Europeans do that?

The Europeans who could synthesize their humane and beautiful

Christianity of the Victorian era out of the rigid and sometimes inhuman
Christianity of the Middle Ages can very well do the same with Islam.
Iranian intellectuals have done that for Islam, why not Europeans?

33
Lutz Ackermann, “Angst-Ridden Germans Look for Answers -- And Find Them in
the Koran.” Der Spiegel, January 18, 2007),
http://www.spiegel.de/international/spiegel/muslim-converts-in-germany-angst-ridden-
germans-look-for-answers-and-find-them-in-the-koran-a-460364.html (retrieved January
14, 2018).
34
Catrin Nye, “Converting to Islam - the white Britons becoming Muslims.” BBC News,
January 4, 2011, http://www.bbc.com/news/uk-12075931 (retrieved January 14, 2018).
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An important convert demographic in the United States is African

American inmates who convert in prison. These men, when they are
released, rather than becoming more criminal as a simple-minded view of
Islam might suggest actually, perhaps for the first time in their lives, start
to think very seriously about forming a family and holding down a job.

My long view of history prevents me from gleefully looking forward to

the Islamization of the West. Even if Islam spreads greatly for the next
century or two, some new force can come about that wipes it out, as it
happened to every former Islamic power. The Quran says this regarding
past nations:

That was a nation that has passed; for them is what they have
earned, and for you is what you have earned; and you will not be
questioned about what they used to do. 35 100F

My view of future nations is the same. Whatever good or evil they do is

their business, and nothing they accomplish will last forever. Our duty is
to do good with the time given to us.

It will, of course, be very interesting to see what Europeans will do with

Islam. I trust in the humanity and common sense to enable them to make
something good and beautiful out of it. European Muslims have already
produced incredible Islamic works, such as Brown’s Canonization and
Wymann-Landgraf’s Malik and Medina, works that are just as sensible,
moderate and sophisticated as any other European work of scholarship.

If we want to perform an intellectually honest comparison between

Western civilization’s representatives and Islam’s representatives, we must
compare the best of the West with the best of Islam, rather than
comparing the intellectual elite of the West with the criminal underclass of
Muslim societies. Look at the American math professor Jeffrey Lang, the
American scholar Hamza Yusuf, the British philosopher Martin Lings, the

35
The Quran, verse 2:134.
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British scholar Timothy Winter, the German diplomat Murad Wilfried

Hofmann, all of whom deeply studied Islam and embraced it yet
remained every bit as dedicated to contributing to Western civilization as
any Western intellectual.

The only way we can have an intelligent discussion about Islam’s future in
the West is to compare the intellectuals Westerners respect with the
intellectuals Western Muslims respect. Conceptualizing Muslims as a
horde of invaders may be satisfying to some, but it does not get us
anywhere toward making empirically accurate predictions about future
Muslim behavior. It is our intellectuals who are busy preparing the
Muslim “program” in the West. One needs to be familiar with the
thought of this intellectual elite of Western Islam before considering
themselves in any shape or form well-informed about Muslims and their
thought and potential future behavior.

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6. Sexuality and Women in Islam

What makes something “obscene”? Roger Scruton argues persuasively
that obscenity is the case of treating a person not as an individual, but as a
piece of flesh. 1 A woman may enjoy an admiring glance if she feels she is
101F

being admired as a person, even if she is admired for her beauty and sexual
attractiveness. Yet the moment she feels she is being admired for her
sexuality alone, not as a person, but as a replaceable piece of flesh, the
admiring glance becomes obscene. She feels dirtied by the glance, reduced
to an animal with sex organs, and she will fervently wish to get away from
that glance in order to regain her sense of personhood.

While a nude painting of Venus is not automatically obscene (even if we

consider it morally questionable), a painting depicting the sexual act is
certainly obscene, because it depicts humans not as persons, but as bodies,
as animals. The obscenity of depictions of the sexual act is similar to the
obscenity of depictions of a human defecating.

1
Roger Scruton, Sexual Desire: A Philosophical Investigation, London: Weidenfeld and
Nicolson, 1986.
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No amount of cultural conditioning can remove our sense of the obscene;

even in primitive tribes that spend their lives in the nude, a woman will be
made very uncomfortable by a lustful glance, a glance that looks at her as a
sexed animal rather than as a person. 2 A woman may be comfortable in
102F

her nudity if it is culturally accepted—for example if she is a nude model

in an art class—but the moment she feels she is being sexually objectified,
she experiences obscenity and wishes to avoid it.

Understanding obscenity helps open the way to understanding Islam’s

view on women and sexuality. And no discussion of sexuality and its
relationship with culture and civilization can ever be complete without a
discussion of obscenity.

A nude painting of a woman is not obscene if we can see the depicted

woman as an individual, with a character, a past and a present, a morality,
a sense of humor and goodness—in other words if we can see her in all her
human complexity. For this to be the case, the painting has to show the
woman’s face, because the face is where we experience other people’s
personhood. A painting of a woman’s nude body that omits the face is
obscene, because we cannot experience the individual in such a painting.
We merely see flesh. A painting of a woman’s body that shows the face,
but focuses on her sex organs (for example, if her legs are open) is also
obscene. A painting of a nude woman who is facing the other way, so that
we only see her body and the back of her head, is also likely to be obscene.

2
Lust is obscene sexual desire. Non-obscene desire (“erotic love”) sees an irreplaceable
individual with whom one can unite. In non-obscene desire, the person never loses sight
of the quality of the other as a person; I want to be with her, not her body. But in lust, it
is her body that has my full attention, not herself. In erotic love, the object of desire is
irreplaceable. If I love and desire Jane, an equally beautiful Susan will be completely
irrelevant to my desire. But in obscene lust, all women are the same. If Jane has aroused
my lust, Susan can satisfy it just as well.
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Most Muslims would not approve of nude painting regardless of its

position on the obscenity scale, and the same applies to certain devout
Christians. Michelangelo’s The Last Judgment fresco in the Sistine Chapel
came under persistent attacks during the Counter-Reformation for
depicting nudity, and some Christians, known as the “breeches makers”,
would put cloth or fig leaves over depictions of nudity in public places. 3 103F

Even if a painting does not feel as obscene as a pornographic image, it still

feels like a potential promoter of obscenity. I may be able to admire
Botticelli’s The Birth of Venus (c. 1486) for its artistic beauty and its
atmosphere, but the moment I start to see the main character in the
painting not as an individual, but as an object of sexual interest that
arouses me as a male, the experience automatically sinks from being
aesthetic to being obscene. By partaking in obscenity, I am degraded,
made to feel like an animal with bodily desires. For this reason as a devout
Muslim, while I do not feel what you might call prudish horror toward
nude paintings, I do not seek such paintings out in order to appreciate
them, because, despite their artistic merit, they are a gateway to the
experience of obscenity.

The ability to appreciate a nude painting without experiencing obscenity is

very much a middle and upper class phenomenon. The same nude
painting that an upper class family hangs in the living room will be treated
as nothing but an enjoyable piece of pornography if it were to be hung in
a bar room frequented by workmen. The upper class family may feel
revolted if they were to witness the obscenity that the painting causes
among the workmen, who will be likely to talk about what they would
“do” with that woman. What the upper class family sees as a beautiful
individual, a representation of a loved and honored man or woman,

3
Vern L. Bullough and Bonnie Bullough, eds., Human Sexuality: An Encyclopedia, New
York and London: Garland Publishing, 1994, 46.
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becomes a degraded sex object in the bar room. This is similar to a statue
of Abraham Lincoln being defaced by graffiti; the thing goes from a
representation of an honored human to an abused piece of dishonored
matter that degrades the person represented.

We humans know instinctively that obscenity is wrong even if we cannot

explain why. Hardly a man can be found who would view pornography in
front of his children (even if they have grown to adulthood) or his wife,
even if he is an atheist born to atheists, and even if he can come up with all
kinds of clever arguments about how what he is doing is not wrong.

The strange sense of shame that always accompanies the experience of

obscenity is often rationalized as nothing but the consequence of cultural
conditioning, the detritus of a past that should one day be forgotten and
transcended. Since there is nothing “wrong” with admiring a
pornographic picture (no one is “harmed”, for example), it should not be
morally wrong. But why does it feel wrong?

Muslim and Christian intellectuals have tried to explain the wrongness

either by speaking about the supposedly harmful consequences of
perusing pornography, or by speaking of the fact that people are harmed
in the production of pornography. Neither of these explanations is
satisfactory. If one can avoid the harmful consequences, and if one peruses
pornography in which no one is harmed (such as computer-generated
pornography), would that make it acceptable? Would that take the sense
of shame away?

Imagine if you were watching your mother entering a stage at an awards

ceremony. Some unkind person has placed a banana peel in her way. She
walks on it, slips and falls in front of everyone. That is an extremely
embarrassing situation because, in her slip, your mother is revealed not as
a person, but as an object. From the world of respected and honored
humans she sinks into the world of objects; her body becomes paramount,
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her own personal will is taken out of the picture, she helplessly flails
around and falls. She becomes a joke; it is very difficult to take her
seriously after she gets up to give her speech. 4 And we would be filled
104F

with a sense of shame if we were to learn that people were sharing the
video of our falling mother on the Internet to laugh at it.

The same would be true of a video of a man having sexual intercourse

with his wife. Despite the fact that nothing is wrong with what he and his
wife are doing, there is everything wrong with looking at it, and again, if we
found out that such a video of us is being watched by people on the
Internet, we would feel extremely ashamed and degraded by this, even
though we were not doing anything wrong.

The reason is that we do not like to be revealed to people as if we were

nothing but our bodies—as if we are not honored persons with will, choice
and control. The case of a loved one falling and people laughing at them,
and the case of the viewing of socially acceptable sexual intercourse, are
equally degrading because they depict humans as something less than
human. The individuals, with their moral depth and sophistication, are
stripped away until nothing but the body remains. This feels gross and
indecent to us: something to turn away from.

For the same reasons, dead and mutilated human bodies are obscene to
look at. It is revolting and highly unsettling to see a previous human
revealed as nothing but a piece of destroyed flesh.

And that is what engaging in obscenity does to some degree, whether we

do it voluntarily or not. A woman feels respected and honored until she is
groped by a random man in a crowded public place, at which point her
world comes shattering down. She is forced against her will to feel that she
is just a body, and that objectification makes her feel that she is now in a

4
This example of slipping on a banana peel is taken from Roger Scruton’s Sexual Desire.
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lower plane of existence. A moment before she may have been

appreciating the beautiful architecture of the town around her,
considering herself a partaker in a complex and beautiful human society.
Yet this moment she feels like a helpless animal, revealed to herself as
weak, powerless and dishonored. She feels less of a human, and more of an
animal who is used, made the object of someone else’s will. Being catcalled
is demeaning in a similar way, although it is less traumatic.

Men have similar experiences when government officials treat them as

sub-human. This is a very common experience in Third World countries.
A Syrian government official acts as if the people coming to him for his
services are little more than dirt on his shoes. It is an extremely humiliating
and degrading experience to need the services of such people, and this is a
daily experience for many in the Third World, whether in Muslim
countries in the Middle East or Christian countries in Latin America.

A woman may enjoy being sexually admired, and she may wear a low-cut
dress that shows the upper part of her breasts, going about in a gathering
of classy people who treat her as an honored human. If she leaves this
gathering, loses her way and finds herself in an alley filled with lower class
men, being admired by them gives her no pleasure, it in fact feels
degrading, because she knows they probably see her as nothing more than
a pretty piece of flesh, while at the gathering she was a person, something
far greater than merely her body.

Numerous classical English novels celebrate the type of man who treats
women as persons, not bodies. From Frances Burney’s Evelina (1778) to
Charlotte Brontë’s Jane Eyre (1847) to George Eliot’s Middlemarch (1871)
all the way to the Harry Potter books. What lies at the heart of the “code
of honor” of these men is that they treat their fellow humans as if each
human is more than their body, more than their poverty, their lowness of
status, their looks, or their race. Coming from such a place, a man treats a

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woman as a person regardless of what she is wearing. Even if she were

naked, he could continue to see her as a person (of course, her state of
undress would be a serious distraction).

When a man lustfully admires a woman’s picture, he knows he is leaving

that higher plane of human existence, making something lowly of himself,
no better than other lowly men. No man wants to be caught looking at
pornography, knowing instinctively that others will see them as lowly and
degraded. For a man, to lustfully look at random females is to betray his
humanity. He no longer belongs to the high plane of free-willed and
morally responsible humans who look at an attractive woman and see an
individual rather than a piece of flesh look back, he has sunk down to a
lower plane, degrading himself by engaging in obscenity, by stating
through his action that he is just an animal with animal desires.

A man who gives in to his desire to watch pornography and makes a habit
of it will go on to feel his degradation more and more, until he starts to
feel like a hypocrite when he treats a real-life woman like a person, when
he has made it a lifestyle to enjoy women as pieces of flesh. The same
applies to a man who makes it a habit to sleep with prostitutes. Some of
the darkest, most cynical and most hopeless works of literature written in
the 20th century were by men who frequented prostitutes or engaged in
other obscenities, such as Sartre and the American diarist Arthur Inman.
To engage in obscenity is to leave the warmth of human associations
behind, it is to leave a world of honored and honoring persons to enter an
animal world where everyone is your tool and you are everyone’s tool.

Enjoying obscenity, such as by admiring a woman’s body without her

awareness and without interest in her as a person, may not be too
significant in isolation. Most men, seeing an attractive and scantily clad
woman on the street, will need to exercise their willpower in order not to
admire her body. What changes the man’s character is when engagement

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in obscenity is normalized for him and becomes a habit. What happens if

every man you knew had no trouble enjoying pornography on his phone
in front of other men? What happens if every man around you is an
unabashed groper who would always grope any female unfortunate
enough to come under his power?

A habitual and unabashed groper has renounced his humanity. He does

not treat women as people; he treats them as animals, objects to be acted
upon. Such a man is a cynic who feels like a stranger in polite society. In a
social gathering, he sees the women around him as walking pieces of flesh.
If women become aware of his nature, they are made very uncomfortable
by his presence. To him, it is only a silly pretense to morality that is
preventing this gathering from devolving into an enjoyable orgy. Knowing
that he thinks like that, we feel degraded and disgusted with ourselves just
by being in the same room as him.

What kind of world would it be if every man was like this, and if every
woman had come to expect and accept such a situation, so that she saw
nothing strange about being groped and enjoyed being looked at as a mere
piece of flesh? Such a world takes obscenity to its logical extreme.

It is a commonly portrayed nightmarish scenario of classical English

literature for a self-respecting person to unknowingly walk into a place
populated by the criminal underclass whose society is the obscene society
described above, as in the case of the young Evelina finding herself in the
company of a few prostitutes while attending a festival in London
(Evelina, 1778). Evelina goes on to meet the vile Lord Merton, whose
manners are just as obscene as any member of the underclass despite his
high social class. Lord Orville, in contrast, is an honorable man who treats
Evelina like a dignified person and rescues her on several occasions, and
wins her love and respect in this way.

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Even in this enlightened and secular age of the 21st century, the distinction
between Lord Merton and Lord Orville continues to be taken very
seriously. Today’s romance novels continue to celebrate the man who sees
a woman as a spirit of infinite worth, while disdaining and ridiculing the
man who sees a woman as a replaceable pretty thing that can be used and
discarded.

Even if we recognize no religion, we continue to distinguish between the

honorable and the obscene. Only honorable men are worthy of
friendship—men who have not devolved into obscenity, men who
continue to maintain their faith in the distinction between the human
person (whose worth is infinite) and the animal. A man who has devolved
into obscenity no longer recognizes those around him as persons, he has
become a member of the antisocial jungle world of the underclass even if
he continues to go around in polite society. He makes a bad friend because
by not recognizing the infinite worth of the humans around him, he is
capable of treating them as mere tools toward getting what he wants. He
may act nicely and kindly when he wants, but he is just as equally capable
of the cruelest acts.

The horrors committed by every communist regime tell us what happens

when we throw away law and custom and replace them with an ideology
that does not recognize the infinite worth of humans. Millions of humans
can summarily be killed without trial if they are in any way thought to be
a threat to those in power, or if killing them serves some purpose. As
Lenin called those who were suspected of not being fully in line with his
Marxist ideals, they were mere “insects”. Insects can be gassed, set fire to,
or wiped out in any other way. Killing one insect and killing a million
insects is very much the same thing. All that matters is the purpose to be
served by this.

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The German philosopher Immanuel Kant, coming from a Christian

background, neatly summarized the two attitudes toward humanity in
terms of treating fellow humans as “means” or as “ends”. If you treat your
fellow humans as “means”, they are mere tools, instruments, for getting
what you want. While if you treat them as “ends” (the word “end” is used
in the sense of “goal”, “something aimed for”), you are treating them as
intrinsically worthy regardless of their utility for you. 5 105F

Christian and Islamic morality teach us to treat fellow humans as ends,

and it is upon this basis that Western civilization’s laws and customs are
built. The only reason a criminal has a right to a defense lawyer is because
we consider them to be intrinsically worthy. But in Lenin’s Russia,
criminals were often shot on the spot to save time and money, since, by
abolishing Christian law and custom, what remained was the inhuman
Marxist-Leninist ideology that recognizes no intrinsic worth in humans.
In this ideology, merely disagreeing with the ideology caused you to lose
the right to exist.

We humans prefer to live in the world of humans rather than animals. We

like to be treated as intrinsically worthy and we like to treat others the
same way. We dislike men who grope women because they are betrayers of
society, they insult our human world by sinking themselves and the
women they abuse into the world of animals.

Nakedness and lust

All of Islam’s doctrines regarding sexuality can be seen in the light of the
combating of obscenity. In one of the most interesting passages of the
Quran, the issues of clothedness and nakedness are addressed:

5
See Immanuel Kant, Groundwork of the Metaphysic of Morals, Translated and ed.
Mary Gregor, Cambridge: Cambridge University Press, 1998.
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O Children of Adam! We have provided you with clothing to

cover your bodies, and for luxury. But the clothing of piety—that
is best. These are some of God’s revelations, so that they may take
heed.

O Children of Adam! Do not let Satan seduce you, as he drove

your parents out of the Garden, stripping them of their garments,
to show them their nakedness. He sees you, him and his clan, from
where you cannot see them. We have made the devils friends of
those who do not believe.

And when they commit an obscenity, they say, “We found our
parents doing this, and God has commanded us to do it.” Say,
“God does not command obscenity. Are you attributing to God
what you do not know?” 6 106F

The passage associates nakedness with the committing of obscenity. It

begins by asking us to clothe ourselves (verse 26), warns us against
celebrating nakedness (27), and ends by affirming that God does not
command obscenity (28). The chapter goes on to suggest that the
celebration of obscenity is something that happens when humans ally
themselves with Satan (verse 30, not shown above).

In Islamic theology, rejection of God often, if not always, leads to the

passive, unawares acceptance of Satan and his “whisperings”. In another
chapter, the Quran mentions Satan as one who commands obscenity:

O people! Eat of what is lawful and good on the earth, and do not
follow the footsteps of Satan. He is to you an open enemy.

6
The Quran, verses 7:26-28.
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He commands you to commit evil and obscenity, and to say about

God what you do not know. 7 107F

The exposed human body calls toward obscenity. It is easy for a man to
treat a woman as an individual if she is modestly clothed. It is extremely
difficult for him to do the same if she is naked. The same would be true of
a woman when faced with a naked man. But due to the different sexual
natures of the sexes, a man will find it very difficult to be disgusted by the
obscenity of seeing a naked woman; she continues to be utterly captivating
if she is young and attractive. The same is not true of a naked man in the
sight of a woman; most women will likely find it easy to be revolted at
seeing him and may immediately feel the degradation that comes with
experiencing obscenity—even if he is young and attractive.

For a man, due to his much faster-acting libido, he may experience

nothing but pleasure at the sight of a naked woman until he leaves the
situation and “comes to his senses”; once the experience is over, once his
libido has subsided, then he may feel revolted toward her for dragging him
down into the animal world. However, it is possible that if the woman is
of sufficient charm and beauty he may never feel any revulsion toward her
and may in fact fall in love with her.

This is an important fact about obscenity; it can be pleasurable to

experience. It is only later that a person may feel degraded by it. In both
the East and the West, promoters of sexual freedom make the deceptive
claim that by enjoying looking at a pornographic image one loses the right
to criticize it. A religious man who cannot help glancing at a woman’s
exposed cleavage is supposed to somehow prove the emptiness of his
moral system. Freudians use the hydraulic imagery of “bottled up”
tensions and “dammed” desires to explain such experiences; morality is

7
The Quran, verses 2:168-169.
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supposedly a negative force that prevents us from experiencing our true

natures.

The truth is that, as will be shown, morality helps maintain our true
natures as individuals by keeping obscenity at bay. All men, moral or
immoral, are capable of enjoying gazing at an attractive naked woman. But
while the obscene Lord Merton embraces this experience, the self-
respecting Lord Orville controls himself and turns away from the sight
despite its pleasurableness. Merton, in his obscenity, is content to be an
animal and to see other humans as instruments of pleasure. Orville wants
something more. If he were to make love to a woman, it would have to be
within the context of love; he wants to unite with her as another person—
he does not want to merely use her as an instrument of sexual pleasure.
Merton lives in the animal world while Orville lives in the world of
humans and continues to remain human even in the embraces of love.

For Merton, sexual intimacy is an act of the body. For Orville, sexual
intimacy is an extension of his social relationship with a woman he loves
and honors.

The fast-acting nature of the male libido often makes a man unfit to make
moral judgments while he is sexually aroused. Today when pornography
is often available just a few clicks away, a man, when in private, suffers an
increased danger of falling into obscenity that he may only be ashamed of
later. He may randomly see the image of a very attractive woman in
skimpy exercise clothing while reading an article about health on a health-
related website. He may become aroused by the image and feel that there is
nothing “wrong” in this experience, because his very desire shuts down his
ability for sensing obscenity. A beautiful and smiling female with her
body exposed feels like an expression of all that is good and beautiful in
this world. In this state of arousal he may seek out ever more explicit
images, while always wondering at the back of his mind what it is that

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makes looking at such images wrong when he senses nothing wrong, when
the woman depicted in every picture appears good and lovely.

The wise man who values his self-respect will immediately cut the
experience short when faced with the chance to enjoy an obscene pleasure.
If a woman tries to seduce him by showing him her naked body, he will
not wait to admire her before judging whether he should submit to her
whim or not, he will be extremely foolish if he were to do that. A self-
respecting Orville would instead instantly turn away and leave the scene.
Every second he waits is a second in which his desire strengthens and his
moral sense weakens.

A man who runs into a picture of a scantily clad woman on the Internet is
in a small way repeating the same experience; obscenity tries to seduce him
and make an animal out of him, revealing him to himself as nothing but
“a little wrinkled creature with a hungry face and bony groping hands”. 8 108F

He will feel extremely ashamed if his wife catches him admiring some
random woman’s body on Facebook or Instagram.

In Sonnet 129 Shakespeare describes the attraction of lust and the

emptiness of what it promises:

Th’ expense of spirit in a waste of shame

Is lust in action; and till action, lust

Is perjured, murd’rous, bloody, full of blame,

Savage, extreme, rude, cruel, not to trust,

Enjoyed no sooner but despisèd straight,

Past reason hunted; and, no sooner had

8
Tolkien’s description of the way Frodo sees Bilbo when Bilbo suffers a bout of intense,
obscene desire for the Ring in The Fellowship of the Ring.
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Past reason hated as a swallowed bait

On purpose laid to make the taker mad;

Mad in pursuit and in possession so,

Had, having, and in quest to have, extreme;

A bliss in proof and proved, a very woe;

Before, a joy proposed; behind, a dream.

All this the world well knows; yet none knows well

To shun the heaven that leads men to this hell.

According to Shakespeare, lust cannot be enjoyed without experiencing a

degradation of the spirit. A pornographic image (or scantily clad woman)
is “bait” laid to make a man “mad” (to make him lose sight of his moral
purpose).

The same way that a naked woman is a gateway toward experiencing

obscenity, a half-naked woman is too, but of course, to a lesser degree.
Civilized societies develop dress codes that minimize the chances of
experiencing obscenity by commanding that men hide their sex organs,
and that women hide the area between their breasts and their thighs. Dress
codes can be thought of as technology that less technologically advanced
societies lack.

At nudist resorts in the West, men are customarily required to carry

around towels to hide their erections if they ever get one, since the sight of
an erect penis is undeniably obscene and therefore unacceptable to
display, even to a nudist. Such resorts do not allow in single men, since
such men would quickly turn what still remains a human society into an
obscene, animal society. They are required to have a female partner, in this

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way proving that they are there for more than merely enjoying the obscene
pleasure of beholding the nudity of fellow humans. 9 109F

Clothing is not always necessary to prevent obscenity; it merely helps. In

the Victorian era, women wore dresses that exposed their shoulders and
parts of their backs at parties and balls, clothing that would have led to
much obscene gazing among the men of the underclass of that time. The
pain of wearing the wrong dress in front of the wrong crowd is portrayed
in J.K. Rowling’s Harry Potter and the Deathly Hallows (which portrays
contemporary England), in which Hermione magically transports herself
and her friends into a random London street in which she immediately
starts to get sexually harassed. Prior to that, she and her friends were
attending a wedding. Hermione was wearing a dress fit for the occasion,
presumably revealing. Hermione was none the worse for her dress while
she was in the company of her classy acquaintances; they could admire her
beauty and continue to treat her as a worthy person. But the moment she
sinks into a London street at night, obscenity reveals its ugly head and
degrades her.

Clothing is a useful technology, similar to toothbrushes, that helps achieve

a certain aim; that of reducing the risk of the incidence of obscenity. In the
West, feminists have worked to put an end to the dehumanizing glances
and catcalls coming from obscene men. They consider it a right to be able
to wear what they want without being harassed. While ideally it would be
true that a woman could wear whatever she wanted without being treated
degradingly, it is part of the reality of human life that there are always
some men who have sunk into obscenity and therefore feel no

9
For the details of the nudist lifestyle and its distinguishing between the obscene and the
non-obscene, see the Reddit discussion “Nudists of Reddit, what taboos or no-no’s exist
in Nudist culture?” November 5, 2016, https://redd.it/5bbkyq (retrieved December 24,
2018).
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compunction toward degrading a fellow human by causing her to sink to

their level. It is unrealistic in the extreme to expect to one day put an end
to obscene behavior through indoctrination. It is similar to expecting
people to stop committing theft and murder.

The reason people commit theft is not because they failed to get the
memo that thievery is wrong, it is because such people do not treat fellow
humans as having infinite worth; they are like predatory animals that prey
on other humans for gain. In the United States, a perpetrator of sexual
violence is four times more likely to have an unrelated felony conviction
compared to a member of the general population. 10 To put it another110F

way, a violent robber is much more likely to be a rapist than the average
American. Obscenity at least partly explains why this is so. Robbery
dehumanizes people by treating them as instruments for gain. Sexual
violence does the same. A robber has the habit of seeing people not as
persons, but as mere animals, therefore as would be expected, he is also
much more likely to be a rapist. A person who sees a man not as an
individual but as an animal will have no qualms about mugging him, and
this same person, meeting a woman in a dark alley, also sees her as a mere
animal that he can do with as he wishes. This robber-rapist lives in the
obscene animal world where the rules of the jungle are in effect, other
humans, male or female, are fair game for his predatory desires.

10
This is a rough estimate adapted from Bureau of Justice Statistics, “Felony Defendants
in Large Urban Counties, 2009.” December 2013,
https://www.bjs.gov/content/pub/pdf/fdluc09.pdf (retrieved December 25, 2018) and
Michael Suede, “What Percentage of The US Adult Population Has a Felony
Conviction?” Libertarian News, June 5, 2014,
https://www.libertariannews.org/2014/06/05/what-percentage-of-us-adult-population-
that-has-a-felony-conviction/ (retrieved January 28, 2018).
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Civilized, law-abiding humans, on the other hand, live in the human

world were the Kantian morality is in effect—where everyone honors
everyone else as persons.

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Anti-obscenity “technology”
Islamic morality and ethics provide various solutions to the problem of
obscenity. The Quran commands both men and women to “lower their
gaze”, which is a euphemism for avoiding lustful glances. Addressing men
specifically, the Quran says:

Tell the believing men to lower their gaze, and to guard their
chastity. That is purer for them. God is cognizant of what they
do. 11
111F

In its address to women, the Quran has more to say:

And say to the female believers to lower their gaze, and guard their
chastity, and not display their adornment except such as is
outward, and let them fix closely their head-coverings over their
bosoms… 12 112F

O Prophet, say to your spouses and your daughters and the

women of believers, that they draw their outer garments closer to
them; that will (make) it likelier that they will be recognized and so
will not be hurt. And God has been Ever-Forgiving, Ever-
Merciful. 13
113F

These two verses define the hijab the way it is worn throughout the
Islamic world. Besides the aforementioned passage on avoiding nudity, the
above is all that we have in the Quran regarding dress code.

Of the verses addressed to women, the second one above has been a cause
for much debate; what does it mean that “they will be recognized and so
will not be hurt”? The main interpretation that the Iranian exegete al-

11
The Quran, verse 24:30.
12
The Quran, verse 24:31.
13
The Quran, verse 33:59.
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Ṭabarī (d. 923 CE) mentions in his famous commentary on the Quran is
that free women should dress more modestly compared to slave women so
that they may be recognized as free women and thus not treated with
disrespect. 14 Three centuries later, the Iranian exegete al-Rāzī (d. 1210 CE)
114F

offers a more universal interpretation. He says that the “recognition”

referred to in the verse means recognition as self-respecting women who
are not interested in engaging with men who want to gaze at them
lustfully. 15 The verse that follows, 33:60, adds more context:
115F

If the hypocrites, and those with sickness in their hearts, and the
rumormongers in the City, do not desist, We will incite you
against them; then they will not be your neighbors there except
for a short while.

This verse suggests that the matter at issue here is sexual harassment. This
harassment is not from devout Muslim men, but from the “hypocrites”,
men who have not bought into the Islamic “social contract” and who
therefore do not desist from sexually harassing women. The advice offered
in 33:59 is meant to help Muslim women deal with such men. It asks them
not to present themselves to such men when dressed revealingly, because
these men will harass them if they do that. By “drawing their outer
garments closer to them” (meaning to go from the relaxed dress code of
the home to a stricter one), they achieve two things. First, they signal their
lack of interest in being lustfully admired. Second, they prevent their
bodies from acting as gateways to obscenity for such men.

When men see nuns, they immediately know that these are women who
should not be approached or admired sexually. Even the most degraded
men often become quiet and respectful when faced with a nun. Hijab is

14
Muḥammad ibn Jarīr al-Ṭabarī, Jāmiʿ al-Bayān ʿan Taʾwīl al-Qurʾān, ed. ʿAbdallāh b.
ʿAbd al-Muḥsin al-Turkī, Giza: Dar al-Hijr, 2001, vol. 19, 180.
15
Fakhr al-Dīn al-Rāzī, Mafātīh al-Ghayb, Beirut: Dār al-Fikr, 1981, vol. 25, 231.
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meant to do the same for Muslim women, signaling to such men that
these are women who are not interested in being sexually admired or
flirted with, and additionally, providing no temptation for such
treatment.

The hijab is partly technology for dealing with men who are described as
either “hypocrites” or “sick at heart” in verse 33:60. And partly it is for the
benefit of all men, helping discourage their libidos from finding anything
to sexually admire in a woman. Despite the fact that they are told not to
gaze lustfully at women, the anti-obscenity policy is enforced on both
ends: men are told to resist the temptation to objectify women through
lustful gazes, women are told not to provide temptation for being
objectified.

Due to the differences between the sexuality of the male and the female,
dress code is not as important when it comes to males. This is something
recognized by society after society throughout the world. The male body
does not act as a gateway to obscenity as much as the female body does, for
this reason the male is allowed to expose more of his body. In middle and
upper class societies throughout the world, however, men too are required
to dress up; it is unacceptable for a man to be topless, for example, in
English, Kurdish or Japanese society. People will see it as gross and
indecent if he were to wear only shorts in a formal social gathering. This is
not because of a deficiency in “men’s rights” in those societies; it is because
hiding the male body helps keep social interactions closer to the human
side.

Westerners find the hijab confusing, intimidating and unnecessary. I am

perfectly capable of treating a woman with respect and honor regardless of
what she wears, so what is the point of her wrapping herself up like that?
The point, of course, is the same as why Western men and women do not
go about naked. Nudity makes civilized conduct more difficult due to

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revealing too much of the animal in us. It requires too much mental effort
to treat a woman as an individual when a man can see her naked breasts.
The same would be true for a woman if she could see a man’s penis while
talking to him.

Nudist resorts show us that we are capable of maintaining civilized

societies even if we go about naked. But most people do not prefer that
lifestyle, it requires too much effort; it is too distracting to deal with naked
people all day (especially if you constantly run into strangers whose
character you cannot trust). It is far more comfortable and relaxing when
society is dressed up. No good is served by a very old woman being naked
at dinner. We will find it repulsive; her body will constantly and
unnecessarily intrude on our human experience.

The hijab helps a Muslim woman go about her day without having her
sexuality intrude into her interactions. She is less likely to suffer a
demeaning lustful glance from one of the hundreds of men she runs into
during her day. By having both men and women dress modestly, the
public sphere is cleared of sexuality, so that people can get down to
business without obscenity intruding.

The author of the Quran is enough of a realist to know that merely telling
people to avoid lustful glances is not sufficient to prevent it. It will be
sufficient for some people, but not all people. For this reason dress code is
added as a second defense against obscenity. By removing the temptation
to gaze lustfully at a woman, the frequency of lustful gazes drops far more
than if we were to merely tell people to not gaze lustfully.

The Quran’s vagueness when it comes to the hijab allows for the great
diversity seen in the dress codes of Muslim societies. The hijab is not
meant to impose, it is rather meant to free both men and women from the
degradation that comes from obscenity. Men are less likely to be tempted
to obscenely gaze at women, and women are less likely to suffer such gazes.
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Men will necessarily be tempted to engage in obscenity when faced with

revealingly-dressed women, those with self-control and honor will
overcome the temptation, those without will lustfully gaze at her and in
this way make her and themselves degraded. The hijab is there to eliminate
this dynamic. It is there to civilize male-female interactions by hiding away
the animal and its physical attractions and desires. Many people will be
able to maintain highly honorable and civilized interactions with the
opposite sex regardless of dress code. The problem is that not all people
can do that, and not all the time. A self-respecting man who finds it easy
today to not lustfully gaze at a revealingly dressed woman may find it
much more difficult a week from now when, for whatever hormonal
reason, his sex drive is far more active. The Quran wants to tame and
reform the animal in us so that we can remain civilized and human at all
times despite all the challenges that the animal poses to us.

A mania for unveiling

In Western thinking, it is common to think of the hijab (and other
restrictions on sexual expression and behavior) as a limitation, an
imposition, a degradation, that is forced on women. It should first be
noted that this view is breathtakingly misogynistic and dehumanizing
toward Muslim women. You can hardly find a medieval Islamic scholar
who looks down on Muslim women as helpless animals totally devoid of
agency, willpower, dignity and self-assertion. Yet the self-elected modern
saviors of Muslim women look at them almost like that. Muslim women
are not humans, but we can help make them so!

The thought is often expressed, overtly or otherwise, that when women

are brought up in a wholesome Muslim family wearing the hijab, they will
have “bottled up” tensions that will cause problems later on. This banal
analysis that a 6 year-old could come up with is somehow considered the
height of enlightened thinking, that 1.6 billion Muslims need to be shown
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it so that they too may come out of their Dark Age into the Age of
Enlightenment where men are not denied the benefits of seeing exposed
cleavage and women enjoy the benefit of being judged by their hair styles.

Thinking that Islam’s restrictions on sexuality cause issues is as naïve as

saying that forcing people to not urinate in public causes issues since it is a
limitation on their self-expression. Why do we restrict people’s self-
expression by preventing them from urinating in public?

The reason civilized societies prohibit public expressions of urination is

that bodily functions are distracting and degrading when performed in
public. We shun people who act thus, punish them, curb their desires,
restrict them, impede them, cramp their freedoms, by telling them to use
the bathroom. We do this because it is necessary in order to maintain the
functioning of our societies as civilized, human societies where people are
treated like individuals, not like things. A person who urinates right in
front of us imposes his body and its functions on us, and by that he grosses
us out and repulses us. Therefore most people have sufficient common
sense to recognize that there is no need to bring urination out of the
bathroom.

Islam’s view is that, similarly, there is no need for a movement to bring sex
out of the bedroom. It is right and justified that public expressions of
sexuality are suppressed and that there is a taboo against discussing the
intricacies of sex at dinner. Sex is a bodily function except when it involves
the erotic love of a couple for each other, only then it becomes something
more. And the only place where this erotic love can be celebrated without
it being obscene is in private. As soon as a third person’s perspective is
invited into the mix, the act becomes obscene, because this third person’s
perspective sees the sex act in its physicality, there is no erotic love involved
for this person.

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There is no way to experience human sexuality without it being obscene

unless it involves erotic love for another individual.

We all have sufficient common sense to know that it is gross for a family
to sit in the living room and watch a pornographic video on the television,
even if the children are all adults. This is not because of unresolved
psychological issues as a Freudian might say. It is because whenever we
observe others in their sexuality, we stop seeing them as humans, and by
extension, we are reminded of our own bodies, which are brought to the
foreground, with our individuality thrown to the background. The family
members suddenly “wake up” to their own bodies like Adam and Eve.
They start to wonder how to interact with one another. Communally
watching a pornographic video makes a very strong statement: It is OK to
see humans as mere bodies and take sexual pleasure from them without
caring for them as persons.

That horrible statement causes a feeling of extreme awkwardness and

alienation among the family members. The moral of a pornographic video
is that humans are just bodies. So why should I respect my father, who is
just a body? And why should I not sexually admire my sister, she too is
just a body. It starts to feel like a silly pretension that we family members
take each other so seriously when we are all just bodies with bodily desires.
What is wrong with having sex with one’s sister when this is merely the
satisfaction of a physical desire, similar to eating ice cream?

In fact, there is much literature with scientific pretensions (that of

“sexology”) designed—by people deeply sunk in obscenity—to pass off
sexuality as if it is nothing but physical desire, to convince us that all sexual
morality is pretension and superstition.

But we know instinctively that there is something wrong with this picture.
We know that there is no such thing as a wholesome family life if
pornography is watched on TV by all of the members together.

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Pornography celebrates humans as mere bodies while family life celebrates

humans as persons having infinite worth, not as mere bodies. There is an
inherent contradiction between family life and the watching of
pornography. One of them celebrates the body, the other celebrates the
person. The two things are opposed because the more we focus on the
body, the less we can see the person, and the more we focus on the person,
the less we can sense their bodies.

The best social interactions are those where we feel that it is our hearts and
minds that are meeting rather than our bodies. It is for this reason that
talking in the dark feels so intimate and comfortable; we can fully forget
about our physicality and talk as if we were nothing but intellect and
conscience.

Pornography does not increase social intimacy, it destroys it. It makes it

difficult for us to see others as persons by constantly conditioning our
brains to see other humans as pieces of flesh.

Watching pornography communally makes a political statement about the

relationship between the watchers. We become bodies to each other, we
stop being individuals. A group of men walking out of a theater after
watching a pornographic movie there will absolutely not be able to look
each other in the eyes and respect one another as individuals. They, with
shame and furtiveness, with fear and loathing, will get away as quickly as
they can from the scene of that degrading debauchery.

Islam, through its various teachings, helps de-pornographize society. If we

were to consider again the family that watched pornography together, if
they were to become practicing Muslims, besides ceasing that activity, the
mother will start to wear clothing that covers her cleavage so that her son’s
attention is not needlessly drawn to her body. The daughter will do the
same. The females will wear hijab and start to identify less and less with
their bodies and more and more as persons. Pornography destroys social
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intimacy by making the body paramount; Islam stands opposite to it,

rebuilding social intimacy by taking the body out of the picture as much as
possible.

Islam, by suppressing public expressions of sexuality, frees society from

the oppression of the body. The more I see my father as a body, the less I
can respect him, because he is made exactly equal to myself. But the more I
can see him as a person within a social context, the more I can respect him.
The same applies to everyone else around me. The hijab is there to de-
emphasize the female body, the way that male clothing is there to de-
emphasize the male body. Both of them help create freedom by taking our
physicality out of the way so that we are no longer judged for our bodies,
so that we start to identify as persons with a place in society rather than as
cheap bodies belonging to an animal class made of billions of similar
bodies. We stop being collections of atoms and become persons of infinite
worth with places reserved for us in society.

We do not like to think of members of the opposite sex that we love and
respect (such as favorite writers or professors) as having sex organs and as
using the bathroom, even though we know theoretically that they must
have them and do so, because we like to experience a connection of the
heart and mind with them. Their bodies have nothing to contribute to
this. If your favorite writer slips on a banana peel on his way to the
podium, if he farts loudly, if he burps or throws up, all of these things
make you aware of him as a body and make it harder to take him seriously.
You may be able to get over it if this happens once. But if every time he
was to give a speech he acted thus, you would want to have nothing to do
with him.

Islam provides dress codes for both males and females. It is just that the
dress code for women is slightly more involved due to the all-too-real
genetic and social differences between the sexes. A man’s libido responds

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instantly to an exposed female body. He always has to exert effort to avoid

obscenely admiring her. If he is a good man, he exerts that effort. If he is
not, or he is experiencing low willpower at the moment, he will succumb
to the temptation. But a woman, when faced with a shirtless man, does
not instantly respond to him. She keeps her cool and can ignore him with
little effort. It requires effort on her part to feel sexually attracted to him.

There are thousands of websites on the Internet dedicated to displaying

pictures of scantily clad or unclad anonymous women. There is no
equivalent phenomenon dedicated to scantily clad or unclad anonymous
men. Women would not find such websites interesting (except perhaps a
very small minority of them), even if they had no moral difficulty with
perusing such materials—because that is not how their sexuality works.
For females, sexual desire is a background to social context; she needs to
know a man well before she can judge whether he is worth being attracted
to. For males, sexual desire is at the forefront, he can instantly feel
attracted to a female without knowing anything else about her.

Women never fall in love at first sight; they must always know more about
a man. She will quickly lose interest in a most attractive-looking man if she
were to discover he is jobless, degree-less and lives in his mother’s
basement. Men fall in love at first sight all the time; they often could not
care less about a woman’s job, degree or position in society if she is
beautiful and does not have any significant character flaws.

Evolutionary psychology answers why things are so; male sexuality is

designed to be opportunistic, male primates are designed to never miss
sexual opportunities presented to them. Female primates, on the other
hand, are designed to be discriminatory, a female primate needs to know
the male somewhat well before she decides he deserves her. She requires
social proof of his worth. If she sleeps with the wrong male, she may get
abandoned during pregnancy, or her children may lack a strong male to

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support and care for them. She needs to worry about all of these before
she decides a male deserves her. And for this reason her sexuality is
genetically designed to be slow-acting and discriminatory. 16 116F

Scientifically, there is nothing strange about Islam providing different

dress codes for different sexes. Each sex has its own sexual characteristics,
therefore it is quite short-sighed, even if fashionable, to act as if there are
no practical differences between the sexes. Islam has to deal with the
difficult issue of civilizing primates whose males and females have
differing sexual natures and aims. To accomplish this, it teaches them
both to avoid lustful gazes, while compensating for the male’s
opportunistic sexuality by making it more difficult for him to see exposed
female bodies.

Westerners who have never entered a Muslim home may imagine that the
hijab causes Muslims to think about sexuality all the time, when the
reality is the exact opposite; the hijab takes sexuality out of the picture. It
should be mentioned that women do not wear the hijab in front of close
relatives, so inside the home, the majority of women do not actually wear
the hijab. But when a male visitor comes, they put on the hijab, and then
interact with him the way any Western woman would interact with a
visitor, the difference being that the male visitor focuses on her as a person
and his opportunistic sexual desire is not given encouragement through
being given a glimpse of the woman’s desirable body.

16
Men on average have ten times the levels of testosterone as women; see Richard G.
Bribiescas, Men: Evolutionary and Life History, Cambridge and London: Harvard
University Press, 2008, 159. The activity of the libido in both males and females is
strongly dependent on testosterone; see Steven Platek, Julian Keenan and Todd
Shackelford, Evolutionary Cognitive Neuroscience, Cambridge and London: The MIT
Press, 2007, 246-248.
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Muslims do not think about sexuality when thinking about the hijab. It is
about propriety. A Western businessman does not need to think about
sexuality all the time in order to know to put his pants on in the morning.
He does it out of habit; it is what his society has taught him. The same
way, Muslim women put on their hijabs when going out or receiving male
visitors. It feels improper for her to show her cleavage to a man, the same
way that it feels improper for a Western male to show his underpants in
public.

There is no good to be served by having strangers admire your wife or

daughter’s bodies. Islam helps prevent the dynamic of lust by requiring
modesty from both sexes. Imagining that this causes psychological issues
or sexual dysfunction is uninformed fantasizing.

It is true that strictness over the hijab and thinking of females as loose
sexual cannons that must be controlled, as is believed by the Wahhabi
minority, can be psychologically harmful. But has anyone done a study to
find out just how common such problematic cases are? And what are the
differences between Muslim families that wear the hijab and the ones that
do not? It is quite possible that not wearing the hijab brings with it far
more problems than wearing it. Perhaps 1% of Muslim families suffer
psychological issues directly attributable to the hijab, but perhaps that
pales in comparison to the 2% of Muslim families that have abandoned
the hijab, who suffer other and more serious types of problem.

Those who write about the issues of gender and sexuality among Muslims
are often psychologists and social workers who only get to deal with the
problematic cases, and this gives them the highly skewed view that the
cases they see are the norm rather than the exception. They are like doctors
at a cancer ward who, seeing so many cases of cancer every day, become
convinced that everyone has it.

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Look at any Islamic publication, magazine or blog and you will often meet
the activist who says that our community needs to “talk more” about sex,
that we need to remove the “stigma” on sexuality, that that taboo on
sexuality is somehow doing harm. I have nothing against people reading
books on sexuality and I am in fact considering writing a highly scientific
book on sex education for Muslim adolescents. But the idea that as a
society we need to become comfortable with talking about sex in public is
utter nonsense.

The concept of doing real scientific research and using “controls” is quite
foreign to such well-intentioned activists who are ready to destroy social
protocols and customs without a care that doing so may have unintended
consequences.

If talking more about sex reduces that 1% of problematic cases (extremely

doubtful, since sexual identity issues seem to be almost always associated
with parental cruelty rather than how often they talk about sex), but if it
gives rise to a new and more serious problem, that of people respecting
their parents, relatives and spouses less and of considering sexuality a
pornographic part of life rather than a personal and erotic one, then
talking more about sex will actually destroy the very thing these people
thing it will accomplish.

Becoming more comfortable with sexuality does not make us appreciate it

more; and it makes appreciate it less. In the early 20th century, many
writers, such as Aldous Huxley, Jean-Paul Sartre and the American diarist
Arthur Crew Inman thought that they would achieve a higher plane of
existence by abandoning the foolish taboos of Victorian Christianity. Did
they achieve the spiritual sexual utopia they worked for? Not at all. What
they achieved was a life of darkness and misery. When in your social circle
every man has had sex with every woman and every woman with every
man, this does not heighten your pleasure in life and your love for these

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fellow humans. It rather does the opposite. Being so submerged in the

sexuality of everyone around us makes us stop seeing them as persons.
Inman thought that he could have sexual relations with a wide number of
women and girls around him and still be loved and taken seriously by his
wife. But the story of his 30 years of marriage was one of his wife looking
down on him and being disgusted by him (and cheating on him with a
man who treated her like a person). He thought that by breaking the sex
taboo he would enjoy life more. But he enjoyed it much less. A wife can
no longer see her husband as a “husband” with an inviolable social place
when she keeps imagining him as a naked body with other naked bodies.
The word “husband” becomes quite meaningless because it is a social
word applied to persons, not to animal bodies. And so does the word
“wife”. Respect for one another breaks down, and love is extinguished.
The husband’s naked body can unite with any attractive female body, the
wife is made to feel replaceable and degraded, she too is just a body among
so many bodies that her husband has access to. 17 117F

Merely speaking more freely about sexuality will not bring such dramatic
harm, but where do we draw the line? Every effort to bring sexuality “out
of the bedroom” threatens to bring us closer to obscenity. There is, in fact,
no way for a family to talk about sex without suffering a tiny bit of
obscenity. I do not want to think of my parents as having sex organs, but
if they talk about sex freely, that is just what I am made to think of. The
more I think of them as having sex organs, the more I am made aware of
them as bodies, as animals, and the more I forget about their personhood.
The two are always opposed; the more we think of the person, the less
important their body becomes, and the more we think of their body, the
less important the person becomes.

17
See Arthur Crew Inman, The Inman Diary, ed. Daniel Aaron, Cambridge and
London: Harvard University Press, 1985, 2 vols.
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A civilized society will continue to strictly limit public expressions of

sexuality the way it limits public expressions of other bodily functions. If
this causes problems, we should compare it with the problems caused by
its opposite (removing the limits), instead of judging the issue in a vacuum
like everyone possessed with unveiling mania does.

I should clarify that limiting public expressions of sexuality does not mean
to limit information about it, similar to the way that limiting public
expressions of urination is not opposed to the study of the urinary tract.

Relations between the sexes

What is the Islamic policy toward the way the sexes should conduct
themselves toward one another?

I imagine that both Muslim writers and Western researchers will go on to

quote from the Quran, hadith, medieval texts and modern scholarly
opinions to tell us the “Islamic opinion” on this matter.

In reality, Islam tells us very little about how the sexes should conduct
themselves toward one another. A few points of definition determine
limits on behavior, but everything else is left blank for the culture to fill in.
Asking a Muslim about Islam’s opinion on the relationship between the
sexes will cause them to give an answer that largely reflects their own
cultural practices.

Based on the available Islamic literature, we can defend and attack almost
any opinion on ideas about proper conduct between the sexes. We can
speak of the way women intermingled with men in Medina and bravely
voiced their own opinions and disagreements. We can speak of how
Umar, one of the most intimidating characters of Islamic history, was
supposedly dominated by his wife. We can speak of Aisha’s independence
of mind in not easily forgiving the Prophet Muhammad for doubting her
chastity. Her sense of dignity was so great that she did not servilely submit
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to the Prophet, despite his supposedly being God’s messenger. We can

speak of the opinions of the salaf (the Pious Predecessors, referring to the
early generations of Muslims) regarding how the best women are never
seen by the eyes of strangers.

This contradictory mixture of signals has little bearing on the way real-life
Muslims conduct themselves. The core of Islam is made up of a few
simple ideas, such as the oneness and transcendence of God and the truth
of the Prophet Muhammad and his mission; the necessity of praying,
fasting and doing a few other obligatory things; the necessity to avoid
wine and a few other things. The more distant we get from this core, the
fuzzier, less binding and more culturally-colored the concepts become.
The core drives Islam, the fuzzy cloud of concepts that surrounds them
provides inspiration, but is counterbalanced by cultural concepts. This
vast fuzzy cloud may contain concepts that support having zero contact
with members of the opposite sex unless absolutely necessary, while also
strangely containing other concepts mentioning men and women
interacting casually or learning about religion together. The confused
mess is largely ignored; few people other than religious scholars bother to
read medieval religious literature. This leaves most choices to the culture
and common sense of the people.

Each Islamic culture has its own conceptual framework regarding the
proper way for the sexes to conduct themselves toward one another, and
among them different sections of society have different practices. Among
Iranian peoples, both Sunni and Shia, it is common for families to visit
other families and sit together, with men and women mixed, something
that a militant Wahhabi may find “un-Islamic”. Yet these Iranians see
nothing wrong with this; to them the very concept of bringing religion
into this well-established cultural practice is nonsensical, almost obscene
(in that it treats these humans as misguided animals who can enjoy such a
wide cultural practice without sensing that it is wrong). They have read
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the Quran and books of hadith. They know what is good and what is evil;
they are blessed with reason and conscience and can tell when something
evil is taking place. A person who calls their way of life un-Islamic when
they carry out all that Islam clearly asks them to do is merely being rude.

The reason these Muslims can comfortably sit together in a mixed

gathering is not that they are less Islamic. They know what is Islam and
what is merely Arab culture. They intrinsically appreciate the “smallness”
of Islam, the fact that it is not a total system of definition but rather a
system that leaves most decisions to humans themselves and their clutures.

A Muslim who follows the ethics and morality of the Quran, and who is
endowed with reason and conscience, is capable of making sense of almost
any situation on his or her own without having to consult a jurist. For
instance, Wahhabis say that celebrating birthdays is ḥarām (‘forbidden by
Islam’), while, to many other Muslims, the very thought of asking a jurist
whether one can celebrate birthdays or not feels so dimwitted that it
would make them laugh.

It is in fact a common genre of humor in the Middle East to satirize

ridiculous religious rulings. If reason, conscience and the Quran do not
tell me that there is something wrong with celebrating birthdays, a
Muslim who says so better come up with some very convincing evidence
in support of their absurd opinion.

Learning about the intricacies of the science of hadith and Islamic legal
theory (uṣūl al-fiqh), instead of making one a fundamentalist, actually
takes one in the opposite direction; one is made to recognize more room
for interpretation. This makes a person more respectful of diverging
opinions and makes them recognize the smallness of Islam compared to
the largeness of culture within society’s conceptual framework.

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An urban legend among Christian missionaries is that the Quran never

uses the word “love”. Our harsh religion of sand and camels could not
possibly recognize this human emotion. This illusion is easily dispelled by
a few verses from the Quran:

…those who have faith are stronger in their love for God… 18 118F

…God does not love those who transgress. 19 119F

…God loves the doers of good. 20 120F

…God does not love corruption. 21 121F

Say: “If you truly love God, then follow me, and God will love
you…” 22122F

It is true, however, that the topic of love between man and woman is not
covered in detail by the Quran, although it does receive a mention:

And of His signs is that He created for you mates from among
yourselves, so that you may find tranquility in them; and He

18
The Quran, verse 2:165.
19
The Quran, verse 2:190.
20
The Quran, verse 2:195.
21
The Quran, verse 2:205.
22
The Quran, verse 3:31.
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planted love (mawadda 23) and compassion between you. In this

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are signs for people who reflect. 24 124F

A person who thinks Islam should be a total religion may think that this is
a sign that Islam “teaches” that love is not very important. And looking at
“Islamic” books, such as books of legal commentary by medieval religious
scholars, one has difficulty finding any mention of love between the sexes.

But of course, the idea that a religion should teach men to love women is
nonsense. This is part of the blank space that religion leaves to culture.
Arab culture has had a thriving tradition of love poetry (ghazal) beginning
from before Islam and continuing to the present day. The Arabian Romeo
and Juliet-style story of virgin love, Layla and Majnun, has been
celebrated since at least the 9th century CE. Love, being such a powerful
force in our lives, does not need religion’s encouragement. In fact, a
sensible religion should dampen it in order to ensure that love remains
within the bounds of civilization and does not devolve into obscenity.

Islam leaves each culture to celebrate love the way it sees fit the way each
culture is free to develop its own cuisine. A kind Creator would certainly
give us what we need in order to experience the joys of love. But he does
not need to do that through religion if he has already provided it in our
genes and spirits. Our human experience pushes us strongly toward love,

23
From the root w-d-d, which literally means “to lovingly wish for” (see Ibn al-Athīr al-
Jazarī, al-Nihāya fī Gharīb al-Ḥadīth wa-l-Athar, ed. ʿAlī al-Ḥalabī al-Atharī, al-
Dammam: Dār Ibn al-Jawzī, 1421/2000, 964). This word is different from the more
common hubb (‘love’) that is used in the verses quoted earlier. From the w-d-d root also
derives one of the Attributes of God in the Quran; al-Wadūd (the Loving One).
Mawaddah has a platonic, rather than erotic, sense to it since it includes God’s love for
His servants and a man’s love for his friend (See al-Rāghib al-Iṣfahānī, al-Mufradāt fī
Gharīb al-Qurʾān, [Mecca]: Maktabat Nizār Muṣṭafā al-Bāz, n.d., 669-670).
24
The Quran, verse 30:21.
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so strongly that we are at times tempted to abandon religion for its sake.
This phenomenon is needless of religion’s encouragement.

Islam, of course, provides many important teachings toward conducting

love in the best manner possible. It prohibits forcing women to marry
someone they do not want, 25 it also prohibits preventing women from
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marrying people they want to marry. 26 126F

A common theme among works by detractors of religion, both in the

West and the East, is the concept that religion stands in opposition to love.
Films, including Iranian ones, often celebrate the attractive and noble
young man and woman whose love is impeded by religion, often
incarnated in the form of the woman’s religiously conservative father who
as the story progresses is taught, through difficult lesson after lesson, to
become more human. Such stories are touching and are enjoyed widely in
the Middle East. Devout Muslim viewers do not see such stories as being
about love versus religion. They instead see them as being about the
difficult politics of family life when one has a close relative whose rigid
ideas make him less human. For devout Muslims the story obviously has
nothing to do with religion per se because there are gentle and kind men
all around them who do not act like that father in that film. But for an
irreligious viewer, the story is obviously about Islam and its problems; the
father in the story is the proof for that.

The view of culture as a man-made mosaic with religious elements should

help put an end to the circular arguments about Islam and its relationship
with love and to women’s status. Islam’s goal is to prevent negative
behaviors by prohibiting obscenity in all its manifestations so that society
may function as a human society made of persons, not animals. It provides

25
The Quran, verse 24:33.
26
The Quran, verse 2:232.
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the infrastructure needed for preventing humans from sinking into the
animal world. Beyond that, it leaves humans to themselves.

Social integration
Islamic law does not have anything strict to say on the topic of romance.
As religious scholars admit, falling in love is something we cannot help.
But there are ways to engage in romantic relationships that fit within
Islam’s framework of ethics and morality, and there are ways that conflict
with it. Islam is not made to be applied in a vacuum. It is assumed that
people who embrace Islam will, generation after generation, build their
own culture around it, using its morality and ethical teachings to create
their own standards of manners, etiquette and appropriate behavior. We
see this in all Muslim societies. They often have a vast set of standards of
behavior that cannot be found in any religious text. The reason for this is
simple. Human life is so complicated that there is no way to define every
single detail of life in a religious text. Rather, Islam provides general
guidelines, people fill out the specifics except in those rare cases where
specifics are given (such as in the case of dividing an inheritance).

In Islam the appropriate, safe and socially integrated way for a man and
woman to be in a relationship is through marriage. In many Western
societies that have lost their religious beliefs, marriage is just a formality.
Many people engage in intimate relationships without seeing a need for
officially marrying. That is the primitive, natural way for humans to do
things. Islam (and Christianity, and Judaism, and most sophisticated
cultures) add an extra layer of formality to the relationships between men
and women that greatly complicate matters.

This formality enables the man and woman to relate to each other as
socially integrated humans. A religiously conservative husband (assuming
he is a relatively well-educated and civilized man) does not just see his wife

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as a piece of attractive flesh that can be treated however he likes. The

solemnity of marriage, the fact that it involves so many people’s approval
and attention, means that he is forced to look at her and see her not just as
a body, but as someone’s daughter, someone’s sister, someone’s niece. She
is not detached from her society and background. She is a great deal
greater than her body and her personality.

And that means he is forced to respect her as a person. He is beholden to

dozens of other people who will all have something to say about it if he
mistreats her. Through constant interactions with her family, he is
reminded over and over again that she is more than just a body, that she is
a person with an honored social status.

Theoretically, we can have such relationships without involving our

families; we do not need our families to force us to be nice and considerate
toward our spouses. But the reality is that human nature always “reverts
to the mean”. At the beginning of a romantic relationship we can treat the
other person with the greatest consideration. But once the honeymoon is
over, the couple start to take each other more and more for granted and
start to do less and less for each other. This is something that has been
experienced by most people. The point of socially integrating a romantic
relationship into society is to extend the honeymoon-level of consideration
to the period that comes after the honeymoon. That is the magic that social
integration achieves and that is almost impossible to achieve without it.

A wife, in a religiously conservative society, is not just a random woman

who signed some paperwork. She has a defined and honored social status.
It is similar to the way a queen is honored and respected by the virtue of
her social status, without anyone caring what her body or personality are
like. Just by being queen, she gets all kinds of rights and privileges. In a
similar way, marriage in a conservative, religious society forces men to
treat women as if they are more than their bodies, their beauty or their

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personalities. You can see this at work in classical English-language novels

like Pride and Prejudice, when the West was still highly religious. Mrs.
Bennet, the mother of the novel’s heroine, is an extremely ignorant and
annoying person. But thanks to the institution of marriage, everyone
around her is forced to treat her with great respect. This is respect that she
does not “deserve” if we were to look at her personal qualities. That is the
point of marriage; it integrates people into society, gives them a status and
position, and in this way protects their honor and dignity—regardless of
their individual merits or failures.

Today a person like Mrs. Bennet would be made fun of by her children
for being stupid and ignorant. She would probably have to take
antidepressants because no one will treat her like she matters. In a society
like that of Pride and Prejudice or like today’s conservative Muslim
societies, she will be treated like she matters, because the society’s values
and the institution of marriage force everyone around her to treat her with
great respect and dignity and to take her opinions seriously regardless of
how ignorant or stupid she is.

That makes her feel like she is important, like there is a place for her in
society. She feels appreciated and is happy with her lot in life.

Such a system has its own problems. But as a person who has experienced
such societies in countries like Iran and Iraq, and their opposite in the
United States, I can say that such a social system is far superior to the
disintegrated societies of the West (of course, things are not bad
everywhere in the West and there are still many happy families and
societies). In secular societies a woman has to prove her worth to be
respected and taken seriously. In a traditional society she does not need to
prove anything. She is a wife, a mother, a sister, an aunt, and since these
social roles are taken very seriously, they grant her all the respect she

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desires without having to do anything. She is like a queen who is born into
a social position without having to work for it.

Naturally, the system also provides similar benefits to men. A wife has to
treat her husband, even if he is not very intelligent or attractive or
interesting, as a person who matters. In a class I was attending in Ann
Arbor, Michigan, a woman said that her husband had “the most boring
job in the world.” It was a funny statement, but it made wonder why a
woman of my society would consider it extremely vulgar for a woman to
say such a thing about her husband in public. The reason, of course, is
that in my society a husband is not just any random man. A wife and her
husband together rule their own little private kingdom where they are
honored and valued, and it would be as foolish for her to make fun of her
husband as it would be for a queen to make fun of her king in public. In a
religiously conservative society, a wife does not treat her husband as if he is
a random male, she treats him according to the demands and duties of the
offices they both hold; the offices of “husband” and “wife”. It is similar to
the way a company executive treats another executive; or one government
official or minister treats another. They cannot treat one another as
random humans who met on the street, they have to respect the office or
rank held by the other person and treat them according to that.

In a religiously conservative society a marriage is an election. The extended

families on both sides are given a proposal and study it until they cast their
votes in favor of or against the marriage taking place. This process is
sometimes taken as seriously as the cardinals take the process of electing a
new pope. Once the marriage is approved, the husband and wife end up
wearing the “robes of honor” that signifies their new offices or ranks that
society has elected to give to the two of them through its approval. In a
disintegrated society “walking down the aisle” does not have that much
significance (although it can still be quite affecting), while in a religiously
conservative society “walking down the aisle” is quite similar to the
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coronation of a new king or queen and just as serious and solemn. It is

how society integrates these two new people into its future. The wedding
process in Islamic societies is often similar to two kingdoms coming
together to agree on the formation of a new kingdom on their borders
with one side providing the new king and the other the new queen.

In an Islamic society, when a man wants to marry a woman, he has to first

present himself to her family. The family judges him and casts votes either
in his favor or against him. A critic of Islam, on reading this, may jump to
the conclusion that that means the family control’s a woman
relationships. But the woman, being part of the family, also casts her own
votes. If she is in favor of the man, her vote may count as 50% of the
necessary vote. If her mother also approves, that may add another 25% to
the vote, meaning that the family as a whole is 75% in favor of the
marriage. If the father disapproves, his 25% negative vote would have to
stand against the 75% positive vote, meaning that he will be under
pressure to justify himself, and this pressure may make him slowly change
his mind in favor of the man. These percentages of course change from
family to family, and if the woman has siblings, they too will cast their
votes. Ideally, and in most cases, the marriage will only go forward once
the man has 100% of the vote of the woman’s family, and the woman has
100% of the vote of the man’s family. This makes the formation of the
marriage something that is done with the unanimous vote of both of their
families.

Courtship
In Islam, as in Pride and Prejudice, the relationship between a husband
and wife starts from here. The two are not merely animals who have to
sign a contract before they can satisfy their animal urges. They are
representatives of a human “high office” that is never forgotten. The
relationship between Caleb Garth and his wife in George Eliot’s
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Middlemarch is a good illustration of the type of husband and wife

relationship created by such a society.

Such a marital relationship does not kill sexual pleasure. It actually

heightens it. If we have not sunk into obscenity, what we desire from the
other sex is not merely their bodies; it is the person himself/herself. When I
am in love with a woman, I desire her as a person, not as an object. No
other woman can take her place, even if equally attractive, because it is her
that I desire, not merely her body. When individuals who treat each other
as infinitely worthy make love, it is not merely their bodies that unite
(although that provides great pleasure). The greater pleasure comes from
the fact that one human, with a history and a future, with freedom and
responsibility, unites with another individual of similar depth.

This is what makes the difference between a “cheap” pornographic sex

scene and a “romantic” scene 27 in which true lovers unite. The cheap
127F

scene is gross; they reveal to us human bodies in all their ugly, slimy
physicality. The romantic scene, on the other hand, keeps sight of the
individuals. I do not care that a female body is coming together with a
male body, what I care about is Jane Eyre, with all of her human depth,
coming together with Edward Rochester. The context enables the viewer
to continue seeing the couple as humans, rather than as animals (although
the more explicit the scene is, the more obscene it becomes, even if it is
part of a touching love story).

There is never need for a romantic film to depict the sexual act; this in fact
takes away from it. While it is possible to remain human while making
love, viewing other people engaging in it always obscene. Even depicting a
passionate kiss is unnecessary. Iranian films, censored by religious

27
Technically such a scene would be called an ‘erotic’ scene, but due to the way this word
is commonly used to mean merely ‘sexually exciting’, I prefer to call it ‘romantic’ in this
non-technical context.
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authorities, are capable of portraying the most intense love scenes despite
the fact that everyone keeps their clothes on and there is no touching. The
romance in Jane Eyre is far better appreciated when the bodies of the
couple do not intrude on our imagination (the novel contains no explicit
scenes, yet it is a great love story). With the bodies out of the way, we can
appreciate the fact of two humans intensely desiring one another without
it feeling obscene. The atmosphere continues to be beautiful and
wholesome, and this is what novels like Jane Eyre and Pride and Prejudice
accomplish. Everyone involved is utterly civilized, there is no lust, but
there is love and desire.

What Islam (and 19th century Christianity)’s anti-obscenity and

personhood-celebrating ethic create is a sexuality that is not cheap, but
that is meaningful and romantic. The husband and wife continue to see
each other as persons even during lovemaking.

There is perhaps no way for a one-night stand to not be obscene because a

few hours are not sufficient time to discover the moral depth of another
human. In order to be able to unite with another human, both of us as
persons rather than mere bodies, I must first come into contact with the
human in them, and that means observing their character. Are they cruel
or kind? Are they selfish or generous? Do they have a history of noble
behavior toward those around them or are they murderers and rapists?
The institution of marriage forces me to come into contact with the other
person’s human character before consummating the union. I am forced to
interact with her family and observe how her family treats her and how
she treats her family. My own relatives interact with hers and in this way
find out what type of humans she and her relatives are. I am forced to see
her as a person with a complex social history and future, and she sees me in
the same light. If we already know each other very well, for example if she
and her family belong to my family’s social circle, going through the
process of courtship and marriage may feel like a mere formality, since we
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already know each other’s characters very well. But if the families are
strangers, the process is important in helping avoid giving one’s son or
daughter to a dangerous person.

In the West, a boyfriend and girlfriend may be able to create a relationship

that is just as warm, beautiful and human as that ensured by marriage in a
religiously conservative society. What the institution of marriage ensures is
that such beautiful relationships should be the norm rather than the
exception. Instead of having a culture in which some boyfriend-girlfriend
relationships are functional and others obscene (loveless and largely about
sex in its physicality), the solemnity of marriage, and the involvement of
family members in setting it up, ensures that most relationships will be
closer to the human side rather than the obscene side.

A young Western man who is not used to traditional marriage and cannot
comprehend the difference between an obscene relationship and a
romantic one (they both involve sex, so what is the big deal?) can
experience the difference in this way: he has recently met a pretty woman
and has initiated a relationship with her. At the moment, he knows little
about her and his interest in her is largely physical and out of a desire for
the comfort that a woman’s love and care brings. But if he were to visit the
woman’s family and see her interact with them, he will start to see her in a
new light. She stops being merely a physically attractive woman. He sees
her as something greater, she is an individual within a larger human
society. The stakes are suddenly higher. Uniting with her no longer merely
means uniting with her body and having her around in the house, it
means uniting with her who is the daughter of so-and-so, sister of so-and-
so, the respected friend of so-and-so. He is forced to appreciate her
importance and infinite worth to those around her. And this creates the
grounds for true love, love that appreciates the woman in her uniqueness
the way she is appreciated by those who love her most.

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A man who is used to seeing women in an obscene light will strongly

dislike interacting with his girlfriend’s family, because that is too
demanding. He prefers to be only beholden to himself and his desires, and
to treat his girlfriend with the minimum effort that he thinks she deserves.
Involving his girlfriend’s family in his relationship brings down on him
the heavy burden of having to live up to their expectations, and of treating
their daughter the way they themselves treat her. In their presence, he may
pretend to be more civilized and caring toward her, while once out of their
sight, he may immediately revert to treating her with indifference.

The ideal, non-obscene relationship that stands against the above is the
one where a man always sees his woman in her social context, as if her
loved ones are always present. His behavior does not change in front of
her family compared to when they are in private. He always maintains the
same respect and consideration for her. This is the secret of the beauty of
the world of Pride and Prejudice. Men always saw their women as social
persons. Mr. Darcy loved Elizabeth as an honored member of her society.

Marriage in Islam (and Christianity) is about helping human sexuality

remain within the bounds of humanity, preventing it from sinking into
the obscene animal world. Rather than stifling sexuality, it takes it to new
heights by ensuring that even during love-making, both partners keep
sight of the irreplaceability and infinite worth of the other. In fact, as
Roger Scruton argues, the heights of erotic pleasure available in a
conservative society are impossible to be had in a sunk society that only
sees sex as an item of physical pleasure. In such a society, the possibility of
enjoying a higher form of sexuality will sound like a myth. People from
that society will think that conservative societies need to take off their
“shackles” in order to enjoy better sex, when in reality what they call for is
the dark dead-end of gross, animal sexuality that knows nothing more and
is incapable of knowing more, because, having taken off the shackles that
make human society human, what remains is a slimy animal society where
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nothing and no one matters very much and where everyone merely floats
in Sartre’s visqueux.

Some Western men, knowing that every woman they meet has already had
many sexual partners, see themselves as replaceable and disposable to
women. Highly popular songs like Beyonce’s Irreplaceable proudly
advocate for considering men replaceable. In such a world, what is the
point of worshiping this woman who might still have a soft place for a
former sexual partner, and who, in a month or two, might be sleeping
with another man? This cynical attitude toward relationships reduces
trust and reduces marriage and fertility rates, since the erotic desire that
binds a man to his wife and his wife to him, the seeing of one another as
irreplaceable, is absent from most relationships in this culture. The
conservative marriage system, by turning sexual relationships into an
official and solemn relation, ensures that relationships are not abandoned
casually, that cynicism is not developed, and that the couple see each other
within a social context most of the time, in this way forcing them to keep
sight of the irreplaceability and infinite worth of each other.

Sex, when it is merely physical, ends with orgasm. In the erotic love of
Muslims and traditional Christians, however, sex is merely an episode in a
much larger love story. The music never stops.

Islamic societies are not without their problems; not every marriage is full
of love, and not everyone is kind and generous. But within the limits of
our humanity and its attendant weaknesses, Islam, as applied by people
with intelligence and common sense, leads to a society that is better than
what can be achieved without it. In reviews of Pride and Prejudice (both
the book and its film adaptations), I have seen many Western women pine
for living in a similar society. In reply to them, others mention the
problems of that time, such as women’s lack of opportunities and the
existence of strict class distinctions. The Islamic society I come from is the

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world of Pride and Prejudice shorn of all of the problems that make it
unacceptable to a civilized contemporary person. Yes, the women around
me wear the hijab, and I respect them all the more for it.

The non-marital
I have stayed clear of the issue of homosexuality since my aim has been to
explain the types of relationships encouraged by Islam. In Islam’s view,
while there is nothing wrong homosexual attraction, acting upon such an
attraction is similar to acting upon an attraction to a member of the
opposite sex that one is not married to. The attraction is natural, the
acting upon it is forbidden for a supposed greater good. Islam considers
homosexual sexual acts “obscene” (fāḥish), similar to the way that sex
outside of marriage is “obscene”. Obscenity, as has been discussed, is any
expression or behavior that takes humans from individuals to animals by
overemphasizing the body and its nature and demands. Non-marital sex is
obscene (when it is not normalized in a society) because it is antisocial; it
goes against the presently maintained social order. Similar to a family’s
watching of pornography, engaging in non-marital sex is a political
statement about the nature of the relationships of the individuals in that
society.

Political statements are either in support of the present social order or are
opposed to it. A family’s communal watching of pornography shatters the
fabric of society because it causes family members to start to have an
obscene view of one another. Rather than enjoying a warm family life
with everyone feeling irreplaceable as father, mother, son and daughter,
the family members start to feel as if they were replaceable bodies defined
by their physicality rather than their social personhood. When this
happens, it becomes natural to judge one’s father for his physical shape
and to not take his opinions and wishes seriously. He is made of the same
stuff as myself, both of us are physical beings controlled by physical forces,
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so what right does one animal have to tell another animal what to do? His
being a father is just an accident of history; it is ridiculous to say it causes
me to have any duties toward him.

That is the obscene type of thinking that Islam wants to prevent by

ensuring that individuals, rather than physical bodies, are at the forefront
of our interactions with our fellow humans. Non-marital sex is obscene
because it prefers a couple’s wishes to the wishes of their families and
society. Even if they are in love and consider one another irreplaceable,
they are attacking society by acting as if two humans have the right to be
intimate without reference to the other people they are related to. No one
is “harmed” by an non-marital relationship, similar to the way that
watching pornography communally causes no observable harm. What is
harmed is society, this thing that is so fashionable to dislike and criticize.
In a well-functioning society, as that of Pride and Prejudice, a man and
woman who desire one another have to go through a ritual that integrates
their relationship into society. This enables the man to continue
respecting everyone around him, and the woman to continue respecting
everyone around her, and who all in turn continue to respect them even
more than before.

But if this man and woman allow their love and desire to overcome them
so that they start an non-marital relationship, this is a very strong political
statement; the man tells the woman’s family: you guys are just a bunch of
bodies, rather than individuals of infinite worth whose opinion matters
very much to our self-conception. The man says the same to his own
family. And the woman says the same both to the man’s family and to her
own family. Such a society therefore treats a non-marital affair as you
would expect; as a catastrophe and political attack. It shakes everyone’s
social position; a mother can no longer tell her relationship to her
daughter; before, she was “Mother”, now she is just a female body who
happens to have given birth to this woman. A father who loves her
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daughter and has treated her as the light of his life will feel as if he has been
punched by her; he will feel as if his relationship with her has been a lie the
entire time. How could she ignore his wishes, when previously he though
himself infinitely worthy and important to her?

In a conservative society sexual relationships have to be integrated into

socially-acceptable forms, because any celebration of sexuality that is not
socially integrated weakens society and threatens to disintegrate it, similar
to a celebration of any other bodily function. Urination is safely
integrated by having it take place in the bathroom. If it takes place in the
living room, and if this is normalized, it will change the nature of society.
A business conference turns into a hilarious farce if old man after man gets
on the table to urinate into a bottle when he feels the need. This is not just
a funny scene; it completely changes the relationship of these men to each
other. They start to see each other less as persons and more as buffoons
defined by their bodies and their body’s functions.

Society forbids incest; a brother and sister who have an incestuous sexual
relationship threaten to tear their family apart. This is a case of sexuality
that is not integrated into society. Even if it is consensual, even if the
brother and sister are both adults, and even if no one is harmed by their
relationship, the relationship is wrong because it is non-integrable. A
modern or post-modern society may come to the conclusion that a ban on
incest is a silly vestige of the past and may try to eradicate incestophobia by
celebrating incestuous relationships, such as in films. What would happen
to such a society if incest is made normal and commonplace, so that
fathers found it a run-of-the-mill thing to have sex with their daughters
when the desire struck them and when the daughters were willing? What
takes place is that the family stops being one. The relationships between
the family members become confused. The mother-daughter relationship
will be completely changed if both have a sexual relationship with the
same man. Is there any way to make this wholesome? There is not,
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because what is at issue is the fundamental nature of human sexuality. It is

physically impossible for a father and son to take one another seriously as
persons while sleeping with the same woman.

And once those barriers have been breached, why should the mother and
daughter not have sex with the father simultaneously? And why should
not the father and son also have sex? Once the lines of the family are
blurred by incest, the logical conclusion is that anything and everything
goes, there is nowhere to draw the line;.

What is lost by this “freedom” to engage in incest is the comfort and

warmth of the family atmosphere, which will be irrevocably destroyed. A
daughter will no longer be able to point to that man and proudly say
“That is my father” or “That is my brother”. She can no longer identify as
a daughter or sister in relationship to these men. She is a female animal
who has sex with these two male animals. She no longer has a place within
a family. She lives in a cold and harsh new world of physicality, the world
discovered by everyone who has abandoned society to experiment with
sexual hedonism.

It is a good thing to limit the daughter’s sexuality so that she is no allowed

to sleep with her father and brother. This limitation on their freedom
preserves her place in her family and society. Destroying this place is the
beginning of feeling lonely, lost and homeless in this world. The taboo on
incest is a good thing because it preserves our places as individuals within
society. It is fashionable to attack society for its shortcomings, but this is
like attacking the electricity company for not providing an ideal service. It
is extremely dangerous, suicidally foolish, to want to destroy society and
its customs because of its shortcomings, thinking that one can bring
something better in its place. There is no better alternative. One either
chooses to accept society so that one enjoys being celebrated and
appreciated as an individual, or they leave society and work to destroy it,

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so that they end up being mere animals controlled by the harsh, physical
laws of nature.

A man may laugh at the idea of marriage and go on to sleep with

prostitutes instead, thinking that society is foolish to want to put limits on
his freedoms. But what he discovers is that while marriage offers him the
priceless benefit of being considered an infinitely worthy, loved and
appreciated individual within a social context, sexual hedonism offers him
nothing but quick spurts of excitement in a world that is dull and grey and
loveless and lonely.

The prohibition on non-marital sex in Islam (and other wise societies) is

aimed at the preservation of the place of the person within society. You
can only have a wholesome life if your sex life is conducted in a way that
enables everyone around you to continue loving, respecting and admiring
you. If you want to continue living in the warm and loving atmosphere of
the family, your sex life should be something that your family approves of,
rather than something that shocks the family and threatens its
foundations.

Marriage is about safely integrating sex lives with the life of society, so that
sexuality neither damages the couple nor those around them.

In the West, boyfriend-girlfriend relationships have become socially

acceptable, and since many people seem to have reasonably wholesome
and successful relationships, one may mistakenly think that this means
that marriage is not essential to society anymore. Such relationships are
actually marriages, they just are not called by that name. The requirements
of fidelity and social acceptance remain. A marriage is simply a boyfriend-
girlfriend relationship that has been upgraded. To put it another way, the
boyfriend-girlfriend system is a defective marriage system. It is a type of
marriage lacking many of the formalities and protections that an ordinary
marriage contains, so that the boyfriend and girlfriend are encouraged to
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be far less responsible toward one another and one another’s families, so
that the boy and girl can do one another the gravest harm, such as through
one of them casually abandoning the other, something that would be far
more difficult to do in a marriage. Marriage forces the couple to see one
another socially, which forces them to be polite and humane toward one
another, feeling responsible not just toward the person, but toward the
person’s family and society. This is not a bad thing. It is a very good thing.
Humans are selfish and short-sighted; it is often society that forces them
to be civilized and humane. A husband who does not feel beholden to
anyone but his wife can do anything he wants toward her, fearing only her
reaction. While in a conservative society, a husband is beholden to her and
her family and friends, this is a far more serious restriction on what he is
allowed to do and not to do toward her.

If a society was to truly destroy marriage to find out what happens next, it
would have to destroy the requirement of fidelity within relationships. If
it became commonplace and accepted for every woman to have multiple
sexual partners, as in Huxley’s Brave New World, then we could say that
that is a truly post-marriage society. In reality, it appears that such societies
cannot exist, a society that has gone down that path will have gone extinct
due to low fertility rates or conquest before it gets completely there.

One who has never known a Muslim family may think that their teenage
daughter is being repressed for not being allowed to engage in premarital
sex. What the Muslim family is trying to accomplish, which all girls of
sufficient intelligence are capable of appreciating and perpetuating, is for
her to have a sex life that is integrated into society in a way that preserves
her place as a dignified person. She is not just an animal who needs to
experience the pleasures of sex as some secularists in their grossly profane
and dehumanizing view of human sexuality think. She is also a social
person who needs to maintain her personhood while enjoying the
pleasures of sex, and marriage is the system to accomplish just such a thing.
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The boyfriend-girlfriend system tries to accomplish the same while placing

fewer responsibilities on the two persons. The result is a low-grade
marriage where sexual pleasure is far more important than it is in a
conservative society. Men and women start to be judged by their physical
qualities as they pertain to the enjoyment of sex. People start to feel less as
honored persons within society and more as bodies judged by physical
attributes. The marriage marketplace, where almost anyone could get
married, is replaced by the dating marketplace, where men and women are
judged like goods for sale, with a man’s height, muscularity and wealth,
and a woman’s physical attractiveness, the main things that matter.

In order to really find out, scientifically, whether a solemn marriage

system like that of Islam is superior to a casual boyfriend-girlfriend system,
we need to conduct controlled social research in a population that has the
same genetic and cultural background, such as among British whites. We
need to find out the rates of abuse and trauma, mental illness, suicide,
happiness or its lack, between the women, men and children of the
conservative group (second generation converts to Islam in England, for
example) compared to the other. I expect the conservative group to come
out superior on most measures.

Homosexuality
When it comes to homosexuality, Islam’s view is that while having
homosexual desires are not sinful, acting on those desires is sinful.
Homosexual relationships are corporealizing 28. 128F

In order to find whether homosexuality is “wrong’, the question that

needs to be answered is this: “Is it a corporealizing force?” In other words,
does it tend to emphasize the body over the person? If the answer is yes,

28
A made-up word that means “to dehumanize humans so that they are treated as mere
bodies.”
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and I think it is, then that is sufficient reason to avoid homosexual

relationships and not celebrate them.

Another example is non-marital sex. As has been mentioned, marriage is

an election that helps integrate the sexuality of a man and woman into
society in a way that maintains the dignity of everyone involved. Non-
marital sex, whether before marriage or outside of it, is a political attack on
social order because it bypasses society, reducing the couple’s relatives to
non-entities while raising the desires of the couple to a position of
primacy. In a religiously conservative society, non-marital sex is an act of
immense disrespect everyone else. Non-marital sex is disrespectful; it
degrades and dishonors family members; it corporealizes them, meaning
that it treats them as more like animals than persons. A man who gives
himself the right to engage in intimate relations with a woman without
the approval of his family is telling them by this very act that they are not
of infinite worth, that they are not irreplaceable, that he is their equal, that
there is no such thing as reserved social places for each and everyone of
them. If I take Mother’s opinion to be irrelevant when it comes to the
woman I wish to be intimate with, that reduces Mother to “just any
woman”. I do not care about some random woman’s opinion regarding
the woman I wish to be intimate with, and I do not care about Mother’s
opinion. Therefore Mother is made equal to something random,
replaceable and unimportant. It is therefore quite logical if she takes non-
marital sex by her children as an attack on her social position in society.

If it is agreed that sexual non-freedom is a good thing (as I have been

arguing), then the main question regarding homosexuality should be: can
a society remain religious and conservative, avoid sexual freedom, and yet
celebrate homosexual marriage the way it celebrates heterosexual
marriage?

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The empirical evidence of the real world seems to definitely disprove the
possibility of such a thing. It appears that the celebration of
homosexuality always comes after the celebration of sexual freedom.

This is not the place to launch a lengthy philosophical discussion on the

morality of homosexuality. It is sufficient to justify its avoidance if it, or its
prerequisites, make a Pride and Prejudice-type society impossible.

This naturally leads to the question of what homosexual Muslim men and
women should do with themselves. There may be no ideal solution
unfortunately. Some may be able to enjoy marriage, since in conservative
Islamic societies the offices of “husband” and “wife” confer dignity and
status regardless of the level of sexual satisfaction inside the bedroom.
Others may prefer to remain unmarried.

Some have asked me about the progress that can be expected for the rights
of homosexuals in Muslim societies. The reality seems to be that the
suppression of sexual freedom and high respect for traditional marriage
make the acceptance and celebration of homosexuality impossible. The
Quran’s prohibition on homosexual relationships serves to make an
acceptance of it even less likely.

There could be progress in implementing stronger constitutional defenses

for citizens in Muslim societies, including giving them the right to leave
Islam. A homosexual Malaysian Muslim could be allowed to leave Islam
and avoid its rulings so that only the democratically-chosen constitutional
law applies to him or her, meaning that they could avoid the threat of
punishment for being in homosexual relationships. While conservatives
may consider such a system a threat to the integrity of their societies, I do
not expect more than a handful of people to take the choice if it is made
available. Most people are happy to remain Muslim even if they have the
right to leave it, as the example of the millions of devout Muslims living in
the West shows us. I would expect that to many homosexuals the spiritual
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and material benefits that come from being part of their Islamic societies
outweighs the sacrifices they have to make.

From a cultural evolution perspective, since sexual freedom appears to

always cause fertility rates to fall below replacement rates, any Muslim
society that embraces sexual freedom and, by extension, homosexuality,
will suffer such low fertility rates that it will become self-limiting; it will
never grow large, the way that Turkey’s secularist population remains
small despite many people leaving conservative Islam to become secular.
Conservative Islam’s higher fertility rates ensure that it is the conservative
interpretations that continue to be mainstream. To put it another way,
sexual freedom is something of an evolutionary dead-end; it slowly kills
off the population that embraces it. Meanwhile, populations that suppress
sexual freedom continue to grow and prosper. The suppression of sexual
freedom can therefore be considered an evolutionary survival strategy.

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7. Wife-beating and the Quran

Among middle class Muslims wife-beating is highly taboo. Muslim men
do not need to look at religious references to decide whether they should
approve of wife-beating or not; they justify a highly discriminatory
attitude against wife-beaters in cultural and ethical—rather than
legalistic—terms. A man who thinks it is acceptable to beat women is so
crude, vulgar and uncivilized that he is considered unworthy of
befriending or even speaking to. He is excluded from social circles and
sympathy is extended to any women unfortunate enough to be associated
with him. Yet these men who consider wife-beating completely
unacceptable are devout Muslim men who believe in the letter of the
Quran, including verse 4:34, which appears to encourage wife-beating.

This leads to a sociological conundrum that is often naively solved by

asserting that these men are abandoning parts of Islam in order to be more
humane and civilized. As I will argue in this chapter, a sociologically
sophisticated analysis shows that it is quite possible to accept and adopt
the plain sense of verse 4:34 while remaining humane, civilized and
completely opposed to domestic violence.

Islam is often considered a misogynistic religion. But if one checks out

traditional works of Quranic exegesis, one finds a striking phenomenon:
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almost every scholar who has tried to interpret verse 4:34, in which a man
is given the right to strike his wife in certain circumstances, has been at
pains to place restrictions on it, as Karen Bauer discovered in her
important study of the historical Islamic sources on this issue. 1 There were 129F

no feminists in the 8th century pressuring these scholars to be politically

correct. We are speaking of a time when the Viking campaigns of rape and
plunder against the rest of the world were just starting to take off (and
would continue for the next three centuries). What was making these men
of those Dark Ages so sensitive toward women’s rights? I would argue
that it was because they were humans taught by Islam to see women as
fellow humans, and a chief feature of the human psyche is empathy when
this empathy is not blocked due to the dehumanization of others. They
had mothers, sisters, daughters and wives and did not like the thought of
these loved humans suffering oppression and injustice.

Be that as it may, an uninformed reader who picks up an ancient Islamic

text expecting to read things like “beat your wives, they are your property
anyway” will be highly disappointed to find the depths and nuances of the
Islamic discussions of the issue. Those who study Islam closely, the most
important group being Western, non-Muslim scholars of Islam, are
forced, often against their expectations, to respect it more the more they
learn about it.

Like the scholars of ancient times, and like Prophet Muhammad himself
(as will be seen), many Muslims feel uncomfortable with verse 4:34 of the
Quran. It is difficult to find a balanced and holistic interpretation that
does not either defend wife-beating or that does not nullify the verse
completely. This section attempts to provide such an answer; taking the
traditional meaning of the verse seriously while explaining how it fits

1
Karen Bauer, Gender Hierarchy in the Quran: Medieval Interpretations, Modern
Responses, New York: Cambridge University Press, 2015.
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within a modern society in which violence against women is rare and

taboo (as it should be). To begin addressing the issue, the first principle
we can state on this matter is this:

There is no such thing as humanely striking a woman.

Contemporary Islamic scholars who wish to defend 4:34, such as Yusuf al-
Qaradawi, often mention that there are various restrictions in Islamic law
on the way a man can strike a woman, as if this somehow justifies it. It
does not. What needs to be answered is why the Quran allows any form of
striking at all.

Let’s now take a look at verse 4:34:

Men are the protectors and maintainers of women, as God has

given some of them an advantage over others, and because they
spend out of their wealth. The good women are obedient,
guarding what God would have them guard. As for those from
whom you fear disloyalty, admonish them, and abandon them in
their beds, then strike them. But if they obey you, seek no way
against them. God is Sublime, Great.

The Arabic word qawwāmūn is often translated as “protectors and

maintainers” in English or something similar. This leads to the verse
sounding a bit nonsensical. Why would the Quran go from the idea of
financial support and protection for women to the idea of striking them in
the same verse? The problem is that “protector and maintainer” is not
exactly what qawwāmūn means. Qawwāmūn means “figures of authority
who are in charge of and take care of (something)”. 2 Verse 4:34 is speaking
130F

of the issue of authority and law-enforcement within a household as I will

explain, the idea of financial support and physical protection is only a
subset of it.

2
Fakhr al-Dīn al-Rāzī, Mafātīh al-Ghayb, vol. 10, 90-91.
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Verse 4:34 establishes qiwāma, the gender framework within which

Muslim families are meant to operate. The concept of qiwāma, along with
that of wilāya (guardianship), have been the focus of concentrated
feminist efforts that aim to defuse them in order to create gender equality
within Islam. 3 In a chapter of Men in Charge? Omaima Abou-Bakr tries
131F

to trace the way the concept of qiwāma developed in Islam. She mentions
the Iranian scholar Ibn Jarīr al-Ṭabarī’s commentary on the as the “first”
work of tafsīr (Quranic exegesis), going on to say:

Hence, not only did al-Tabari initiate and put into motion the
hierarchal idea of moral superiority and the right to discipline
(ta’dibihinna), but he also instituted the twisted logic of turning
the divine assignment to provide economic support into a reason
for privilege: ‘they provide because they are better, or they are
better because they provide’.

The truth is that the pro-qiwāma interpretation of verse 4:34 starts not
with al-Ṭabarī. It started as early as the Islamic scholar and Companion of
the Prophet Muhammad ʿAbdullāh ibn ʿAbbās, in whose work of tafsīr 4, 132F

authored two centuries before al-Ṭabarī, he says:

“Men are qawwāmūn over women” means umarāʾ

(“commanders”, “rulers”, “chiefs”); she is required to obey him in
that which he commands her. His obedience means that she
should be well-mannered toward his household, she should watch

3
See Ziba Mir-Hosseini and Mulki Al-Sharmani, Men in Charge?: Rethinking Authority
in Muslim Legal Tradition, London: Oneworld Publications, 2015.
4
Commonly known as Ṣaḥīfat ʿAlī bin Abī Ṭalḥa, as it was collected by ʿAlī b. Abī
Ṭalḥa (d. 143 AH / 760-761 CE).
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over his property and [appreciate] the virtue of his taking care of
her and striving for her sake. 5 133F

Incidentally, among other works of tafsīr predating al-Ṭabarī, also by two

centuries, are the works of Mujāhid and al-Ḍaḥḥāk. Another early work of
tafsīr is that of Muqātil b. Sulaymān (d. 150 AH / 767-768 CE), who
predates al-Ṭabarī by a century and a half. Muqātil interprets qawwāmūn
as musalliṭūn (“having lordship and authority”), a word that is largely
similar to Ibn ʿAbbās’s umarāʾ, from the word sulṭa (“authority”,
“dominion”). 6 Al-Ṭabarī’s understanding of qawwāmūn was not new; he
134F

was following a tafsīr tradition that had been established centuries before
him. The pre-Ṭabarī Ibāḍī scholar Hūd b. Muḥakkam al-Hawwārī (died
in the last decades of the third century AH), reflecting a North African
tafsīr tradition, also interprets qawwāmūn as musalliṭūn. 7 135F

Abou-Bakr goes on to conclude that al-Ṭabarī was responsible for the

changes she mentions in the following passage:

Thus, the original direct meaning of qawwamun/bima faddala

(financial support by the means God gave them) developed this
way: 1) from descriptive to normative/from responsibility to
authority; 2) introducing the noun qiyam (which paved the way to
the later qiwamah) as an essentialist notion of moral superiority; 3)
from the restricted meaning of providing financial support to a
wider range of a generalized status of all men everywhere and at all
times; and 4) from a relative, changing condition of material

5
ʿAbdullāh ibn ʿAbbās, Tafsīr Ibn ʿAbbās, ed. Rāshid ʿAbd al-Munʿim al-Rajjāl, Beirut:
Muʾassasat al-Kutub al-Thaqāfīya, 1991, 146.
6
Muqātil b. Sulaymān, Tafsīr Muqātil bin Sulaymān, ed. ʿAbdullāh Maḥmūd Shuḥāta,
Beirut: Muʾassasat al-Tārīkh al-ʿArabī, 2002, vol. 1, 370.
7
Hūd b. Muḥakkam al-Hawwārī, Tafsīr Kitāb Allāh al-ʿAzīz, ed. Balḥāj b. Saʿīd al-
Sharīfī, Beirut: Dār al-Gharb al-Islāmī, 1990, vol. 1, 377.
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bounty on account of inheritance to an unconditional favouritism

based on gender.

According to Abou-Bakr, an innocent and harmless verse 4:34 was over

time given a patriarchal, male-centric interpretation by scholars like al-
Ṭabarī. Such a narrative, if it were true, would certainly be strong support
for the feminist cause. But Ibn ʿAbbās and Muqātil’s aforementioned
interpretations are strong historical evidence against her thesis; the notion
of qiwāma did not go from being merely about financial support among
the early Muslims to something more later on through the harmful
influence of tafsīr scholars; qiwāma was thought to be about authority
from the time of the Companions. A second and equally serious flaw in
her thesis is her considering financial support to be central to the verse’s
reasoning. Verse 4:34 actually mentions financial support as the second,
rather than the first, rationale for giving men authority over women (I will
later discuss what this authority means, whether it can ever be fair and
just, and the limitations Islam places on it). Let us take another look at the
relevant part of the verse:

Men are qawwāmūn over women as God has given some of them
[i.e. males] faḍl [a preference, advantage, superiority in rank] over
others [i.e. females], and because they spend out of their wealth.

The first reason for this authority is not men’s financial support of
women, but a faḍl (“preference”) that God has given to men over women,
as is recognized by Muqātil. To clarify further, the verse can be rephrased
as:

Men are qawwāmūn over women because 1. God has given men a
faḍl over women, and 2. because men spend out of their wealth.

The superiority in rank, status or nature supposedly granted to men by

God is what comes first, it is the main justification for qiwāma and has

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nothing to do with financial support as far as one can tell, since financial
support is mentioned separately. As I will discuss below, this does not
mean that men are morally superior to women, we can use the Quran to
argue for the opposite. But to continue the discussion of rank, the Arabic
wording of the verse can be said to go out of its way to make the
separation between men’s rank and men’s financial support of women
clear by using two bi-mās (“because”s) rather than one: because … and
because … . It is quite unwarranted to collapse these two given reasons into
one and claim that the verse is merely giving men the duty of supporting
women’s welfare.

There are many hadith narrations that mention women as deficient in

intellect and morality. I make no references whatsoever to those narrations
in this discussion; the “preference” I refer to is the plain meaning of the
Quranic verse; it is a rank granted by God, the way an army grants
different ranks to different soldiers without suggesting that the lower
ranks are morally inferior to the upper ranks. The concept of men having
a superiority in rank over women is not unique to 4:34, it is also spelled
out in verse 2:228:

Divorced women shall wait by themselves for three periods. And

it is not lawful for them to conceal what God has created in their
wombs, if they believe in God and the Last Day. Meanwhile, their
husbands have the better right to take them back, if they desire
reconciliation. And women have rights similar to their obligations,
according to what is fair. But men have a degree over them. God is
Mighty and Wise.

Scholars, such as al-Wāḥidī, Ibn al-ʿArabī, al-Rāzī, Ibn al-Jawzī, Abu

Ḥayyān al-Gharnāṭī and Ibn al-Qayyim, mention that women are
intrinsically mentally and morally inferior to men in their justification for
the Quran’s special treatment of them in the matter of testimony (a man’s

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testimony equals two women’s, with various differences and nuances

among the schools). 8 A strong argument against the mental/moral
136F

inferiority thesis is that the Quran treats women as men’s equals

throughout, considering them equally responsible for their actions and
holding them to the same standards. If women were as irresponsible and
foolish as children as some scholars suggest (such as al-Wāḥidī, Ibn al-Jawzī
and al-Rāzī, who mention that women are perma-adolescents, never
maturing), it would have been only fair to treat them as children in the
matter of duties and punishments, yet the Quran treats them as complete
humans. Karen Bauer writes:

But if women were deficient in rationality, then why did they have
spiritual responsibilities similar to men? Although the majority of
exegetes simply took inequality for granted, several explained why
such inequality was fair, just, and according to God’s will. Such
interpretations may reveal more, however, about the worldview of
the interpreters than they reveal about the Qurʾān. 9 137F

8
ʿAli b. Aḥmad al-Wāhidī, al-Tafsīr al-Basīṭ, ed. Muḥammad b. Ṣaliḥ b. ʿAbdallāh al-
Fawzān et al., Riyadh: Imam Muhammad bin Saud University, 1430/2008-2009, vol. 4,
502. Fakhr al-Dīn al-Rāzī, Mafātīh al-Ghayb, vol. 7, 124; Muḥammad b. ʿAbdullah Ibn
al-ʿArabī, Aḥkām al-Qurʿān, ed. Muḥammad ʿAbd al-Qādir ʿAṭā, Beirut: Dār al-Kutub
al-ʿIlmīya, 2003, vol. 1, 335; Abū l-Faraj ʿAbd al-Raḥmān ibn al-Jawzī, Zād al-Masīr fī
ʿIlm al-Tafsīr, Beirut: al-Maktab al-Islāmī and Dār Ibn Ḥazm, 2002, 172; Abū Ḥayyān al-
Gharnāṭī, Tafsīr al-Baḥr al-Muḥīṭ, ed. ʿĀdil Aḥmad ʿAbd al-Mawjūd and ʿAlī
Muḥammad Muʿawwaḍ, Beirut: Dār al-Kutub al-ʿIlmīya, 1993, vol. 2, 366; Ibn Qayyim
al-Jawzīya, Iʿlām al-Muwaqiʿīn ʿan Rabb al-ʿĀlamīn, ed. Abū ʿUbayda Mashhūr b.
Ḥasan Āl Salmān, al-Dammam: Dār Ibn al-Jawzī, 1423/2002-2003, vol. 3, 417-420.
9
Karen Bauer, Gender Hierarchy in the Quran, 66.
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A modern work of tafsīr that criticizes the infantilization of women in

classical tafsīr works is Tafsīr al-Manār by the Egyptian reformist scholars
Muhammad Abduh (d. 1905 CE) and Rashid Rida (d. 1935 CE). 10 138F

Laleh Bakhtiar’s interpretation of “and strike them” as “leave them” in her

Sublime Quran is so far-fetched that it is not worth addressing. Men in
Charge? does not give it a mention and assumes that “strike them/beat
them” is the correct interpretation. Despite the book’s attacks on
traditional qiwāma, the question of why the verse mentions striking
women at all is strangely not addressed in the book as far as I could find. It
is quite far-fetched to claim that a verse that allows the male to strike the
female is innocent of patriarchal concepts.

Another line of attack against qiwāma has been that of claiming that
Quranic verses and principles are historically localized; they applied in the
Arabia of the 7th century CE, but they do not necessarily apply today.
The belief that Quranic principles are historically localized is debatable, it
is against the understanding of the vast majority of Islamic thinkers and
scholars. We can localize a verse in its historical context to understand its
meaning and intent, but once we have extracted these, they should be
generalized to all times and places. Historical localization would allow one
to nullify almost any Quranic concept they want by arguing that it only
applies to a particular time and place and not to another. The common
and common-sense understanding of the Quran is that while its context
can help us extract its meaning, the meaning itself is universal. The default
assumption regarding the meaning of any verse should be that it is
designed to be applied by all humans for all time. Overwhelming evidence
should be needed to prove that the meaning of a particular verse has
expired or is irrelevant today. In the case of qiwāma, there is no evidence at

10
Muhammad Abduh and Rashid Rida, Tafsīr al-Manār, Cairo: Dār al-Manār,
1367/1947-1948, vol. 3, 124-125.
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all that it is irrelevant today. There certainly is overwhelming desire

among a certain group of intellectuals to throw the concept away, but that
does not constitute evidence. Working for women’s rights is a good thing,
but destroying the foundations of our understanding of the Quran in the
process is not.

If the Quran was written by the Prophet, then it would make sense that its
meanings would expire and would be limited to the narrow context of 7th
century Arabia. He was only a human and could not foresee all
eventualities. But we believe the Quran is from God, it is His unchanged
Words, which means that we have to treat it like a book written by an
infinitely wise person who could foresee the fact that humanity would
continue for the next 100,000 years (or however long). If something was
supposed to only apply to one circumstance and not to others, then God
would have told us so. What we believe is that the Quran was written by
the Creator to be applied for all time. Saying that God was so short-
sighted that He gave a universal command in His book that does not
apply any longer is a great insult against the Creator of the universe. The
question then becomes about the nature of God: mainstream Muslims
believe that the Quran is from the same Creator who designed the laws of
quantum mechanics and who watched the universe age for billions of
years before humans started to walk the earth. When such a God tells us
men should have a rank above their wives in their households, He is not
stuck in the mindset of 7th century Arabia but is speaking from a billion-
year perspective. Those who argue for historical localization are saying the
opposite; they are saying that God was not intelligent and wise enough to
see beyond 7th century Arabia. Therefore a person who argues for
historical localization should first prove to us that God is not as intelligent
and wise as we tend to think.

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At this point, assuming that the classical interpretations of the verse are
correct, we will examine how such a gender framework could be justified
among civilized and self-respecting humans.

Domestic violence in Islam

Domestic violence, as the phrase is commonly understood, is prohibited in
Islam; a woman has the right to not be abused by her husband. This is the
general rule; Islam does not tolerate cruelty and injustice toward anyone,
whether man, woman, child or even animal. But verse 4:34 establishes an
exception in the matter of authority and discipline in a household. The
point of this verse is the establishment of a certain type of order within an
Islamic household.

To explain how 4:34 can be implemented without this leading to domestic

violence, the best analogy and the most relevant I have found is that of law
enforcement. Throughout the world, the police have the right to strike a
person who is about to break the law, for example a person who wants to
set fire to a building. The police are required to sternly warn the person to
stop their behavior, and if they do not, they have the right to intervene
physically and subdue the person to prevent them from doing harm. The
right of the police to strike any citizen they want given the appropriate
circumstances establishes a certain type of order within society. It does not
lead to a reign of terror; look at a peaceful and quiet Western town and
you will find that that peace and quiet is protected by the existence of a
police force that has the right to use violence when necessary.

In the West, law enforcement is the job of the police; they are given the
right to use violence when necessary to carry out this job. Islam creates a
second law enforcement jurisdiction that is non-existent in the West, that
of the family, with the power of policing given to a husband (rather than a

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police force) within this internal family jurisdiction (later on I will discuss
possible reasons for why this power is given to men rather than women).

Similar to the police, men are not allowed to abuse this authority. Police
brutality and husband brutality can both be severely punished by the law.
Verse 4:34 gives a man the authority to police his household. If his wife is
about to do something highly damaging, such as trying to invite a lover
into the house, he has the right to sternly warn her to stop and to use force
against her if she does not.

Here, it should be stated that under Islamic law a woman should have the
right to divorce any time she wants. If her husband is abusive, besides
having access to agencies protecting women, she should also be able to
threaten to leave him, and the police should be there to protect her rights
and prevent her from being kept as a wife against her wishes. Middle
Eastern countries have been notoriously bad at protecting women’s rights,
this is slowly changing, and Islam can actually be used as justification for
creating agencies that protect women’s rights.

Islamic law creates this situation inside a family:

1. A husband has the right to police his household and to use

violence in the extremely rare case where his wife wants to do
something completely unacceptable in their culture and society.

2. A woman has the right to leave her husband any time she wants. 11 139F

11
This is essential to making an Islamic marriage a fair and just arrangement. The classical
opinion gave men the right to no-fault divorce while women had to persuade arbiters
(either people chosen from the couple’s families, or government-appointed judges) that
she had due cause. According to certain jurists if her dislike for the marriage is likely to
cause her to not fulfill her duties as a wife appropriately, she has due cause for a divorce.
A modern Islamic legal system can formalize this in a way that gives her practically equal
rights to divorce. Another modern Islamic solution is to make it a clause of the marriage
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3. A woman has the right to be free from cruel treatment and abuse,
and has the right to enjoy the police’s protection from abuse.

In the vast majority of marriages (perhaps 99.99%), husbands will never

have to use their right to violence, the same way that in a peaceful society
the vast majority of people are never beaten by the police—despite the fact
that the police have the right to strike any citizen when necessary. Islamic
law, similar to Western law, creates a certain social order that does not do
violence to anyone as long as no one tries to break the law. A husband’s
right to act as policeman is irrelevant except in the extremely rare case
when a wife, for whatever reason, (1) insults and threatens him by her
actions, (2) does not listen to admonishment and (3) does not want a
divorce. That is quite a ridiculous situation that very few couples will find
themselves in.

A person may ask, if this verse truly applies to only 0.01% of marriages,
why would the Quran have a verse about it? For the same reason that
Western law has many clauses on the use of violence by the police despite
the fact that perhaps only 0.01% of citizens are ever subject to police
violence. The right to use violence is what matters here, not the actual use
of violence. When a Western town gives the police the right to use
violence, they do not do so because they like to watch the police beat
people, but because they know that if the police did not have the right to
use violence, they could not deal with the extremely rare cases in which
violence is needed.

contract for the woman to have the right to no-fault divorce. The ambiguous nature of
the Quranic verses on the matter of divorce can be used to argue for equal divorce rights.
Historically women’s access to divorce has been highly restricted in the Islamic world
(similar to the rest of the world). The spread of literacy and increased awareness of
women’s issues are helping challenge the status quo.
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You cannot establish social order without giving someone the power to
enforce it. A law is useless unless there is someone who can enforce it and
the enforcement of law in human society requires the power to use
violence (only the power, not the actual use of violence). While Western
law defines a certain legal code enforced by the police where necessary,
Islamic law defines such a code, and in addition to it, defines internal
family law (non-existent in the West) that husbands can enforce through
violence where necessary.

Senseless beatings and cultural mores

When talking about 4:34, people’s minds often jump to an imaginary or
real wife who is beaten by a cruel husband. But that has nothing to do with
4:34. The violence in 4:34 is similar to police violence; if it is cruel, if it is
senseless, if it is unnecessary, then that is forbidden and should be
punished by law. 4:34 only justifies violence in cases where the couple’s
culture considers the violence justified. The woman’s own relatives should
be able to look into the case and agree that the husband’s actions were
justified.

What situations could possibly justify a husband striking a wife? This is

similar to asking what situations could possibly justify the police striking a
citizen. If we think of good citizens being beaten by the police, we
naturally find that cruel and unjustified. So to correctly answer the
question, we have to think of bad citizens, those who do deserve violence
according to the law worldwide. A bad citizen would be one who is
mugging someone, or trying to steal a car, or trying to rape a woman.
People will generally agree that police violence is justified in preventing
such citizens from carrying out their intentions.

Verse 4:34 deals with the issue of bad wives, the way that Western laws
allowing police violence are there to deal with the issue of bad citizens (I

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will address the question of bad husbands later on). In regards to good
wives versus bad wives, verse 4:34 has this to say:

The good women are obedient, guarding what God would have
them guard. As for those from whom you fear mutiny, admonish
them, and abandon them in their beds, then strike them.

The Arabic word that is rendered as “disloyalty” above is nushūz, which

according to al-Rāzī has a meaning close to “mutiny”, it is when a person
acts as if they are superior to a figure of authority (as in a soldier acting in
disregard of an officer’s rank). 12 It literally means “to consider oneself
140F

superior”, the word can be used to describe a patch of land as being higher
than another. 13 Interestingly, it is also used in the Quran in reference to a
141F

man’s misbehavior toward his wife, which provides an illustration of the

fact that a husband is not an absolute authority; he too can be mutinous
against the higher authority of the law if he is abusive or negligent toward
his wife. 14
142F

The word nushūz is vague and does not clearly define what situations
deserve a strong response and which ones do not. I believe this is in order
to leave it to each family, culture and society to decide it for itself. All
wives probably know what their husbands’ “deal-breakers” are, things that
he would consider a severe insult and a betrayal, and these things can be
different for different people. The most flagrant case of nushūz is a wife
trying to have an affair. In general, nushūz is any case in which a wife acts
in disregard and disrespect to the Islamic social order that the Quran
wants to establish within the family. Among forms of nushūz explained in

12
Fakhr al-Dīn al-Rāzī, Mafātīh al-Ghayb, 93-94.
13
Edward William Lane, An Arabic-English Lexicon, London and Edinburgh: Williams
and Norgate, 1863-1893, 2795-2796 (in book 1, part 8).
14
The Quran, verse 4:128.
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the Islamic legal literature are, many of which sound antique or somewhat
irrelevant today:

• A woman refusing to engage in sexual intimacy with her

husband without a valid reason. 15 Ibn Rushd al-Jadd 143F

(grandfather of the more famous Averroes / Ibn Rushd), in

answer to a question, says that a man is not allowed to strike
his wife if she refuses sexual intimacy unless she is doing it out
of malice and spite and he fears she will continue to become
more rebellious. 16 144F

• Refusing to do housework. The Syrian Ḥanabalī scholar Ibn

Qayyim al-Jawzīya (d. 751 AH / 1350 CE) considers it a duty,
saying that the marriage contract assumes that the woman
perform such services, 17 while the Iranian Shāfiʿī jurist Abū
145F

Isḥāq al-Shīrazī (d. 476 AH / 1083-1084 CE) does not consider

housework one of her duties. 18 According to the Spanish
146F

Malikī scholar al-Qurṭubī (d. 671 AH / 1272-1273 CE), whether

housework is obligatory depends on her social class; it is not
obligatory for upper class women who expect their husbands
to hire servants. 19 147F

• Refusing to join the man in his home after marriage without a

valid reason.

15
Abū ʿAbdallāh al-Qurṭubī, Jāmiʿ al-Aḥkām al-Fiqhīya, ed. Farīd ʿAbd al-ʿAzīz al-
Jundī, Beirut: Dār al-Kutub al-ʿIlmīya, 2005, no. 1194 (vol. 1, 258).
16
Abū l-Walīd Ibn Rushd, al-Bayān wa-l-Taḥṣīl, ed. Aḥmad al-Hubābī, Beirut: Dār al-
Gharb al-Islāmī, 1988, vol. 6, 75-76.
17
Ibn Qayyim al-Jawzīya, Zād al-Maʿād, ed. Shuʿayb al-Arnaʾūṭ and ʿAbd al-Qādir al-
Arnaʾūṭ, Beirut: Muʾassasat al-Risāla, 1998, vol. 5, 169-171.
18
Abū Isḥāq al-Shīrazī, Al-Muhadhdhab fī Fiqh al-Imām al-Shāfiʿī, ed. Zakarīyā
ʿUmayrāt, Beirut: Dār al-Kutub al-ʿIlmīya, 1995, vol 2, 482.
19
Al-Qurṭubī, Jāmiʿ al-Aḥkām al-Fiqhīya, no. 1194 (vol. 1, 258). This was pointed out in
Karen Bauer’s study.
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•
Inviting someone into her marital home against her husband’s
wishes.
A technical, modern and pluralistic definition of nushūz would be:

A woman’s acting in flagrant disregard of the terms implied by her

marriage contract in her particular culture.

The same also applies to a man’s nushūz.

Is it acceptable for a husband to use violence against his wife for refusing
him sexual intimacy, even if she is doing it maliciously, for example as a
form of emotional blackmail? Most, if not all, people today will probably
say violence is not justified; they should work out their issue peacefully or
get a divorce. And that is the correct general principle today. What
constitutes scandalous behavior that deserves a decisive response from a
husband can change as humanity develops.

The Quran does not give us a strict definition of nushūz, allowing us to

make its scope wider or narrower as our reason, conscience and cultural
experience demands. Any case of a woman suffering violence in a way that
is clearly unjust and unreasonable can automatically be considered outside
the bounds of 4:34: In a Muslim society, a woman should never have
occasion to say that her husband beat her without a valid reason. If that is
true, her husband should be punishable by law, as is the opinion of Ibn
Ḥazm. 20 Scholars, however, have historically differed greatly on whether
148F

and when a man can be held accountable for striking his wife, some going
as far as practically prohibiting all violence and others giving a man carte

20
See Ibn Ḥazm al-Andalusī, al-Muḥallā bi-l-Āthār, ed. ʿAbd al-Ghaffār Sulaymān al-
Bandārī, Beirut: Dār al-Kutub al-ʿIlmīya, 2003, no. 1884 (vol. 10, 175-177): “fa-in ḍarabahā
bi-ghayri dhanbin uqīdat minhu.” (“If he strikes her when she has committed no fault,
[legal] retaliation will be carried out against him.”)
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blanche to beat his wife whenever he wants. 21 But thanks to the vagueness
149F

of the concept of nushūz, we are under no strict limitation in our ability to

give it a reading that fits reason and conscience. In my proposed
interpretation of 4:34, if a wife was struck by a husband, it would only be
justified in situations like this:

I tried to cheat on my husband, he found out and sternly warned

me to give up the idea. I did not. He told me I should get a divorce
if I do not want to be with him anymore, but what I want is to
stay married to him and enjoy the benefits that come with it while
having a lover on the side. We had a fight and he physically
subdued me and took my phone away from me so I would not be
able to speak with my lover.

In a Western country a husband in the above situation is required to let

his wife do whatever she wants, only having recourse to divorce. The
police will probably laugh at him if he was to give them a call and
complain that his wife wants to sleep with another man. Under Islamic
law, however, a husband is given the authority to be the law-enforcer
himself in such a case. This creates a situation in which there is zero
tolerance for a wife acting against the terms of her marriage. She is
required to either accept to live amicably and faithfully with her husband
or to get a divorce. Verse 4:34 ensures that there will be no “in-between”
situations where a wife is only half faithful or respectful toward a
husband, for example staying with him for the sake of the children while
doing whatever she wants in her private life without concern for his
interests. She is either fully committed to her life with her husband or she
gets a divorce.

21
Manuela Marín, “Disciplining Wives: A Historical Reading of Qur’ân 4:34.” Studia
Islamica, no. 97 (2003): 5-40.
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While Western law tolerates all shades of commitment from full

commitment to zero commitment between a husband and wife, Islamic
law allows only full commitment or divorce, and gives the husband the
right of violence to ensure that this will be the state of things in his family.

Laws versus real-life

Above, I have explained the theory behind verse 4:34. But that is only half
the picture. Verse 4:34 creates a certain social order, a certain type of
society, that an outsider may be completely unable to imagine from the
wording of the verse. The type of society it creates is one in which it is
unthinkable for a woman to flagrantly act in opposition to her husband
and his household (the most glaring example being that of infidelity). It is
as unthinkable for her to act thus as it is for a Western citizen to think of
counterfeiting money. While in the West we do not live under a police
reign of terror, we know that if we were to do something that severely
threatens social order, such as making counterfeit money, law-enforcement
will have something to say about it. We do not need the police to strike us
to not make counterfeit money. We just know that in our society, in our
social order, the making of counterfeit money is totally unacceptable and
will bring down violence on the person who tries it.

In the same way, in an Islamic society, a woman knows that within the
social order she lives in, she cannot act flagrantly in opposition to her
husband; she knows that this is totally unacceptable in her society and can
bring down violence on her. If there is a need for her to oppose her
husband, she has the right to argue with her husband, to demand the
support of her family and his family, to demand the support of women’s
agencies, to sue him in court and to threaten divorce. These things ensure
that her husband cannot abuse his authority and that her rights are not
neglected. What she does not have the right to is acting in a way that

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damages her husband and his household. She is free to get a divorce; but
while she chooses to be with him, she has to act in good faith toward him.

The “rule” of husbands

Giving husbands the right of policing does not make them tyrannical
rulers, the same way that giving the police the right of policing and
striking citizens does not make them rulers in society. Husbands and the
police are both subject to higher laws that restrict their powers. In an
Islamic society, both the husband and wife are subject to the law and its
various restrictions. They are both servants of God who are required to do
their best to please Him. One of them, the husband, has the powers of the
police delegated to him to deal with the extremely rare case of having to
enforce internal family law. It is true that no sensible wife would act in a
way that threatens her husband and his family, similar to the way that no
sensible citizen would act in a way that threatens society and requires
police action. But not all wives or citizens are sensible, therefore the law
sees the need to give certain people the right to use violence against those
rare wives or citizens that do not act sensibly.

In focusing on the extremely rare situations when violence becomes

necessary, discussions of Islam and domestic violence ignore the
overwhelming majority of marriages in which a husband striking his wife
is considered unthinkable. It is like focusing on police brutality in a
peaceful town and ignoring the 99.999% of the citizenry who live in peace
and never have any dealings with the police.

A husband who habitually beats his wife is similar to a policeman who

habitually beats citizens for no reason. Such a husband or policeman
should be severely punished, and if they cannot stop their violence, they
should be fired from their jobs (a judge should force the husband and wife
to separate, and should fire the policeman).

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Why make husbands policemen?

Even if it is admitted that the mere right of using violence against a wife
does not lead to an epidemic of domestic violence (and my experience of
Muslim societies in Iran, Iraq and the United States illustrates this beyond
doubt), one may doubt if giving men the authority to act as part-time
policemen in their households is the best way to organize society.

The Quran’s theory is that society functions best when husbands are
recognized as authorities in their households, with the power to act
swiftly, decisively and even violently when their interests are seriously
threatened.

The feminist (etc.) theory is that society functions best when a husband
and wife have equal shares of authority in their households, somewhat
similar to a country or company having two presidents.

Which theory is true? A great many scientific studies would be needed to

find out beyond reasonable doubt which type of society functions best.
Such studies should try to answer these questions:

• Do women in devout Muslim households suffer more or less

domestic violence compared to other women?
• Are women in devout Muslim households more or less likely
to suffer depression than other women?
• Are women in devout Muslim households happier and more
fulfilled or less compared to others?
• Are children brought up in a devout Muslim family more or
less likely to suffer trauma compared to children brought up
in a non-devout Muslim family, compared to children
brought up in non-Muslim families from societies of equal
development and prosperity?

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• What type of society is more sustainable? Devout Muslim

societies are sustainable in that families can produce enough
children to replace the parents. Western societies are all failing
at this; they are all slowly going extinct.
Note the keyword devout. Considering an alcoholic who regularly beats
his wife representative of Islam just because he calls himself Muslim is
something only a propagandist would do. Any study of the effects of the
Quran’s teachings, including the teaching in verse 4:34, should focus on
people who actually take the Quran’s teachings seriously.

My contention, and the Quran’s, is that a devout Muslim society will

function better and will be happier than either a non-devout one or a
modern, liberal and irreligious one.

Verse 4:34 explains why God considers men worthy of the authority He
has given them in their households:

Men are qawwamūn (keepers, protectors and authorities) over

women, as God has given some of them an advantage over others,
and because they spend out of their wealth. The good women are
obedient, guarding what God would have them guard. As for
those from whom you fear disloyalty, admonish them, and
abandon them in their beds, then strike them. But if they obey
you, seek no way against them. God is Sublime, Great.

The Quran gives two reasons:

• Men are inherently (i.e. genetically) suited to the role of being

figures of authority in their households
• Men are the financial maintainers of women (by Islamic law)
The Quran’s contention, therefore, is that a family functions best when a
man is the chief authority, because it is in the nature of human families
that they function best when a man is the chief authority. We have no

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convincing scientific evidence for this at the moment, but we may have it
in ten or twenty years. According to the Quran, humans have evolved in a
way that makes males different from females, and this difference justifies
different roles within relationships.

This difference does not mean that a man is given the right to do whatever
he wants in his family. He is subject to the law and any abuse of his
powers can be punished by law.

The question of whether men are really evolutionarily suited to be the

chief authorities in their families cannot be settled by argument. It
requires hundreds of scientific studies. Simply thinking of the 1% of men
who abuse their powers tells us nothing about the 99% who do not. You
cannot judge social policy by thinking of a few glaring bad examples. You
have to study all of society. You cannot judge verse 4:34 by thinking of the
hundred families in a Muslim city in which the husbands are abusive and
ignore the 10,000 families in which the husbands are not abusive.

Bad husbands
The passage 4:128-130 of the Quran deals with the issue of bad husbands,
and refers to them as mutinous as already mentioned:

If a woman fears mutiny or desertion from her husband, there is

no fault in them if they reconcile their differences, for
reconciliation is best. Souls are prone to avarice; yet if you do what
is good, and practice piety—God is Cognizant of what you do.

You will not be able to treat women with equal fairness, no matter
how much you desire it. But do not be so biased as to leave
another suspended. If you make amends, and act righteously—
God is Forgiving and Merciful.

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And if they separate, God will enrich each from His abundance.
God is Bounteous and Wise.

Verse 4:35 is also relevant:

If you fear a breach between the two, appoint an arbiter from his
family and an arbiter from her family. If they wish to reconcile,
God will bring them together. God is Knowledgeable, Expert.

The above verses are taken to mean that in the case of bad husbands, a
wife should either have recourse to their families, or to government-
appointed judges, who have the right to try to reconcile their differences
or to enforce a divorce according to the wife’s wishes.

Wives, unlike husbands, are not law enforcers in their households. Due to
the genetic differences between the sexes, it makes no sense to ask a wife to
use violence against her husband when necessary; men are physically
stronger than women in the overwhelming majority of cases and could do
dangerous physical harm to a woman. Therefore the woman instead has
recourse to a higher authority than her husband when her husband is
mutinous. That higher authority is her family, his family, government-
appointed judges, and women’s agencies if any are available.

A modern, civilized society will ensure that women always have easy access
to this higher authority that can swiftly deal with bad husbands when
necessary.

Devout Muslims and habitual wife-beaters

It is my contention that the more devoutly Muslim a man is, the less likely
he is to be a wife-beater. There are hundreds of verses in the Quran that
call him to be kind and forgiving. A single verse that allows violence in
extremely rare circumstances is not going to be sufficient to wipe out the
teachings of these hundreds of other verses from his mind. Any person

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with sufficient intelligence to understand the Quran will feel restricted by

it in his ability to be mean and violent toward others, including his own
wife and children, rather than feeling encouraged by it.

I have no respect for a man who beats his wife and will never befriend a
man who thinks he has the God-given right to beat women when the
mood strikes him. I am not unique in this regard. In the devout Muslim
society I come from, a man who is known to beat his wife is considered a
low-life, a person unworthy of befriending. Yet we are all Muslims who
take the Quran seriously, including verse 4:34.

Verse 4:34’s main function is a defense of Islam’s “patriarchy”. It makes it

impossible to give the Quran a feminist reading that sees men and women
as exactly equal. It gives men higher authority in their households and goes
as far as delegating some of the powers of the police to them. This is a
completely anti-feminist way of organizing society, and for this reason
feminists who wish to “feminize” the Quran will be forced to either
ignore 4:34 or to give it far-fetched interpretations (as Laleh Bakhtiar has
done).

Those who have occasion to speak of 4:34 are generally middle and upper
middle class people for whom domestic violence is unthinkable (and it is
that way for me too). But saying that 4:34 is unnecessary because our men
and women are mature and sensible enough to act as honorable adults
toward one another is like saying the police are unnecessary because we
sensible people do not plan to break the law.

The police’s main function is not violence; it is the protection of social

order. By using violence against the very small minority of citizens who
wish to break the law, a certain type of order is created that everyone
follows. The same applies to verse 4:34. By giving husbands the right of
violence against the extremely small minority of wives who desire
infidelity and other ways of damaging their families (as mentioned, each
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culture should decide for itself what justifies violence and what does not),
a certain type of social order is created where wives and husbands are both
required to be 100% committed to their families. 4:34 establishes a social
order in which wives are either fully committed or get divorces. 4:35 and
4:128-130 establish a social order in which husbands are either fully
committed are get corrected or punished by higher authorities.

The vast majority of wives are already fully committed and do not need
violence to make them so, the same way that the vast majority of citizens
are fully committed to being good citizens and do not need violence to
make them so. But it is foolishness to say that social order does not need a
policing power to protect it. Without a violent power protecting against
threats to order, social order will break down, as seen in cases where the
police abandon a town (such as during a police strike), which quickly leads
to looting and rioting by irresponsible citizens.

The Islamic social order that requires wives to be fully committed

functions peacefully and without violence in the overwhelming majority
of cases; 4:34 ensures that there is a policing power that protects this social
order and can respond to those extremely rare cases where this order is
threatened.

People have the right to wonder if this is the best way to create happy
families and societies. Without a great number of unbiased scientific
studies there can be no conclusive answer. It might seem “obvious” to
someone that this is not a good way to create happy families and societies,
but this is just a personal bias unless they can provide statistical data to
back up their opinion. There are faithful and loyal wives among both
Muslims and irreligious people, but if devout Muslim wives are on average
50% more likely to be loyal, and their families are 20% more likely to be
happy and to avoid being broken up, then that is all we need to know to

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tell us that we should not be too quick to judge the sociological

consequences of the Quran’s teachings.

As Muslims, we believe that God knows better than anyone else how
families and societies should be organized, therefore even if we dislike the
idea of violence against women (as perhaps all of us do), we have to believe
that God knows best. Even the Prophet Muhammad had reservations
about 4:34. Al-Rāzī, in his aforementioned exegesis of verse 4:34,
mentions a narration from Ibn ʿAbbās in which he says that a woman
came complaining to the Prophet about being struck by her husband.
From the passage, it appears that the Prophet would have liked to punish
the husband according to the law of qiṣāṣ, but verse 4:34 is revealed to him
confirming that the husband was within his rights. The Prophet is quoted
as saying “We wanted something, but God wanted another thing. And
what God wants is best.”

To summarize, verse 4:34 creates an informal police force made up of

husbands. They are charged with the protection of the integrity of their
families and are given the power of violence as a last resort in the carrying
out of this duty. Any use of violence by a husband that falls outside of this
definition can be punished by the law. The vagueness of “mutiny” enables
each culture to decide for itself whether a case of violence was justified or
whether it was unjustified and therefore deserving of punishment by the
authorities.

From the above discussion, feminist critiques like the following (from
Men in Charge?, chapter 7) will be seen to be quite beside the point:

Dina, a lawyer who founded and currently leads an NGO in one

of Cairo’s poorest areas, added another layer to this new
understanding of qiwamah. She noted, ‘Since women and men
today have equal opportunities to pursue knowledge, with
women sometimes excelling more, it would be indeed irrational to
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expect an illiterate man to have qiwamah over a female university

professor, in the sense of authority.’

It would be irrational for a female university professor to marry an

illiterate man to begin with. Considering the less absurd example of a
female university professor married to a male university professor, it will
be seen that the man is given the authority to defend his household, an
authority that he will likely never have to enforce, since his college-
professor wife is likely intelligent and self-respecting enough, like most
middle class wives, to not act like the immature and out-of-control person
described above as a bad wife. Saying it is irrational for this male professor
to have qiwāma over his wife because of his wife’s qualities is similar to
saying that it is irrational for a peaceful town to have a police force. Islam
gives him policing power to deal with the extremely rare cases in which it
might be needed. If he is blessed with a good wife he will never have
recourse to it and will be thankful for that, the way that the police force in
a peaceful town never have recourse to violence against the town’s citizens.
The above excerpt from Men in Charge? relies on the paralogism that:

• Good wives do not need qiwāma and its enforcement in order

to make them behave in constructive ways in their families.
• Therefore qiwāma-enforcement is not needed.
Qiwāma-enforcement, as has been discussed, is entirely about bad wives,
therefore the fact that good wives do not need it is irrelevant. What they
say is similar to:

• Good citizens do not need law enforcement in order to make

them behave in constructive ways in society.
• Therefore society does not need law enforcement.
If it is admitted that qiwāma-enforcement is about dealing with bad wives,
a person might argue that this means that in a society of enlightened and
educated individuals we can do away with qiwāma, living as if verse 4:34

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does not apply to us. This is the argument of certain activists; qiwāma may
have made sense in a certain time and place, but it is certainly quite out of
place in modern society. This thinking relies on the assumption that there
are no relevant differences between men and women that would justify
giving men higher authority. The assumption is that men and women are
exactly the same when it comes to everything that matters; therefore there
is no sense in treating them differently.

But is that assumption true? 4:34 says that there is something intrinsic
about men that justifies God giving them authority over their wives.
There is some genetic/evolutionary reason why giving men authority over
their wives leads to better results for everyone involved. If that is true (and
we either have to assume it is true because the Quran says it is, or abandon
the Quran for containing a falsehood), then giving men authority over
their wives in a modern family is just as relevant as it would be in an
ancient family. There are thousands of situations that come up in a
modern family’s life in which the question of authority is significant.
Should the wife accept that particular job? Should the son be allowed to
go out with that group of friends? Should the daughter be allowed to wear
that particular dress? Qiwāma allows for discussion and debate while
giving the man the right of having the final word, because of a superiority
in rank that God has given to him, and because he spends out his wealth
to care for his family (the reasons given in 4:34). But if the husband’s
opinion is absurd, his wife can appeal to higher authorities to correct him.

A feminist who appreciates everything said above may go on to say that

she does not like to live with a husband who thinks he has the right of
having the final word. But even in this case she is misunderstanding the
purpose of 4:34. If she marries a husband as intelligent and educated as
herself, he will probably be the type of person to work out all issues of
authority without having to resort to saying that God has granted him the
final word. It is only an extremely socially inept man who insults his wife
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by telling her he has authority over her. An intelligent and intellectually

mature Muslim man will instead treat her like an equal, the way Prophet
Muhammad appears to have treated his wife Aisha.

The final remaining feminist criticism would be her saying that she does
not want to be subject to a man’s authority no matter how good of a man
he is. She wants to be free and make her own way in the world without
reference to a man. Islam’s answer is that she is free to not get married, but
the general framework of marriage within Islam will always be the qiwāma
framework, which is prescribed in the Quran and accepted by the vast
majority of the world’s Muslim men and Muslim women. Rejecting
qiwāma is similar to rejecting the Ramadan fast. One can come up with
various logical reasons for rejecting fasting (it reduces worker productivity,
for example), but since it is God who prescribes it, we have no option but
to do as He says. Additionally, if 99% of women are quite happy to live
under qiwāma while 1% of them dislike it, whose opinion is more
authoritative? The radical feminist answer would be that any woman who
refuses to agree with feminism is foolish and her opinions do not count.
The humanist answer would be that as humans, their worth does not
derive from how feminist they are, and if the majority of intelligent and
educated Muslim women do not have a problem with qiwāma, that is very
strong evidence in favor of the traditional Islamic family.

Many women can probably be convinced to dislike qiwāma in the name

of women’s rights. This is similar to the way that even today it is easy to
convince workers to support communism despite the horrors it led to in
the 20th century. Both feminism and communism promise a specific class
of people increased rights, powers, and privileges, and few humans have
the wisdom to reject such things when offered to them freely. Ask any
Muslim woman, especially an unmarried and college-educated one, “Do
you want as much authority as your (future) husband or less authority?”
and she will probably say she wants as much authority. This is similar to
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asking a worker, “Do you wish your boss was legally required to share
much of his wealth with his employees?”, the answer will almost certainly
be a “Yes!” The problem is that we cannot build a civilization based on
answering the average person’s desires. Legal systems and social order have
to be designed by mature people who can foresee the long-term results of
their actions. Ending qiwāma might make a small minority of women
happy, but what will be the long-term costs to the rest of society? If it is
said that a woman should not have to sacrifice her freedom and
independence for the sake of society, the answer is that actually she does.
Islam asks both men and women to sacrifice many of their desires for the
sake of the greater good. They are required to limit sexual partners even if
this reduces their fulfillment; they are required to pray at inconvenient
hours; they are required to not enjoy alcohol even though it is highly
pleasurable to drink and many people are capable of enjoying it without
becoming alcoholics. Pious Muslim women by and large see no problem
with qiwāma because it is one of dozens of limitations God places on
women supposedly for their own good and the good of those around
them. A Muslim woman either has to accept that God is right in His
commandments or that He is wrong and she can do better outside of
them.

Interfacing with secular law

It should be mentioned that most legal systems do not recognize the
validity of the use of violence against a wife in any circumstance except in
that of physical self-defense, and even then a man may be considered
guilty until proven innocent. For this reason Muslims living under such
laws are required to follow those laws. By the fact of accepting to live
under a secular legal system and enjoying its protection, one also accepts to
abide by its limitations. Upholding the “social contract” inherent in living
under a secular legal system takes precedence over applying parts of

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Islamic law that conflict with it. In Islam the protection of life, property
and dignity are the prime purposes of the law, so a secular legal system that
affords these things but prohibits applying certain branches of Islamic law
is still largely in accordance with Islam.

Fighting violence against women

While 4:34 teaches us that there are extremely rare cases in which violence
against a wife is justified, this should not make us indifferent toward cases
of domestic abuse. The Quran is opposed to injustice and cruelty, and
needless to say this means that we should be opposed to injustice and
cruelty toward women. How can a man carry out the “greater jihad” of
working to make the world a better place if he has created a cruel and
tyrannical kingdom at home? Until recently Muslim societies (and of
course non-Muslim ones too) were quite apathetic toward the issue of
cruelty toward women. Things seem to be improving.

An intelligent legal theorist should have no trouble seeing that giving

someone policing power is bound to lead to abuse if there is no oversight,
therefore the creation of agencies protecting women against abuse should
be an essential part of any developed Islamic legal system. Women should
enjoy all of the protections of a country’s constitution and should have
recourse to the authorities if they suffer abuse on the hands of their
husbands, fathers or others.

Men in charge or God in charge?

Most wives in Islamic societies, like all societies, have a healthy level of
skepticism toward their husband’s wisdom and authority. For Muslim
wives, it is not the husbands themselves who deserve their submission
except in cases where the husband is truly admirable according to the wife
and the wife is has type of personality that enjoys submission. Rather, it is

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their social order that teaches them to respect the authority of their
husbands. They do it largely out of respect for their societies and relatives,
not out of respect for their husbands’ personal virtues. It is respect for the
office of husband, not the husband himself.

This is a crucial point in understanding Muslim societies. A woman’s

heart and soul does not have to be submissive toward her husband (it
often is not) for her to live within the Islamic framework. Instead, it is her
allegiance to her society and its social order that makes her respectful
toward her husband’s position. She respects both the offices of wife and
the husband and acts according to the demands of these offices. The
husband can never hope to be the ideal husband who satisfies everything
the office demands. But if he is a good husband, he will at least attempt to
embody the ideals of that office. And the wife judges him accordingly: if
the husband embodies the ideals of his office, she will respect him enough
to try to embody the ideals of her office.

What is seen in well-educated, cosmopolitan and devout Muslim societies

is not a rule of husbands, but a rule of God. It is a woman’s respect for her
God-inspired social order that makes her respect her husband’s authority.

And if the belief in God declines, so does a woman’s respect for her
husband’s authority. This is very strong proof for the fact that husbands
are not “in charge” even in highly conservative, devout Muslim societies. It
is God who is in charge. When belief in God declines, so does belief in the
authority of husbands. This shows that the authority of husbands is not
something the husband creates or enforces himself—most husbands could
never do that. It is belief in God and social order that comes from this that
creates and enforces that authority for him.

Wives in Islam are not required to be servile and submissive toward their
husbands. They are required to be servile and submissive toward God, and
that means they respect what the Quran tells them about the authority of
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their husbands. But, the more intelligent and educated they are, the more
skeptical they are toward their husbands and the more independent of
mind they are. This is not un-Islamic even if some scholars and preachers
say it is. A woman can remain perfectly skeptical and independent while
living with a husband and respecting his authority out of respect for God,
not for him. If he deserves respect, then she will give him respect as well.

The same way that a Muslim is not required to give up his or her
humanity to be Muslim, a Muslim woman is not required to give up her
humanity to be a wife. She can be as independent-minded as any feminist
while, out of love and respect for God, enjoying and respecting her
position as wife and her husband’s position as husband. The husband’s
own power and authority is quite irrelevant her. And since the husband
has higher authorities that can correct and punish him, he is not allowed
to abuse the power and authority delegated to him.

Ideally, therefore, a woman remains independent of mind while accepting

the office of wife out of respect for God, her family and her society. She
will love her husband if he deserves it while taking him to task for any
form of demeaning treatment.

It is true that she loses some freedom when she becomes a wife. But what
she gains more than makes up for it; a higher social status, increased
respect from those around her, access to her husband’s wealth and society.
To a devout Muslim woman, marrying a reasonably good man provides
an increase in her power and position in life. It is from this point of view
that Islamic marriage should be understood. She goes from being
beholden to her parents and siblings to being beholden to one man who
often loves her and is ready to do her bidding. It is natural that she should
see this as a gain, not a loss. And it is for this reason that Muslim girls,
similar to the girls in Pride and Prejudice, love the idea of marrying even
when they are highly respected and adored in their own families and are

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free to get an education and career. Marriage for them means the start of a
new stage in life in which they build something beautiful and make their
important contribution to society through working on it (a family that is
well-integrated into society).

Conclusion
Any treatment of a woman that is culturally inappropriate is also
Islamically inappropriate, regardless of the culture we are looking at—
Eastern or Western. Islam only permits violence against women in cases
where it is culturally and religiously justified. If the culture considers a
man’s treatment of his wife unacceptable, Islamic law provides for
correction and punishment of the man.

But while the West only recognizes self-defense as the only case where
violence against women may be justified, Islam extends this concept to
marriage-defense. Islam does not define marriage-defense, or defense
against nushūz, explicitly, enabling each culture to self-define it.

As already stated at the beginning, wife-beating is unacceptable and taboo

among middle class Muslims throughout the world, as it should be. But
while a naïve view will find in this an abandonment of a part of the
Quran, a sophisticated view sees it as Islam applied authentically and in
the best way possible. There is no need to abandon 4:34 in order to
prohibit violence against women. Islam already prohibits violence against
women whenever it is unjustified. Verse 4:34 merely extends the concept
of self-defense to marriage-defense, allowing a man more room to do what
is good for his family.

Whether 4:34 leads to increased violence against women must be studied

empirically. I would argue that the more knowledgeable a man is of the
Quran and Islamic law, the more he will feel restricted in his ability to do
as he likes in his marriage—and that includes the way he treats his wife.

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 8. Rationality, Evolution and Islam

8. Rationality, Evolution and Islam

This chapter demonstrates the relationship between Islam and
science/rationality through my effort to reconcile Darwinian evolution
with the Quran. I am as much a “Darwinian” as any evolutionary
biologist and as much a believer in the literal meaning of the Quran as any
conservative Muslim. By showing how these two seemingly clashing
worldviews can be reconciled, I hope to clarify many important matters
relating to the relationship of Muslims with the modern world and its
scientific and rationalist ideals.

How can any rational person believe in religion when there is no proof for
it? To put it another way, does not a believer, by the very fact of believing,
prove their credulity and irrationality?

The history of religion, including that of Islam, is often thought of as a

struggle between “faith” and “reason”; that a Muslim can be as much a
rationalist and empiricist as an irreligious person is inadmissible for many.
When it comes to a Muslim rationalist, it is assumed that there must
always be a “catch”, some laxity of mind or weakness of spirit that makes
them inferior rationalists or inferior Muslims. If they are devout, they may
wish to be rationalists and empiricists, they may even think they are, but at
the end of the day they are merely practicing self-delusion.

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To today’s proud secular mind, there is always some sickness or

feeblemindedness hiding beneath faith.

In this essay I will present a form of faithful rationality—inspired by

highly futuristic Islamic theological ideas from over 900 years ago—that
reconciles faith and reason without there being any “catch”; the world is as
rational as any scientist imagines it to be, and as controlled and maintained
by God as any mystic imagines it to be. The “Matrix” of the Iranian
philosopher and mystic Al-Ghazali (died 1111 CE)—his conceptualization
of the universe as something akin to a computer simulation, provides for
intellectually honest rationality that in no way places chains on God’s
powers, nor does it place chains on science and rationality. One can
wholeheartedly believe in the entirety of the Quran in its plainest sense
while retaining their independence of mind, skepticism and rationality.
This may sound like rather too much for a religious person to claim, but I
hope to illustrate it in the first part of this essay.

The essay goes on to use the notion of a “divine template” to reconcile the
Quran’s views on creation with the theory of evolution. This notion does
not come from ancient Islamic learning; it is my own creation arrived at
after years of reading and searching. There is no “catch” here either; the
proposed reconciliation will make complete sense to any scientist and any
lover of the Quran without requiring either to submit to the other’s
authority—once they understand al-Ghazali’s Matrix.

So-called “proofs” of God’s existence

I do not believe that a proof for God’s existence is possible. Numerous
theologians, Muslim, Christian and Jewish, inspired by Aristotle and other
philosophers, have proposed theories that they claim prove that God must
exist. All such proofs suffer from a fatal weakness recognized by Kant,
namely that they assume the logic of this universe extends to what is
outside of it. The Christian philosopher Edward Feser, in his proofs of

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God’s existence, mentions the metaphor of a lamp in a dark place. The

lamp illuminates a small area representing the limits of human knowledge,
stuck as we are within this universe. He says that even though we only
have knowledge of a small area of what is potentially knowable, we can
take it for granted that the dark areas also follow the same rules. In our
world, something cannot come from nothing; therefore there must be a
creator. We do not know what is outside our world, but according to
Feser it is completely safe to assume that what applies in our world will
also apply outside of it.

And that is the problem. In reality, we do not at all know with certainty
whether what applies in our world also applies outside of it. It is quite a
leap of faith to assume that the area outside the circle of light follows the
same rules as the area inside the circle. For all that we know the unknown
dark areas might be abysses full of multi-dimensional knots that no
human can ever grasp. Perhaps we are stuck in a false simulation that hides
from us the true nature of reality, which may have nothing to do with
what the philosophers imagine.

The proofs offered for God’s existence strongly suggest that God exists,
but the problem is that a strong suggestion is not a proof. A real proof is
one that, like Euclid’s proofs, can be verified by any rational human
without requiring any leaps of faith. “Proofs” of God’s existence, even if
they come infinitely close to a mathematical proof, are not proofs. There is
always an unbridgeable gap between them and true proofs, therefore a
person who calls them proofs is committing the crime of sophistry; they
are trying to bridge a gap in logic through rhetoric.

My conscience recognizes the pull of Feser’s “proofs”, but my conscience

also recognizes their inherent weakness and rebels against calling them
“proofs”. I agree with Roger Scruton when he says:

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and while none of them is wholly believable, they serve the useful
purpose of showing the rumours of God’s death to be greatly
exaggerated. 1150F

I believe there can never be hard evidence that compels all rational people
to believe in God. There is, however, a preponderance of soft evidence
that, once recognized, experienced and accepted by a person, make it
unconscionable for them to reject God. Not all humans necessarily get
exposed to sufficient soft evidence to make it unconscionable for them to
reject God; this is something about which I do not speculate.

In order for me, as a self-respecting human, to be able to continue

believing in my religion, I must be able to re-analyze its founding text (the
Quran) at any time of my choosing and reach the same conclusion about
it—the same way that any re-analysis of one of Euclid’s proofs should
always lead to the same conclusion; that the proof is correct. This should
happen despite my increase in knowledge and experience as I age, despite
all the secular books I read, including highly enjoyable books by atheists
like Terry Pratchett. At age 15 I read the Quran and found it true. At 40 I
should be able to read it again and find it true, despite the fact that I will
be very much a different person by then. An atheist may imagine that as a
faithful person’s intellectual horizons grow wider, it will become
increasingly difficult for them to continue believing in their faith. That
would be true of a false religion. But if a religion is truly from the Creator
and is based on an unadulterated text that transmits His words, then the
experience should be quite the opposite. The more one learns about the
Creator’s handiwork (this universe and everything in it), the more sense
His words should make and the more convincing they should become.

So is Islam really that “one true” religion that all of these highly intelligent
and admirable non-Muslims failed to get the memo about? It is not my

1
Roger Scruton, An Intelligent Person’s Guide to Philosophy, New York: Allen Lane The
Penguin Press, 1998, 93.
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goal to convince readers of Islam’s supposed truth, but this essay should
shed some light on certain misconceptions that have prevented such
people from taking Islam’s most important text, the Quran, seriously. I
believe that a religion like Christianity is truly from God and that it
provides a sufficiently meaningful worldview for a person to believe in it
while also believing in a scientific worldview. I do not claim that Islam
possess exclusive rights to being a religion that can meet the latest scientific
challenges.

My goal is to show that the Quran and the theory of evolution have no
difficulties with one another once we give the Quran a reading that is
innocent of preconceived notions about a supposed incompatibility. I let
the Quran speak for itself, and I write as someone who has read this book
dozens of times in the original Arabic, besides studying translations and
interpretations of it in Kurdish, Farsi, Arabic and English.

The most important reason preventing Muslims from appreciating the

Quran’s compatibility with evolution is that they do not take the Quran
very seriously. They treat it as a historical artifact immersed in a vast web
of cultural and intellectual assumptions. The book’s meaning is dimmed
by so many lenses of bias that the book rarely gets a chance to speak for
itself.

The religion of Islam is not based solely on the Quran but also on the far
greater literature of hadith which transmits sayings and actions from the
time of Islam’s founder. If it is shown that the Quran is compatible with
the theory of evolution, this does not necessarily mean that hadith is. This
issue will be dealt with later in the essay.

While anti-intellectualism and anti-empiricism is common among the

religious, it is not true to say that this is a doctrine of the Quran. The
Quran speaks of observation and proof in numerous places. Discovering
this conflict between the irrationalist tendencies of some Muslims and the
seemingly rationalist doctrines of the Quran, I am forced to build my own

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Islam based on the Quran. It would be a mistake to consider Islam anti-

rationality, anti-skepticism, anti-science or anti-evolution merely because
many Muslims act as if it is.

The religion of the Quran is founded upon the commandment “Thou

shalt question!” The Quran continuously mocks various sections of
humanity for not thinking clearly or for believing in superstitions. It also
constantly calls its readers to think, to reason, to observe, to analyze, to
question. Speaking to those Christians and Jews who claim that only
Christians/Jews will enter Paradise, it asks for “proof”. 2 Speaking to 151F

pagans, it asks them to show a proof for the truth of their deities. 3 The 152F

question “Will you then not reason?” is used 13 times in the Quran.
The Quran claims to be reasonable, and claims to contain much to
convince the ulī l-albāb (“those endowed with intelligence and wisdom”, a
phrase that is used nine times in the Quran). In verse 39:21, it says:

Have you not considered how God sends down water from the
sky, then He makes it flow into underground wells, then He
produces with it plants of various colors, then they wither and you
see them yellowing, then He turns them into debris? Surely in this
is a reminder for ulī l-albāb.

To a skeptic, it will seem especially ironic that the Quran is calling wise
and intelligent people to take its claim seriously that perfectly natural
phenomena like rain and the growth of plants are God’s doing. There is
nothing special about a book pretending that it is convincing or that
reasonable people will agree with it. Most books make just such a claim.

However, as a skeptic who wants to make an accurate judgment about the

Quran’s logic, I should find out what I could arrive at if I were to take the
book seriously. Let us pretend that the book is what it says it is, that it

2
The Quran, verse 2:111.
3
The Quran, verses 21:24 and 27:64.
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really is reasonable, that it is from an invisible but all-knowing God, and

that it can be found as such by intelligent and wise people, where does this
take us?

The Quran claims to contain the unadulterated words of God, claims to

contain no errors, and claims to enjoy divine protection against
corruption. It logically follows that the presence of a single error proves
the entire book false, because it either means that God uttered a falsehood,
or that he was incapable of protecting His book from corruption, both of
which are equally fatal flaws in an all-powerful, all-knowing God.

The Rain of God

In the Quran, God takes credit for various natural phenomena that all
have scientific explanations, as in the aforementioned verse 39:21. More of
these instances are:

God is He who sends the winds. They stir up clouds. Then He

spreads them in the sky as He wills. And He breaks them apart.
Then you see rain drops issuing from their midst. Then, when He
makes it fall upon whom He wills of His servants, behold, they
rejoice. 4
153F

It is He who sends the wind ahead of His mercy. Then, when they
have gathered up heavy clouds, We drive them to a dead land,
where We make water come down, and with it We bring out all
kinds of fruits. Thus We bring out the dead—perhaps you will
reflect. 5
154F

Have you not seen how God propels the clouds, then brings them
together, then piles them into a heap, and you see rain drops
emerging from its midst? How He brings down loads of hail from

4
The Quran, verse 30:48.
5
The Quran, verse 7:57.
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the sky, striking with it whomever He wills, and diverting it from

whomever He wills? The flash of its lightning almost snatches the
sight away. 6
155F

We, as rational humans, are supposed to believe that God is responsible

for the things described above even though we never see God taking care
of these things. Since we never see God’s hand in these matters, it would
be right to think that perhaps the universe would go on functioning like
normal even if there was no God. We can carry out experiments inside
sealed chambers where we can make it rain or snow, what does God have
to do with any of this?

Imagine a king giving a speech in a newly conquered city, telling the

listeners “I bring you food, so be thankful!” A skeptical person may go to
the gates of the city early in the morning to see who it is who actually
brings food. Since he never sees the king himself carrying sacks of flour
into the city, he concludes that the king lied.

His mistake is that he fails to realize that it is by the king’s order that
people are bringing food to his city, so when the king says he is doing it, he
is right. If it was not for the king, it would not be happening.

When God claims to make it rain, the fact that His hand cannot be
detected in the process does not necessarily mean he is lying. If we are to
really find out whether God’s claim is true, we have to investigate further.
If the pharaoh of Egypt claims that he makes the sun rise, I would be
skeptical and ask him to provide some very convincing evidence before I
take him seriously. In all likelihood the sun would rise even if the pharaoh
were to die.

So what is so special about a 14-centuries-old book out of the deserts of

Arabia 7 that I should take it seriously when it says its writer makes it rain?
156F

6
The Quran, verse 24:43.
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Hard and soft evidence

Atheists demand hard evidence before they believe in books like the
Quran. But such evidence is not forthcoming. The Quran itself promises
that it will not be forthcoming:

Are they waiting for anything but for the angels to come to them,
or for your Lord to arrive, or for some of your Lord’s signs to
come? On the Day when some of your Lord’s signs come (i.e.
when hard evidence for God’s existence is seen), no soul will
benefit from its faith unless it had believed previously, or had
earned goodness through its faith. Say, “Wait, we too are
waiting.” 8 157F

The above concept is repeated in multiple places in the Quran; that once a
person has seen irrefutable evidence for God’s existence their faith will no
longer be of any worth—since faith will no longer be necessary.

Seeing hard evidence for God’s existence places a terrible burden on

humans. This is expressed in one of the most terrifying verses of the
Quran in the story of Jesus and the Apostles:

And when the disciples said, “O Jesus son of Mary, is your Lord
able to bring down for us a feast from heaven?” He said, “Fear
God, if you are believers.”

They said, “We wish to eat from it, so that our hearts may be
reassured, and know that you have told us the truth, and be
among those who witness it.”

Jesus son of Mary said, “O God, our Lord, send down for us a
table from heaven, to be a festival for us, for the first of us, and the

7
Islam is actually a “city religion”, as it spread among the city Arabs first, and as its most
devout adherents have continued to be city-dwellers to the present day.
8
The Quran, verse 6:158.
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last of us, and a sign from You; and provide for us; You are the
Best of providers.”

God said, “I will send it down to you. But whoever among you
disbelieves thereafter, I will punish him with a punishment the
like of which I never punish any other being.” 9 158F

In the final verse above, the writer of the Quran claims that once the
Apostles (and others present) see empirical evidence for God’s existence,
this changes the very nature of their relationship with Him. They made a
request and God physically revealed Himself to them by responding. If
they were to deny God’s existence after that, they would deserve a
singularly terrible punishment.

The purpose of this universe, in the Quranic view, is to host free-willed

creatures who have the option of rejecting God’s existence–so that an act
of will and a submission of the heart is needed for them to become
believers in Him, and for this act of will, which they have to repeat every
day of their faithful lives, they will be rewarded with Paradise. If God’s
existence were ever proven, and the world did not end, this would prove
the Quran false, since the Quran claims that hard evidence for God’s
existence will only be shown to humanity when the world ends.

Are they waiting for God Himself to come to them in the shadows
of the clouds, together with the angels, when the matter has been
settled? All things are returned to God. 10 159F

Once God’s existence is empirically shown, the “matter” will be “settled”,

that will be the end of the age-old argument between theism and atheism.
Hard evidence would settle the matter; the point of faith is to believe in
God without it. This naturally leads to the thinking that religion asks
humans to abandon rationality for the sake of faith. But the truth is

9
The Quran, verses 5:112-115.
10
The Quran, verse 2:210.
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otherwise, since there is a second category of evidence that is ignored by

atheists: soft evidence.

A verse of the Quran is called an āya in Arabic, which literally means

“sign”, something on the road that points toward a direction. As for its
figurative meaning, the Indian Islamic scholar Hamiduddin Farahi (1863-
1930) says in his definition of āya:

That which is used as evidence toward (proving) some matter. It is

not the whole of the proof, but it directs you toward the proof. 11 160F

Each verse of the Quran acts as a truth-pointer. A skeptic can read many
of its verses without reaching any conclusion about the book’s truth or
falsehood. Open a book of Quran and you will see these verses at its
beginning:

In the name of God, the Gracious, the Merciful.

Praise be to God, Lord of the Worlds.

The Most Gracious, the Most Merciful.

Master of the Day of Judgment.

It is You we worship, and upon You we call for help.

Guide us to the straight path.

The path of those You have blessed, not of those against whom
there is anger, nor of those who are misguided.

These verses do not contain anything to launch a critique on. God is the
Lord of the Worlds, he is gracious and merciful, and he is the master of the
Day of Judgment. These claims are unassailable, since they do not make
any scientifically testable claims. The verses might as well be saying that

11
ʿAbd al-Ḥamīd [sic] al-Farāhī, Mufradāt al-Qurʾān, ed. Muḥammad Ajmal Ayyūb al-
Iṣlāhī, Beirut: Dār al-Gharb al-Islamī, 2002, 134.
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the universe is carried on the back of a giant turtle; we have no way of

verifying their claims.

However, if the skeptic goes on to read, one thing they will find striking
will be the absence of nonsense. How likely is it that a man out of 7th
century Arabia could have written a page of cosmological fiction without
it containing anything that insults one’s intelligence in the 21st century?
Going on to read page after page, the skeptic’s conscience is seriously
challenged. Can he in good conscience say this is human-written fiction?
Personally when I read the Quran with a skeptical eye, assuming it was
written by Muhammad himself, I cannot maintain my skepticism beyond
a few pages without feeling like a criminal, like I am acting against my
conscience. At page 5, already impressed with the lack of anything that is
obviously false or ridiculous, I may admit that there is a 1% chance that
this is from God, but my skepticism makes me continue to say that
Muhammad may have simply been a genius, therefore I say that it is still
99% likely that a human wrote it. The rational assumption is that any
piece of text you see is human-created, extraordinary evidence is needed to
prove otherwise.

At page 10, however, I am further impressed with the Quran’s quality; its
way of thinking, its morality and ethics, its continued lack of nonsense,
therefore I may end up saying that there is a 98% chance it is human-
written and a 2% it is not. By page 300 my conscience may force me to
admit that there is a 30% chance that it is from God. By page 600 (the end
of the book), I may conclude that there is a 50% chance that it is from God

I will have many difficulties with the book, such as its taking credit for
natural phenomena, but the book, its form and content, make it
impossible for me to casually dismiss it. The Quran, for one who reads it
with naïve eyes in the original Arabic, is a serious problem that must be
addressed if one is to remain honest with himself or herself. If the Quran
is true, I must do as it says. I cannot summarily dismiss it, since I have

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acknowledged that there is a 50% chance it is from God. Therefore the

Quran throws me into serious intellectual turmoil; I can neither dismiss it
nor accept it…yet.

There are converts to Islam who reached this stage then remained there for
years, unsure whether it would be right to make the jump into faith, yet
unable to forget the Quran and go on as before. A Scottish man described
his personal journey to Islam thus:

The Qur’an really shook me. It’s quite a scary book to read
because it tells you so much about yourself. Some things that I
found out about myself I didn’t like. So I decided to make some
changes.

And I knew what the end result of this process would be: I would
be a Muslim.

So I kept on reading. I read it three times, looking for the catch.

But there was no catch; I was quite comfortable with everything. 12 161F

“I was quite comfortable with everything” is more than I can say. The
article led to over 800 comments in which the writer was severely attacked
by his fellow citizens for buying into this barbaric religion. Personally,
until recently, I was never been completely comfortable with the Quran,
in that there were certain things in it that I could not fully justify to
myself. Despite those points of discomfort, the rest of the book was a
tremendous, non-dismissible challenge to me.

At some point, the evidence starts to feel overwhelming that the

likelihood of the truth of the Quran is greater than the likelihood of its

12
Alan Rooney, “I’m a middle-aged, white Scottish man who converted to Islam without
ever meeting a Muslim. This is how.” The Independent, February 9, 2016,
http://www.independent.co.uk/voices/im-a-middle-aged-white-scottish-man-who-
converted-to-islam-without-ever-meeting-a-muslim-this-is-how-a6862936.html (retrieved
January 20, 2018).
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falsehood. Once that happens, once a person believes that there is more
than a 50% chance that the Quran is truly from God, he or she starts to
feel that it is something tantamount to a crime against conscience and
rationality to reject the book or ignore it. And that is where faith and
submission begin.

The reason I believe in the Quran is the same reason so many scientists in
the late 19th and early 20th century believed in Darwin’s theory of
evolution despite never actually observing evolution take place. They both
get too many things right, which makes it impossible to casually dismiss
them in good conscience.

For the Quran, I can list a few of those things, although each verse of the
Quran can be thought of as one of those “things” that makes me believe in
it.

• The aesthetic experience of the Quran. It is not without reason

that the Quran’s literal meaning is “The Recitation”. The Quran
is meant to be experienced as a recited thing, and for a person who
speaks Arabic and experiences a good recitation of it, the Quran
compels them to pay attention to it and to take it seriously, like
any great work of art. The opening verse of Mary (chapter 19)
starts with a set of seemingly meaningless sounds: “Taa haa yaa ain
saad.” In an English translation these look like a bunch of strange
and possibly unnecessary sounds. In a good Arabic recitation,
however, they are a very compelling set of tones that tell the
listener that a very serious symphony is about to start. They
transport the listener into the atmosphere of the Temple in
Jerusalem in which the story unfolds. It is not only rational
arguments that have a “rightness” to them; aesthetic experiences
also have rightness (the architecture of a beautiful church looks
“right”, while a badly designed one looks “wrong”). There is
something deeply “right” about the Quran when experienced.

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While the aesthetics of the Quran do not prove that it is from

God, they cast very strong doubt on the possibility of a human
having composed it. The soul or conscience wishes it to be from
God. If it was filled with absurd nonsense, we as rational beings
could dismiss the conscience’s desire. But there is nothing in it to
insult the rational mind; rather, it contains much that satisfies it
too.

• The Quran’s zero-tolerance policy toward the charging of interest

(also the Bible’s policy according to a minority of Christians). The
evils of usury are long-term and require deep and lengthy analysis
to bring them to the surface, so much so that today perhaps one
among a thousand economists cannot be found who appreciates
how it leads to an unsustainable economic system where an over-
class of usurers (lenders, i.e. the banks) slowly take control of the
economy, as has happened in the United States and Europe.

• The fact that the Quran bans gambling. Without this ban, usury
could be practiced in a different guise.

• The zakat system, which is inverted usury: the poor charge an

annual 2.5% interest on the uninvested and speculatively invested
wealth of the rich (this system would be useless without banning
usury, it takes a genius to plug that loophole, and the Quran does
it).

• The fact that in 600 pages written in the 7th century CE, it does
not contain a single statement that is provably false, or that
contradicts another part of itself. This is a highly unlikely
achievement for a human writer, especially one from so far back in
the past.

• The moral philosophy of the Quran, where moral integrity and

justice are always paramount. Killing a single innocent human is

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similar to killing all of humanity, which means that there can

never be such a thing as a utilitarian murder. The end never
justifies the means. No evil done in the name of the greater good is
justified.

• The writer is always superior to me. I have never had a similar

experience with any other writer. As I grow intellectually, I am
made better capable of critiquing the thinking of others. The
Quran has survived this process.

• The Quran’s non-Arabian character and the unusual restraint of

the writer in not engaging in the typical rhetoric of the time. This
is perhaps the greatest clue to its truth. Someone who studies
Arabic poetry from that period and the fabricated words of
revelation of Musailamah and other “false prophets” will see that
while all of the literary speech from that era has a distinctly
Arabian character, full of hyperbole, self-aggrandizement,
tribalism and bad logic, the Quran does not. The Quran was
brought to us by an Arab from the heart of Arabia, yet it does not
have an Arabian character.

• The fact that the Quran points out various mistakes of Prophet
Muhammad. It severely rebukes him for ignoring a blind man
who came to him for guidance (chapter 80), cautions him not to
repeat the offense of taking prisoners when he was not supposed
to (8:67-68), and criticizes him for accepting the excuses of a
certain group of Medinans not to join a certain battle (9:43).
While he could have invented these verses as an all-too-clever
device to convince skeptics that the Quran came from a higher
power, they do lend soft support to the Quran’s own theory of
itself, that it is a message given to the Prophet, rather than
something invented by him. It shows far too much imagination

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for that time for a prophet to criticize himself in such a severe

manner.

The aesthetic experience of the Quran and its contents both strongly
support its own theory of itself (that it is a book from God). A person
who rejects the Quran after experiencing it aesthetically and recognizing
the unlikelihood of a random man from Arabia composing it is
committing something that is both unconscionable and irrational:
unconscionable because they are repressing their conscience’s response to
the aesthetic pull of the book, irrational because they are acting against
probability theory. The rational mind, once it experiences the Quran
aesthetically and affirms the plausibility of its contents, recognizes that the
likelihood of it being from God is greater than the likelihood of it being a
man-made work by an uneducated and illiterate Arab. For such a person
to dismiss the Quran is as irrational as dismissing the news that a great
storm will affect the area they live in in an hour despite dozens of data
points all pointing to the likelihood of such a thing taking place.

The above are not the reasons why I believe in God. They are the reasons
why I believe that the Quran is from God. As for my belief in God, I
consider it extremely likely that all humans already half believe in God, in
some sacred and transcendent person whose eyes are on them at all times.
The Quran is a vehicle for strengthening my belief in God, but it is not
the only vehicle, and it is not necessarily the strongest one. For me, it feels
as if to merely exist, to merely be a self-conscious subject who looks out
onto the world, is a very compelling force pointing to God’s existence,
making it nothing short of criminal for me to deny Him.

Describing why I believe in the Quran feels similar to describing why I am

in love with someone. I can mention a few obviously good qualities of the
beloved, but every reason given for this love cannot help but feel weak and
absurd, since it does not capture the real thing.

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If the Quran is so compelling, one may wonder how there can be Arabic-
speaking atheists who read the Quran and reject it. The reason, I would
say, is that due to the lack of hard evidence, there is always room for
doubt. Accepting the truth of the Quran feels like a “jump” for those who
have not accepted it yet. One cannot easily dismiss the Quran in good
conscience, but one is not compelled to accept it either. A person’s biases
may also strongly affect the amount of charity they give to the text; the
Quran mentions that God has beautified the sky with “lamps”. A person
who is predisposed to think very negatively of the Quran will see in such a
statement a proof for the superstitious and unscientific nature of the
Quran, while Muslims will see it as a poetic reference to the stars.

We can now discuss the topic of rain. God could claim credit for making it
rain for three reasons:

1. Purposeful invention

God designed and built a universe in which rain happens, for the very
purpose of having it be a help toward the evolution and sustenance of the
creatures that would one day come about on Earth.

2. Operating the universe

Let us imagine that the universe is a simulation sustained by God, what I
call al-Ghazali’s “Matrix”. The word Matrix is a reference to the popular
film of the same name, in which the characters famously live inside a
simulated universe. The Matrix theory enabled al-Ghazali to free God
from the chains that previous philosophers had tried to impose on Him.
Islam’s earlier philosophical movements, inspired by Greek thought, were
stuck within the Aristotelian paradigm of considering the universe all that
there is, and thinking that God would have to follow the same rules and
logic seen elsewhere within our reality.

Al-Ghazali, who was developing lines of reasoning started centuries

before, was able to think “outside the box” of this universe, recognizing

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that there was no obvious reason why God should be stuck following the
same rules as everyone else if he was truly transcendent and all-powerful.
In his view, this universe is like a simulation maintained by God from the
outside, who is under no obligation to follow the rules internal to the
simulation. When a tree catches fire, it is not because matter decided that
catching fire was a good idea at that instance of time, but because God
changed the universe. Explaining this concept would have been extremely
difficult in the past, but today, thanks to video games, we have a ready-
made illustration. Inside a video game, if you see a tree catching fire, it is
not because the atoms and molecules of the tree came in contact with a
hot object that lit them. We know it is a fake, imaginary tree, and that the
reason it caught fire was because the computer that runs the video game
knows that when a hot object touches the tree, a fire should start. If you
are stuck inside a video game, you “know” that when hot objects touch
trees, the trees catch fire, and you may see this as a simple rule of nature
that any scientist can verify. But if you come out of the video game, you
realize that the whole thing is a set-up; the things you considered rules of
nature are actually computer instructions that can be changed by a video
game designer. He can change the code so that when a hot object touches a
tree, it no longer catches fire.
Al-Ghazali was answering the challenge of the philosophers who, like
most atheists, were incapable of thinking in the “fifth” dimension (in and
out of the universe), and who could see no way of reconciling the
attributes of God as taught by religion with their ideas about nature, so
that they were forced to say that God had to follow certain rules dictated
by nature. These philosophers could only think in the four dimensions of
space and time. Al-Ghazali added a new dimension; the inside and the
outside of the universe, and through a few simple examples showed that
there is no conflict between nature and God. Nature is to God as the
simulated world inside a video game is to the computer that runs it.

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According to this theory, this universe would be a blob of inert,

unmoving matter if God stopped animating it. If this theory is true (and
there is no evidence that it is false), then saying that the universe would
continue existing or operating normally even if there was no God would
be similar to saying that the world inside a computer video game would
continue to be there even if you take away the computer. It is to be so
enamored by an illusion as to deny its source.

An atom, according to the Matrix theory, has no power or will to exist or

move. It is God who has to sustain the existence of everything in this
world and cause them to move when. This means that in the case of rain,
God has to cause steam to rise, He has to make it go where it is supposed
to go in the sky, He has to bring it together into clouds, and then He has
to take it to where it will eventually become rain.

He does all of these things so reliably, that we start to think of them as

“natural” phenomena that just happen without needing something to
make them happen. But this universe, if God decided to “let it go”, would
disappear as if it had never existed, similar to turning off a computer:
“God upholds the heavens and the earth, lest they cease (to exist). And
were they to cease, there is none to uphold them except He. He is Most
Clement, Most Forgiving.” 13 162F

3. Intervention.

While the above two points admit for the possibility of God being
responsible for the phenomenon of rain in general (the way that a
computer is responsible for the rain that happens inside a video game), we
need something more. God seems to claim that He purposefully sends
rain here and there (especially in verse 24:43 quoted above), in directions
He wants, meaning not necessarily directions that only obey the laws of
nature (even if the laws nature are of his own making). God seems to claim

13
The Quran, verse 35:41.
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that his agency goes into deciding when and where rain happens—that it
is not mere chance caused by the laws of nature. The way that God could
make this happen is by making it happen regardless of the laws of nature,
because he has the power to do that.

This, of course, would be impossible to detect, according to his plan, since

God does not want the discovery of hard evidence for his existence. Even
if we could build a machine that perfectly predicted rain around the
world, so that any aberrations caused by God’s decisions could be seen,
God could change what the machine shows.

Saying that God intentionally makes it rain here and there is to claim a
miracle happens, since one is saying this rain is happening due to a
supernatural phenomenon (God), not due to a natural, scientifically
explicable phenomenon. To prove a miracle, an equally miraculous piece
of evidence is needed. For those who have experienced the Quran and
accepted it, the Quran is sufficient evidence, although the evidence is not
hard, in that there is room for doubt that has to be bridged by the
conscience every day. Experiencing doubt is quite natural for a believer.
When this happens, they go back to the things that convinced them their
beliefs are true, such as the Quran, examine them again until both their
rational minds and their conscience are overwhelmed with the recognition
of their truth.

The Quran claims that God, who is in charge of this simulation-like

universe, is personally responsible for rain. This is similar to saying that
the computer that runs the Matrix decides when it should rain and what
rain should be like (while someone stuck inside the Matrix might say rain
happens due to perfectly “natural” laws of the universe).

In other words, if it is true that this universe is a simulation operated by

God, then it logically follows that God could take credit for making it
rain.

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By being outside the simulation, God, if he really exists, can make it rain
while making his own role in the matter undetectable. Therefore the fact
that rain can be explained scientifically does not tell us anything about
God’s role in the matter; what we call “science” is nothing but a
description of how God operates the universe.

The above does not prove that religion correct in its claims regarding
God’s role in nature. It, however, shows that the existence of a conflict
between religion and science in this matter is illusory; we can be rational
scientists inside the universe, while believing that outside the universe
God is operating things, similar to being in the Matrix while
acknowledging how it is run from the outside. We fully support scientific
explanations, and we will not bother non-believers with supernatural
explanations, since that requires that they believe in God in the first place.
Since they do not, there is no point in telling them about God’s potential
role in undetectably making it rain in certain times and places.

A skeptic could rightly say that saying God is undetectably involved in

making it rain is like saying invisible magical fairies make it rain. The reply
is that yes, it is just like that. But in our case, we have extraordinary
evidence to support our thinking; the Quran with its preponderance of
soft evidence in its favor, while a person who claims that invisible magical
fairies make it rain has no evidence, soft or hard.

A Muslim scientist can study the weather as a purely natural system, while
also believing in God’s power to direct it as He wills, so that they can
thank God when a tornado avoids their neighborhood. This is like
thanking the Matrix operator for letting you have an easy time of it inside
the Matrix. And when thanking God for getting the job you wanted, you
do not claim that your getting the job does not have a scientific
explanation—you merely admit that there is sufficient room for
undetectable divine action within this universe, so that God could have
made the crucial difference in whether you got the job or not while
keeping Himself hidden in the matter. From a scientific point of view, this
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is an entirely useless point of view; whether it is true or false makes no

difference to science. And that is the point; we are merely claiming that
thanking God for getting a job is not irrational if one believes in God,
since it is just like thanking the Matrix operator for arranging things
smoothly for us inside the Matrix. One can thank God for every great and
small blessing in their lives while treating the world as a perfectly scientific
system; God is ever-present and ever-undetectable at the same time. One
never knows if God did not make the crucial difference when something,
anything, happened or did not happen.

When I write of the lack of incompatibility between the Quran’s theology

and science I do not mean that we should bother non-believers with such
topics; we should only do so if they bring it up by saying or implying that
this or that scientific fact or technical discovery somehow exposes the
existence of shaky foundations within religion. What they say is provably
false if we imagine the universe as a simulation that operates rationally
inside while being divinely operated from the outside. An atheist might
say: (1) science explains rain perfectly (2) therefore it is false to claim that
God makes it rain.
What we say is: (1) science explains rain perfectly (2) if God exists, He
could be in charge of a Matrix in which He makes it rain according to
scientific principles (3) therefore the matter at issue here is not rain, but (a)
whether God exists or not and (b) whether this universe is like a Matrix or
not.

There is no proof that God does not exist, and there is no proof that this
universe is not like a Matrix, therefore any claim that scientific
explanations contradict God’s existence are automatically and always false.
An atheist who wants to convince me that God does not exist is
completely wasting his time if he talks about scientific explanations, since I
too believe in all of that. To stop wasting his time, he will have to do one
of these three things:

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1. Prove to me that God does not exist.

2. Prove that the soft evidence I rely on for having faith in God (the
Quran) is false.

3. Prove to me that this universe could not possibly be a Matrix.

Atheists have so far failed to provide any of the above proofs. They
continue to waste their time propounding science as a cure for religion,
not realizing that al-Ghazali made that whole line of argument irrelevant
nine centuries ago through his discovery of the “fifth dimension”.

Another phenomenon for which God claims direct agency is the

formulation of the genetic makeup of humans during conception:

It is He who forms you in the wombs as He wills. There is no god

except He, the Almighty, the Wise. 14 163F

When a father and a mother’s genes recombine, there are 64 trillion

different possible combinations that could be created. 15 God claims to 164F

have a hand in choosing which combination ends up actually taking place.

Again, God can claim responsibility for forming our genes in the womb
through the three methods mentioned earlier: Purposeful invention,
operating the universe and intervening when he wants. Similar to weather
events, the process of genetic recombination is so immensely complex and
chaotic that God does not need to do anything to hide his hand in the
matter; his interventions would be easily explainable as mere randomness,
which is as it should be.

In verse 67:3 of the Quran, the writer appears to take pride in the lack of
“glitches” in this Matrix:

14
The Quran, verse 3:6.
15
Bruce D. Olsen, Understanding Biology Through Evolution, Raleigh: Lulu Press, 2009,
81.
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He who created seven heavens in layers. You see no discrepancy in

the creation of the Compassionate. Look again. Can you see any
cracks?

In effect, the Quran tells us that God exists, but that we should be
scientists in our dealings with nature: any glitches in the simulation (any
supernatural phenomena pointing to him) would be hard evidence of his
existence, but he says there will never be hard evidence for his existence
until the end times, therefore if we detect anything provably supernatural
and the world does not end, that in itself could be considered a refutation
of the Quran.

The doctrine of considering the universe a simulation-like thing

controlled by God is known as occasionalism. It has been unjustly
criticized for promoting an anti-science and irrationalist attitude, since it
teaches that things only appear to be following scientific rules when in
reality they are following God’s commands. But this criticism focuses on a
small area of Islamic thought and ignores its wider context. The Quran
teaches that the universe is a simulation-like thing so that the laws of
nature are merely byproducts of God’s choices, it also teaches that we
should act rationally and expect the universe to act rationally too: for
example, it tells us that if we give away too much in charity we will get
poor, which as any materialist will tell you, is a true fact of nature.
Occasionalism only promotes irrationality if it is surgically removed from
the rest of the Quran’s teachings. The historian and Islamic scholar Ibn al-
Jawzi (died 1200 CE), although not a very original thinker, uses the
Quran’s rationalist advice (such as that of the necessity of preparing
provision for long journeys) to criticize certain lines of Sufi thought that
taught that God would save and take care of His true believers without
regard for the material reality around them. 16 Some of them, for example,
165F

16
Abū l-Faraj ʿAbd al-Raḥmān ibn al-Jawzī, Ṣayd al-Khāṭir, ed. Ḥasan al-Samāḥī
Suwaydān, Damascus: Dār al-Qalam, 2012, 482-483.
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desisted from work thinking that God would provide for them regardless
of the laws of economics. That is irrationalist because it expects God to
materially intervene in this universe to take care of certain humans, which
is opposed to what the Quran teaches. The Quran teaches us not to waste
money (17:26), not to do physical harm to ourselves (2:195), to break our
fasts if we are ill (2:184), and to perform the Hajj pilgrimage only if we
have the material means to perform it (3:97) rather than setting out come
what may. The Quran does not teach its believers to march into fires for
the greater glory of God. It teaches them to view this world as a Matrix
controlled by God, a Matrix that has rational rules that must be respected.

There is, of course, historical evidence of some Muslims acting irrationally

(although the Western imagination often greatly exaggerates this as any
good Western historian of Islam can tell you), but what Muslims do
within their limited historical and cultural perspectives does not
necessarily have a one-to-one relationship with the Quran’s teachings,
therefore we should look at the Quran itself to see what it says.

Like any scientist, I never expect to detect anything supernatural in this

world. Like any mystic, I believe my life and the rest of this universe is
entirely under God’s control and command. My attitude is that of the
mystic-scientist; not the crackpot who thinks quantum theory proves the
healing power of crystals, but the scientist who considers science, hard,
rational science, to be merely a way of looking at God and His works.
From this standpoint I have no desire to deny science—this would be
denying an aspect of God’s handiwork. And I am not ashamed to pray to
God and ask Him for His help and support because I know that He can
do anything He wants (as the Quran teaches), that He answers prayers (as
the Quran teaches), while also expecting this world to continue operating
under clearly-defined rational rules (as the Quran teaches).

In short, the Quran teaches that God is present but hidden. It does not
tell me to expect nature to work one way today and a different way
tomorrow; it teaches me to expect nature to act rationally, and it teaches
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me that if God intervenes in my life, it will be done undetectably, through

means that always have rational explanations. I will never argue with an
atheist about whether it was God or the surgeon who saved my life after
an accident, because both views are true at the same time, and there is no
point in bothering the unspiritual about God’s role in this world. From
this side of the wall that separates us from the Unseen, it was the surgeon,
from the other side, it was God. This is not to discount the surgeon’s role;
maybe it was their years of determination and hard work that enabled
them to accomplish their task. This simulation is a system controlled by
God, but humans—who have free will—are plugged into it and make
changes to it, again, similar to the Matrix film. We can be credited with
our choices since we have free will, but we have no power to make the
Matrix behave one way or another. We choose, God changes the Matrix in
response and does it so reliably that we get the illusion that we are really in
charge of our bodies and can make changes to the universe. This is similar
to being stuck inside a video game and thinking you can fly because the
video game allows you to. In reality, it is the video game that gives you all
the powers you enjoy.

Yet another place where God claims direct responsibility for physical
phenomena is in his providing sustenance to humans:

Or, who originates the creation and then repeats it, and who gives
you livelihood from the sky and the earth? Is there another god
with God? Say, “Produce your evidence, if you are truthful.” 17
166F

And whosoever fears God, He will create for him a way out. And
He will provide him with sustenance from where he does not
expect. 18
167F

17
The Quran, verse 27:64.
18
The Quran, from the verses 65:2-3.
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The second verse above implies that God has a direct hand in providing
sustenance, because he says that if we fear him, then he will provide. This
is a central concept of the God-human relationship, repeated often in the
Bible and the Quran. For example, in the Old Testament Book of Isaiah,
God informs us:

10 If you extend your soul to the hungry And satisfy the afflicted
soul, Then your light shall dawn in the darkness, And your
darkness shall be as the noonday. 11 The Lord will guide you
continually, And satisfy your soul in drought, And strengthen
your bones; You shall be like a watered garden, And like a spring
of water, whose waters do not fail. 19 168F

In the Quran, Moses says:

“And [remember] when your Lord proclaimed: ‘If you give

thanks, I will grant you increase; but if you are ungrateful, My
punishment is severe.’” 20 169F

If God did not intervene directly in the affairs of humans, there would be
no way for this contractual relationship to be maintained. If we fear God,
God will provide for us. We act, God reacts by arranging the events inside
the Matrix favorably for us. For God to react, He has to intervene directly,
but undetectably, in our universe. Once we think of the universe as a
divine simulation, then intervention will be nothing out of the ordinary.
Every movement of an atom is itself a divine decision; it would not
happen without God making it happen. An intervention is merely a
different decision where God, instead of operating the universe according
to the laws of nature that he has laid down, he operates the universe in a
certain time and place according to different laws that operate on a higher

19
Isaiah, 58:10-11, New King James Version.
20
The Quran, verse 14:7.
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plane and override the laws of nature, such as the divine law of rewarding
thankfulness.

A family may live in a house that is in danger of collapsing. If nature were

to take its course, the house would suddenly collapse without warning.
But God can intervene, causing unsettling creaking noises to come from
the house’s structure for a few days before the collapse—giving the family
ample warning and preparation time for responding to the problem. It
would be foolish for a believer to expect God to warn them of every
threat, and I have never met an intelligent Muslim who thinks thus. But as
a spiritual person, I thank God daily for all the problems he has helped me
avoid or solved for me. 21 170F

Topology: God’s Template

The theory of evolution seems to claim that the creatures on Earth could
have come about regardless of God. The religious think it is a God versus
nature problem. This mistake is also made by atheist scientists who think
that finding a scientific explanation for natural phenomena disproves
God’s role. As the previous discussion showed, according to the Quranic
worldview, scientific explanations are merely man-made descriptions of
the way God operates the universe. Therefore the existence of scientific
explanations is not merely a non-problem for religion, it is required by it.

21
Certain Islamic theological theories posit that everything that happens in this universe
is “already written”, so that nothing new can take place. The Quran, however, lends itself
far more to the common sense view that our lives are a conversation between us and God,
in which we act and he reacts. If I sin constantly, this will cause my life to have a different
trajectory than if I were to remain pious. The idea we get from the Quran is that this
universe is operated and controlled by God, so that we have no power over it. But
decisions are delegated to us, as if we were sitting outside the universe controlling bodies
inside it using a remote control. There are various theological problems that this
discussion leads to, but it is sufficient for the purposes of our discussion to take the
Quran’s words for it when it says that we are responsible for our actions and that God
answers prayers.
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The Quran teaches that God will keep Himself hidden, therefore all that
we see around us should be so natural and rational that atheists should
always have the choice of remaining atheists. Humans must forever
maintain the choice between faith and disbelief. The universe provides
many signs that point toward God, and the various “proofs” of God’s
existence strongly suggest the need for the type of God they describe, but
there is always a place for doubt.

Topology refers to the physical configuration of the universe; the physical

constants that govern the universe (such as the speed of light), the
placement and chemical composition of the galaxies, stars and planets, and
the placement of the continents, mountains, rivers and oceans on Earth.

You are probably familiar with the concept of a topographical map. This
is a type of map that shows which areas have high elevation and which
areas have low elevation. A country’s topography refers to those features
of the country’s land that show up on a topographical map. We can say a
country has a “rugged topography” if it has many hilly and mountainous
areas and few areas of flat planes.

Topology, on the other hand, in the specific usage of this essay, goes
beyond topography to account for the entirety of the physical
configuration of an area of space. We can say this galaxy has a different
topology from that one, which could mean that the arrangement of their
respective stars and planets are very different. We can also say that this
universe has a different topology from another universe, meaning that this
universe has different physical constants, chemical compositions, and/or
galactic arrangements compared to the other universe.

Topography is 3-dimensional; a topographical map extends a 2-

dimensional map by adding elevation, making it 3-dimensional. On the
other hand, topology is n-dimensional; it has as many or as few
dimensions as one cares to name. A topological map of a galaxy could
account for its 3-d appearance like a topographical map while adding

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temperature, the strength of gravity, the velocity of its spirals, and so on

and so forth, adding as many additional factors into it as one wants. Each
additional factor we add is a new “dimension”.

Topology is critical to evolution. No evolution can take place unless the

topology of the universe and the relevant planet is just right for it. Very
minor differences in the universe’s topology would have made life
impossible to exist (if the gravitational constant had been just a tiny bit
larger or smaller, for example). Very minor differences in the topology of
the earth would have led to the evolution of extremely different creatures
than the ones we have now, and could have made the existence of humans
impossible.

Imagine if the earth was entirely an ocean planet. On such a planet, there
would be no way for land animals to evolve, and therefore there would be
no humans. The number of all species that would evolve on such a planet
would likely be far fewer than the 8.7 million species we have on the earth
today.

The design of a planet is crucial to the types of creatures that evolve on it.
And it follows that if you can design a planet with the right topology, you
could create any type of creature you want. And perhaps it is for this
reason that God says:

Certainly the creation of the heavens and the earth is greater than
the creation of humanity, but most people do not know. 22 171F

27. Are you more difficult to create, or the sky? He constructed it.
28. He raised its masses, and proportioned it. 29. And He dimmed
its night, and brought out its daylight. 30. And the earth after that
He spread. 31. And from it, He produced its water and its pasture.

22
The Quran, verse 40:57.
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32. And the mountains, He anchored. 33. A provision for you and
for your animals. 23 172F

God might be saying that the fact that he designed our universe’s topology
is a greater accomplishment than the fact that he created humans. This
would make a lot of sense if the existence of humanity was nothing more
than a byproduct of the universe’s design. When God created the universe,
he did not merely create a lifeless system of stars and planets. He created a
universe in whose design was embedded the program that would
ultimately lead to the existence of 8.7 million species, including humans.

Topology–the way the universe is configured–is a template that God uses

for creating creatures.

Imagine if Earth lacked mountains and rivers. Could humans or human-

like creatures evolve on such a planet? It is unlikely, perhaps impossible.
The design of the planet and the universe in which it exists decides what
types of creatures can evolve on that planet, meaning that the designer of
the universe can be fully credited with the creation of all the creatures that
exist inside that universe if the designer had the creation of those creatures
in mind to begin with.

To create apes, God can either create apes from a puff of smoke, or he can
create a universe in which apes can evolve after billions of years. From his
perspective, the two things are equally easy. It is just that the second choice
enables him to ultimately create humans who have the choice of denying
his existence. It allows him to retain his plausible deniability. The issue of
human evolution is more complicated than the issue of the evolution of
other creatures and will be dealt with specifically later on.

Through the Quran’s consistent references to mountains, rivers, seas and

the design of the earth and the “sky”, God explains the topological design
of the universe in detail and says that this is of greater importance than the

23
The Quran, verses 79:27-33.
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creation of humans, because he is in effect describing the template or the

intelligently designed factory that led to the existence of humans.

By considering the universe’s topology a template created by God, we can

credit him with creating all of the creatures on the earth without having to
deny evolution. At the Big Bang, God created the universe with the exact
conditions required to create life on one of the planets inside it billions of
years later.
Dynamic-Kinetic Equilibrium

How can non-living matter lead to the complex biological machines that
exist in all kinds of creatures? Does this not go against the idea of
entropy—that the universe continues to break down and become simpler
over time?

It is possible if we provide (1) energy sources and (2) complexity-inducing

topologies, leading to what can be called a dynamic-kinetic equilibrium, in
which matter stays in a state of heightened complexity as long as certain
conditions around it continue to apply. 24 173F

Both of these conditions come true on Earth, where energy is available in

the form of sunlight, geothermal energy and tides, and where the topology
of the earth and the universe in which it is contained create an
environment in which life can not only originate, but diversify by finding
niche after niche in which it can survive.

The origination of life requires that dead matter somehow join together
and increase in complexity. This is somewhat like expecting a pile of rocks
to join together and walk up a hill. The difference is that in the world of
atoms and molecules, things join together and increase in complexity all

24
This term is from Addy Pross; see his What is Life? How Chemistry Becomes Biology,
Oxford: Oxford University Press, 2012.
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the time, as can be seen in the highly complex organic compounds found
inside meteors. 25
174F

All that’s needed is the right mixture, and usually a source of energy, and
from this, extremely complex molecules can evolve. This is a fact of
chemistry.

The question is: just how complex can these natural structures become?
Someone who denies abiogenesis (the origination of life from non-living
matter) would say that there is no way that the complexity of these
randomly formed molecules could increase to the degree seen in living
things. This would mean that life could never evolve from non-living
matter.

But someone with sufficient imagination would see that it might be

possible given a large enough test chamber, ample building blocks of life,
water, energy and hundreds of millions of years, and most importantly, a
designer who put all of these together in just the right way to create life.

The chances of life happening by random are so small that they tend to
zero. But if there is a designer who created the right universe for life to
come into existence in it, then the origination of life would no longer be
random, it would very much be planned. Therefore believers can
acknowledge the possibility of abiogenesis without supporting the idea
that life came about randomly. We instead can say that life came about
because the designer got all the conditions right at the beginning of the
universe.

Physicists say that if the Big Bang had taken place the merest fraction of a
second slower or faster, the galaxies could not have formed, and humanity

25
Ehrenfreund et al., “Extraterrestrial amino acids in Orgueil and Ivuna: Tracing the
parent body of CI type carbonaceous chondrites.” Proceedings of the National Academy
of Sciences 98, no. 5 (2001): 2138-2141.
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would not have existed. 26 To create humanity, what God had to do was
175F

get the conditions of the Big Bang exactly right, and 13.8 billion years later
human-like creatures came into existence on one of the planets inside the
universe created by the Big Bang.

The timescales involved in this, and the amount of intelligent design

necessary, make it very difficult for people to imagine this actually taking
place; that is, imagining God creating humans in such a complex and
roundabout way.

But if you imagine the whole process taking just one second, it becomes
easier to believe. Imagine a god who is holding a blob of matter in his
hands. He parts his hands, the blob expands with it, and in just that
second, you see a planet inside that blob of matter on which certain
creatures live. Should a god not have such power? And can such a god not
claim responsibility for the existence of those creatures if the nature of the
blob of matter and the way he expanded it is all that lead to the existence
of those creatures, and if the way he did this was intentional, with the aim
of creating those creatures?

Do the disbelievers not see that the heavens and the earth were
one mass, and We tore them apart? And We made from water
every living thing. Will they not believe? 27 176F

We constructed the universe with [our] capability, and We are

expanding it. 28
177F

The Islamic version of intelligent design (the phrase Christians use to refer
to God designing humans and other creatures) can be called topological
programming. When you want to create a creature or group of creatures,

26
See Stephen Hawking, A Briefer History of Time, New York: Bantam Books, 2005, ch.
9.
27
The Quran, verse 21:30.
28
The Quran, verse 51:47.
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all that you need to do is design a universe with the right topology. In this
topology would be programmed the existence of those creatures, and after
millions or billions of years, which, if you are God, could be no length of
time at all, those creatures would evolve on the planet or planets of your
choice.

To wrap your head around this idea, think of a computer program that
lets you design living creatures, but instead of letting you design the
creatures directly by choosing their shape, color and anatomy, it asks you
to design a universe that would lead to the type of creature you want. This
computer program shows you a box where a picture of the creature would
be, but currently it is blank. And it gives you various boxes where you can
input various numbers. It asks you for the size of the universe, the speed
of its expansion, the external shape of it, and the various physical
constants that go into that universe, such as the speed of light and the
gravitational constant. By making the tiniest changes to any of these
variables, the creatures it shows you on the screen change immensely. Get
the numbers just right, and you will get humans, among the trillions upon
trillions of other possible creatures you could create. Increase the number
for the gravitational constant and your humans may get smaller. Increase
it beyond a point and the human disappears; the universe you are
designing will no longer be able to support humans.

This is what topological programming means; designing universes with

the specific aim of seeing creatures originate and evolve inside them after
billions of years. A topological programmer is a designer of universes, and
that is what the Creator is.

There is no difference between God creating all the creatures on the earth
by a single command that turns a large puff of smoke into all of them,
which is the way our ancestors used to think how creation should work,
and creating them by designing and sustaining a universe that would lead
to their existence after billions of years. The end result is exactly the same,

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it is just that the second method is harder for the human brain to
understand and appreciate, and it helps hide God’s role in the matter.

There is no clash between Darwin’s theory of evolution and intelligent

design (except when it comes to the evolution of humans, which will be
dealt with below). The theory of evolution is merely telling us about
God’s means of designing creatures, which is far cleverer than anything
one tends to imagine. To design an elephant, God does not need to create
an elephant from a puff of smoke. He instead brings a blob of matter and
expands it, and billions of years later elephants will exist on a planet or
many planets inside that expanding blob. God has the power to create a
new universe full of millions of planets all of which are inhabited by
elephants, merely by designing a universe with the right topology to lead
to such planets and creatures.

Evolution is only a challenge to God if we cannot think outside the box of

this universe. But once we see the universe as a mere simulation designed
by God, evolution becomes a God-made design feature of the universe.
From this view, evolution is a testament to God’s incredible power and
ingenuity; he can create creatures as intelligent as humans in such a round-
about way that they would be able to deny the need for a Creator, and
despite their very best efforts at detecting Him, they are never able to do
so.

Topological programming does not only explain evolution; it also explains

the origin of life. The same way that God can program evolution into the
universe’s topology, He can also program the origination of life into it and
take credit for it.

There is no clear statement in the Quran saying artificial life cannot be

created, and humans creating artificial life does not take away from God’s
greatness. If we were to create it, we would be merely copying him, from
inside a universe that he designed and that he sustains.

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The following verse seems to suggest that humans cannot create artificial
life:

O people! A parable is presented, so listen to it: Those you invoke

besides God will never create a fly, even if they banded together
for that purpose. And if the fly steals anything from them, they
cannot recover it from it. Weak are the pursuer and the pursued. 29 178F

But this verse can actually be used as an argument for the possibility of
humans creating artificial life. The second part of the verse says, “And if
the fly steals anything from them, they cannot recover it from it.”

Is it impossible to recover things stolen by flies? As a general rule, it is not

impossible to catch flies and take back whatever they have stolen. What
the verse might actually be saying–which is a point repeated many times
throughout the Quran–is that we have no inherent power of our own; we
have zero power over this universe: it is ultimately God who operates it.
This means that we have no power to recover something a fly stole except
when God enables us by moving the relevant atoms, photons and energy
fields for us so that we can carry out our intention of recovering
something the fly stole. God is telling us that it is he who is letting us have
a remote control that enables us to control our bodies or avatars in this
universe, a connection that can be severed by God at any moment.

By the same reasoning, we have no power to create artificial life, except

when God enables us, by maintaining and operating the universe. Both of
these things might be possible for us to do, if God makes them possible,
and both would be impossible, if God makes them impossible. By the
logic of the verse, creating artificial life might be as possible as recovering
something stolen by a fly.

Still, it is possible that humans will never be able to manufacture life, as

predicted by the great science fiction writer Frank Herbert in his Dune

29
The Quran, verse 22:73.
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series, novels set thousands of years in the future. Perhaps there really is
something special about life and perhaps at some point God had to
breathe life into Earth to jump start the process of evolution that would
eventually lead to the rest of all of the creatures we see on Earth. We do
not know, and it is best that we do not issue definitive statements on
matters we know little about.

I believe God is great enough to program the origination of life into the
universe’s topology, meaning that he can create a universe that leads to the
origination of life without him having to intervene afterwards to plant life
on it. Questioning the possibility of this happening is actually questioning
God’s greatness and creativity; it is saying that God is incapable of creating
life using topological programming.

Why would God create life in such a roundabout way instead of creating
it directly? This is not just some absurd mental gymnastics; there is a very
strong reason for it. Creating life in such a way allows for the creation of
the rarest species of all. No, not humans.

Atheists.

The God of the Quran wants His existence to be impossible to prove. He

wants there to be the possibility of disbelieving in him, and that requires
that his own hand should be invisible from direct measurement. God
wants it to be possible for humans to think that they are alone in a
universe without a creator. It should be possible for humans to deny him,
ignore him and go about their entire lives acting as if he did not exist. And
that requires that nature should appear supreme and unchallenged.
Evolution is just the right way of achieving this goal of maintaining God’s
plausible deniability. 30179F

30
We might all wish to exist in a universe where the choices between good and evil were
easy, where we knew we are the good guys and where the bad guys all lived in Mordor.
There is a reason, according to Islam, why it is not so, why we live in such a seemingly
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Human Evolution

The Quran describes the creation of humans in detail, which causes some
Muslims to reject evolution, thinking that evolution goes against the
Quran:

absurd arrangement where there is a creator who asks us to believe in him while exerting
his best efforts to hide himself. The way the universe is causes us to be plagued with
doubts and temptations, which makes it possible for our best and worst natures to come
out. A simple, cartoonish world would have allowed humans to stroll into Paradise
without one good person being very distinguishable from another. The immense
complexity of this universe and God’s hidden nature allows the universe to act as
an incredibly efficient growing and sorting machine for humans. It helps raise and
distinguish God’s closest friends from His worst enemies. The universe is a playground
for humans, a proving ground where humans show whether they deserve to be among
God’s friends once the game is over. The game’s complexity helps provide ample
opportunities and pitfalls, so that the game is not too easy and not too difficult, but at
the right difficulty to be an authentic criterion to distinguish between worthy and
unworthy humans. God is asking, “Who will choose to be My faithful servant without
seeing Me and despite the temptation to deny Me?” The rational mind recognizes that
there is a great deal of evidence pointing to God, while also recognizing that the evidence
is not conclusive. The conscience, which is a separate faculty different from the rational
mind according to religion, once exposed to the day-to-day reality of existence and to the
evidence of scripture, feels a connection with God. The human can then make
the choice of believing in God and acting according to his commandments. The choice is
authentically theirs because the universe is designed in such a way as to make choice
possible rather than compelling one to choose one way or another. And once the choice is
made, God can put the human through tests where they will show just how dedicated
they are to God. There are those who believe in God but do the very minimum of what
He asks, while others try to do as much as possible. This scenario does not necessarily
explain every human’s experience. If God really exists and the Quran is really from him,
then if we look at the universe from his point of view, we will see that the universe is an
ideal set up for producing people he can truly consider his friends. The question can be
asked how God can consider something that he created a “friend”. Humans are his
creation, so how could their choices be creditable to them and not to the person who
designed them? We cannot say, because we do not know what kind of technology goes
into the creation of what we call free will.
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We created the human being from clay, from molded mud.

And the jinn We created before, from piercing fire.

Your Lord said to the angels, “I am creating a human being from

clay, from molded mud.”

“When I have formed him, and breathed into him of My spirit,

fall down prostrating before him.”

So the angels prostrated themselves, all together. 31 180F

We know that humans share many of their genes with chimpanzees, rats,
yeast and even some viruses. Are the above verses false, or is evolution
false?

The answer might be in the Quran itself, in this verse:

The likeness of Jesus in God’s sight is that of Adam: He created

him from dust, then said to him, “Be,” and he was. 32 181F

We know from the Quran that Jesus was a human. 33 Yet the Quran says 182F

his creation was similar to that of Adam. There is an important clue in

here.

How did God create Jesus? He used some clay to create a human whose
genetic code was like any other human, and at a time when other humans
were around. In the same way, God could have created Adam at a time
when humans or human-like creatures already existed on Earth (and
existing, of course, by God’s design, who designed the topology that lead
to the existence of such creatures).

31
The Quran, verses 15:26-30.
32
The Quran, verse 3:59.
33
See the Quran, verse 5:75: “The Messiah son of Mary was only a messenger, before
whom other Messengers had passed away, and his mother was a woman of truth. They
both used to eat food. Note how We make clear the revelations to them; then note how
deluded they are.”
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God already had the genetic code for humans before the creation of the
universe. He embedded that code into the universe’s topology. For
example, a minimum number of continents of a certain shape may be
necessary on a planet for humans to exist on it. For humans to evolve on a
particular planet, their genetic code has to be translated into topological
features of that planet and the universe in which it is contained.

The evolution of humans or human-like creatures on the earth, and the

creation of Adam from scratch (rather than from another human), are not
mutually exclusive. God created Adam from dust, and he created Jesus
from dust, and in the first instance, humanoids may have already existed
on earth, similar to the second instance.

Adam had free will, while the human-like creatures that had evolved on
the earth lacked it. The fact of God breathing “His spirit” into Adam may
have been the critical differentiator that turned Adam into something
more than yet another animal. Before Adam, the earth lacked any creature
that could be held responsible for its actions. Adam’s introduction into
the earth was the start of the existence of responsibility. It is likely for this
reason that the angels complained when God mentioned placing Adam on
Earth:

“Will You place in it (i.e. on the earth) someone who will cause
corruption in it and shed blood, while we declare Your praises and
sanctify You?” 34 183F

The angels do not like the idea of ruining the earth’s pristine freedom
from evil, since everything on it (including the humanoids) acted
according to instincts placed inside them by God’s topological
programming, meaning that everything on it perfectly obeyed God’s
design as accurately as the planets do in following their orbits.

34
From verse 2:30 of the Quran.
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Before Adam, the universe was a piece of clockwork that functioned

according to God’s design and in this way celebrated His greatness. Bears
still ate deer, but that was according to God’s design, so that was not an
evil thing. They shed blood, but they did not commit bloodshed. Placing
Adam on the earth, on the other hand, meant that there would be a
creature on it that could defy God’s design, in this way creating evil. Adam
would be a loose cannon on the planet, capable of interfering with the
functioning of God’s clockwork.

The reason humans could do evil on the planet, when no other creature
could do it, is that by having free will, they could do “artificial” things,
things that did not directly follow from the rules and the wisdom that
went into the creation of the universe. They could defy the program
embedded in the universe’s topology, in this way bringing about
corruption. Everything in the universe followed from God’s authority.
But Adam was an independent authority in his own right, capable of
challenging God’s authority.

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Some atheist writers mention the simple line of reasoning–famously

propounded by the French Encyclopédistes of the 18th century–that if the
universe is entirely ruled by physical laws, then there is no place for free
will and responsibility because every action on it would be a derivation of
the system itself. 35 They usually neglect the big “if” at the beginning of
184F

that train of thought. 36 The Quran says that humans have responsibility
185F

and thus freedom of choice and the capacity to do evil, therefore there is
some special ingredient in humans that makes them an exception to the
physical laws. The question is whether we accept the Quran’s evidence or
reject it. If we accept it, then we believe human actions are free-willed.
There is no scientific opposition to this, since there is no scientific proof
that free will does not exist. Whether free will exists or not is an issue
outside science and will likely remain so, making it a matter of personal
belief. For a Muslim, the soft evidence of the Quran and quotidian
experience both strongly support the existence of free will.

35
In a sealed chamber, if an atom moves faster than another, we do not say it decided to
move faster. It moved faster because of the way it interacted with the rest of the atoms
(and other forces) present in the sealed chamber. If we think of the whole universe as one
big sealed chamber, then naturally, there would be no responsibility or free will, every
action and reaction on it would be nothing more than particles and forces interacting.
When someone decides to steal something, it is because all the different factors in the
universe led them to make that decision at that time, similar to the different factors inside
a sealed chamber causing a particular atom to move faster.
36
Or if they mention it, they say that since there is no hard evidence for the existence of
free will, the rational thing is to assume it does not exist. But what exists is soft evidence;
the Quran. Millions of intelligent, rational and well-educated humans have read it and
accepted it. It is irrational to say that all of these people are suffering from a delusion or
belong to a worldwide conspiracy. The rational conclusion is that there is something,
whatever that is, in the Quran, that provides sufficient evidence (even if it is not hard
evidence) for faith in God and the existence of free will. The same applies to those who
read the Bible and attain faith in it. Despite the corruptions introduced into it (as
Muslims believe), its depth and beauty (and the lack of any better alternatives in the West
for those who do not consider the Quran a potential alternative) is sufficient to convince
some highly intelligent people that it is not a human-made work—that there is
something divine about it.
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We do not know the exact moment in the history of Earth when Adam
was placed on it. It is possible that it was in the past 10,000 years, or it
could have been 100,000 years ago. We do not know how Adam
interacted with the existing humanoids, whether there was any
interbreeding. 37186F

Even if Adam and his children (humanity) share genes with various
humanoid creatures that have existed, this does not mean we are directly
descended from them, just that God used some of their genetic code to
create Adam, the same way he used the genetic code of existing humans to
create Jesus from dust.

We can assume that God already had the full genetic code of humans
before the creation of the universe as mentioned, and it is for this reason
that he can take full credit for the creation of humans (and all the other
creatures) despite the fact that they evolved naturally. This universe is
simply a seemingly automated factory that follows a program placed
inside it (embedded in its topological features) by God that is designed to
lead to the origination of life and ultimately humanoids. Therefore it is
not that God “took” genetic code from other humanoids to place them in
Adam during his creation. He already had all of the genetic code to begin
with, even before the universe was created. He placed some of the code in
those humanoids indirectly (using evolution driven by topology), and
some in Adam directly. The code in both cases comes from God’s
“library”, so to speak, one travels indirectly, hiding in the universe’s
topology until, after billions of years, it is brought to life through
evolution, and one travels directly, with God creating Adam from dust

37
The Islamic simulation theory also helps solve Christianity’s difficulty with the age of
the earth. Inside a video game, one is able to build a 1,000-year-old castle merely by
issuing a command. God, who is in charge of the “simulation”, is capable of creating a
multi-billion-year-old universe in a second; there is no need for the time inside the
simulation to accord with the time outside of it. The Quran provides certain mysterious
hints toward this, such as by saying that a single day in “God’s reckoning” is similar to a
thousand of our years (the Quran, verse 22:47).
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based on that same code. At the time of Adam’s creation, God may have
already had a library full of genetic code used in previous universes for all
that we know.

It is a case of starting with the recipe and building a massive universe in

which the recipe can come into existence, without leaving any trace of
one’s direct involvement in the process. God did not have to come look on
the earth 10,000 or however many years ago to find genetic code to use for
Adam. The code was already in His library.

To repeat what has already been said a number of times, none of the
above is evidence for the truth of religion. It is, rather, evidence for the
falsehood of the idea that there is a conflict between the religion of the
Quran and the science of the origination and evolution of life. The
Quran’s theories are compatible with what the latest science tells us, and
that is all that we need to know as Muslims. Therefore Muslims should
stop denying evolution, and non-Muslims should stop using it in their
critiques of Islam. They can of course continue using the hundreds of
other critiques available.

The problem of hadith

As mentioned in the introduction, Islam is based on both the Quran and
hadith (historical reports about the sayings and doings of the Prophet
Muhammad). While it has been shown above that the Quran and
evolution are compatible, there is still the issue of whether evolution is
compatible with hadith. The Quran is far more authoritative than hadith
in Islam due to the fact that it supposedly transmits God’s unadulterated
words directly (while hadith texts are human interpretations of what was

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heard or took place), and due to the fact that orders of magnitude more
effort went into the preservation and transmission of the Quran
compared to hadith.

If it is shown that the Quran and evolution are compatible, the discovery
of hadith narrations that go against evolution do not in any way prove
that Islam was meant to be an anti-evolution religion. It could simply
mean that a hadith fabricated or misunderstood by someone made its way
into the hadith literature.

The issue of judging the authenticity of hadith is extremely complicated

and cannot be carried out by amateurs. However, we now know that
Islam’s great hadith collectors rejected hadith narrations that they
considered patently absurd despite the fact that these hadith narrations
were transmitted by supposedly trustworthy people. 38 It is up to us to 187F

decide whether a rejection of evolution, once shown to be compatible

with the Quran, is patently absurd. If we decide it is, then we can actually
use evolution to critique hadith: any hadith text that unequivocally
contradicts the theory of evolution can be thought to be unauthentic.
This is not a modern fiction designed to drag Islam kicking and screaming
into the 21st century. The reliability of hadith narrations is always a matter
of statistical probability rather than certainty, therefore anything in the
hadith literature that clearly contradicts objective reality can be discarded
without being intellectually dishonest. The same does not apply to the
Quran; even a single false statement in the Quran is sufficient to prove the
entire book false. Hadith narrations, however, were transmitted piecemeal
by thousands of people, therefore even if most are authentic, we can never
know with complete certainty, except when it comes to a small minority
of narrations, whether some narration truly transmits from the Prophet,

38
See Jonathan Brown, “The Rules of Matn Criticism: There Are No Rules.” Islamic
Law and Society 19, no. 4 (2012): 356-96.
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transmits a highly distorted interpretation of something the Prophet said

or did, or is entirely fabricated.

I write the above as something of a hadith traditionalist; I believe that it is

safe to assume that any hadith judged authentic by hadith scholars is really
authentic unless there is a very strong reason to doubt it. Mid-20th
century Western scholarship cast doubts on the reliability of the hadith
literature, with scholars such as Schacht and Crone recommending that
the entire literature be considered fabricated unless proven otherwise.
More recent scholarship, such as the works of Motzki and Lucas, has
uncovered empirical evidence that strongly supports the traditional
Islamic views on hadith.

Unlike hadith traditionalists, rather than considering the issue of

authenticity a black and white issue, I support an empirical view that
works according to probabilities. One authentic narration may be 99.99%
likely to be true (such as one of those known as mutawātir), another one
might be 95%, and another 90% likely to be authentic. I believe Islam can
greatly benefit from explicitly adopting probability theory within the
science of hadith. A Muslim who discovers an “authentic” narration that
is ranked 90% likely to be authentic and which supports a certain view,
and another that is ranked only 70% likely to be authentic and which
supports a different view will be better able to know which view to prefer.
With the present system, both narrations will simply be called
“authentic”, making it nearly impossible for a non-expert to judge
between them.

Beyond guided evolution

There is a theory that tries to reconcile creationism with evolution by
arguing that evolution may be real, but that it is God who guides it behind
the scenes. The theory offered in this essay has no need for that type of
divine guidance that assumes God has to interfere in the world. In order

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to create the creatures He wants, all that God needs to do is get the
starting conditions right at the Big Bang, and from there everything else is
taken care of. All that God needs to do is get the production system
working properly. As has already been mentioned, the universe can be
thought of as a factory for creating life forms. The universe’s topology acts
as a template that shapes or sculpts the course of evolution, the same way
that the various robots in a car factory assembly line shape and sculpt the
final product.

Through designing a universe with exactly the right qualities needed for
the origination and evolution of life, God can create whatever He wants
without necessarily having to interfere with the process afterwards. Only a
defective factory would require that God tinker with the production
process after launching it. If His factory is perfect, there would be no need
for further tinkering later on.

A believer who questions whether God can really and intentionally, in a

single step (the Big Bang), launch a factory that billions of years later leads
to various forms of life is actually questioning God’s power. If God’s
power and knowledge are infinite, there is no reason to doubt that He can
do this.

As for an atheist who questions whether things could be this way, their
right to skepticism is not denied. The point that this essay is making is that
there is a theory that can explain how God and evolution can co-exist
without canceling each other out, so that atheists may stop using
evolution as an argument against God, and so that the religious may start
loving evolution and working on it rather than considering it a challenge
to their faith.

Since God desires plausibly deniability, God’s existence must be

impossible to prove, therefore there must always be scientific reasons that
explain things without a need for God.

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The reason that religious people feel a need for guided evolution is that
they are stuck in the God-versus-nature paradigm. Al-Ghazali’s Matrix
helps us escape this paradigm; this universe is no more real than an image
projected on a screen, therefore it is silly to consider this mirage a challenge
to the God who invented it and upholds it moment-by-moment lest it
should cease to exist. Those who consider nature (and its study, meaning
science) a challenge to God have not really appreciated His greatness.

The world of the Unseen, the supernatural, is by God’s design beyond

human knowledge and measurement. Everything we see around us must
have a logical explanation, or seem to, or there should be the hope of
finding a logical explanation for it one day. There should never be
anything provably supernatural. God must always maintain his own
plausible deniability until the end of the world.

Do they mean to wait until the angels come to them, or for your
Lord to arrive, or for some of your Lord’s signs to come? On the
Day when some of your Lord’s signs come, no soul will benefit
from its faith unless it had believed previously, or had earned
goodness through its faith. Say, ‘Wait, we too are waiting.’ 39
188F

Atheists say they want to wait for hard evidence for God’s existence before
they believe in the fairy tales present in scripture. The Quran tells religious
people to say the same thing; that we too are waiting. The above verse can
be considered a pointer to the proper religious mindset toward science.
We too acknowledge, with atheists, that there is no hard evidence for
God’s existence. They say they will wait for hard evidence before
believing, we say we believe in the soft evidence of scripture and wait for
hard evidence, and for this we will be rewarded.

39
The Quran, verse 6:158.
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 9. Islamic Pluralism

9. Islamic Pluralism
Pluralism was already discussed in earlier chapters. This chapter is
included as a supplement for readers who wish for more details on this
aspect of Islam. It is based on an essay in which I attempted to use Islamic
discourse to defend having a pluralistic and humanistic attitude. I chose to
include it in this book due to its great utility in understanding Islam, both
the religion and the sociological phenomenon. If Islamic teachings can be
used to defend pluralism, that tells us something very important about the
future of Islam. My views are not unique; they are similar to those of the
great twentieth century Egyptian scholar Muḥammad ʿAbdallāh Drāz
(1894 – 1958 CE), who defended a similar vision in many of his articles and
books. 1 The essay’s speech is directed at fellow Muslims. I believe this will
189F

not significantly affect its utility for non-Muslims and may have the utility
of revealing the dynamics of Islamic discourse meant for Muslim
consumption.

It is sometimes the case that the idea of pluralism is used by liberals and
secularists to feign an attitude of open-mindedness that in reality hides
their contempt for those who disagree with them. In the name of
respecting the other side, they demand respect while reserving the right to

1
See Faḍlīya, Muḥammad ʿAbdallāh Drāz.
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give no respect in return where it matters. Conservatives are required to

respect liberals in the name of pluralism, but the liberals often are quite
incapable of realizing that this means they too should be respectful toward
the conservatives.

Liberals, in the name of pluralism and diversity, often belittle and

demonize the “outdated mullahs” and misogynists who supposedly
represent the counterpart to liberalism. There is nothing wrong with
pointing out the shortcomings in the views of conservative scholars. But
when this comes from someone who has no empathy for them, who
considers them an enemy to belittle and defeat, then what we are really
seeing is a narrow-minded bigot who in the name of liberalism attacks his
or her enemies. He or she demands respect but gives back respect only
with the utmost reluctance. The Middle East is full of intellectuals who
speak of democracy, freedom and pluralism all the time while, at one and
the same time, having the most militant and authoritarian attitude toward
conservatives. In the name of liberal ideals, they claim to possess the moral
superiority, to enforce their views on everyone who disagrees with them.
That brand of secularism, the brand of Mustafa Kemal Atatürk,
Mohammad Reza Pahlavi, Gamal Abdel Nasser and Michel Aflaq is
familiar to most conservative Middle Easterners and is recognized for what
it is; totalitarian, dehumanizing ideologies that think they possess the
whole of the truth and are prepared to murder innocent men, women and
children to get what they want.

But that narrow-mindedness of the secularists should not make us

dehumanize them the way they dehumanize us. This is where many
Muslim intellectuals seem to be stuck, or at least were stuck in the 20th
century. Conservative intellectuals belittled liberals for watering down the
religion. Liberals belittled conservatives for being living fossils. And what
neither side is capable of seeing is that there is one and the same attitude
underlying the thinking of both sides. Saying this would shock both sides
since they think they could not be more different from one another, and

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each thinks it will or should one day defeat or wipe out the other. That
attitude is the anti-humanist attitude, and sadly this is where many are
stuck.

It is the attitude that thinks it has the right to dehumanize and belittle the
inner experience of other humans. Conservative intellectuals have no
respect for the fact that a lifetime of experiences, learning and suffering
may have led a liberal Muslim to where they are today. And liberal
intellectuals have no respect for the fact that a lifetime of experiences,
learning and suffering may have led a conservative Muslim or an outdated
mullah to be where they are today. Neither side is willing to really, truly
acknowledge the humanity of the other side. Listen to a conservative and it
soon comes out in his speech that he does not see liberals and secularists as
really human; they are “liberals” and “secularists”, a different, non-human
species that is accorded no sympathy. And listen to liberal and the exact
same thing comes out; they do not see that conservatives and mullahs are
really humans: they are “conservatives” and “mullahs”, different, non-
human species that deserve neither respect nor sympathy.

The two sides are unable to see that both of them are part of the problem
and that there is a better way. It is to see the other side as made up of
people just like yourself, it is to treat them according to the Golden Rule:
treat your neighbor the way you like to be treated yourself. Rather than
discounting the inner experience of our fellow humans—the validity of
their thinking and their right to independence of mind and conscience—
we should respect these things that they possess as much as we respect
them in ourselves.

What stops many from having such an attitude is that to them the very
reason they disagree with the other side is their own superiority of intellect
and upbringing, which supposedly enables them to see truths the other,
due to their stupidity, ignorance or corruption, cannot see. If they were to
relent and give up this sense of superiority, this would be an admission of
equality with other side; an admission that the other side’s truths are just
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as good as their own truths. But to them history is a battle to be win.

Admitting that there could be any validity in the thinking of the other side
is an admission that the other side has some good things about them.
When you are trying to win a battle, the last thing you want to do is admit
the humanity of the other side. You want to reduce them to pests and
cockroaches that have to be wiped out. You want to keep the morale of
your soldiers high by telling them how infinitely superior in every
conceivable way your side is compared to the other side, and how it is
destiny, history, God Himself who will ensure that your side will wipe out
the other.

This battle mentality prevents both sides from seeing that there is a new,
unexplored territory that is far superior to the grounds they fight for.

Pluralism without relativism

The problem with real pluralism, that is, the humanist attitude, is that it
seems to acknowledge that there are multiple truths; the other side can
reach conclusions different from ours and yet be somehow “right”. How
can that be when we believe there is only one truth that we all aim for?

All of us humans work toward discovering the truth. But due to our
differences in talents, knowledge, circumstances and experiences, we often
differ from one another in the things we observe and the conclusions we
draw from them. Even though we all seek the truth, none of us can ever
acquire the whole of the truth, unless we delude ourselves into thinking
that we can somehow miraculously avoid all of the pitfalls and limitations
of human understanding. Even though the truth is one, I might know
only a small amount of it. And among the truths that I think I know, 80%
might actually be really true and 20% might be false for all that I know.
Below is a diagram to clarify this:

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There is only one truth, represented by the circle, surrounded by

falsehood, a sea of darkness, on all sides. The circle does not represent all
of truth but important truths that we tend to disagree with others about.
The green rectangle represents a human’s efforts at discovering these
truths. They end up discovering some of them, but along the way they
also pickup countless biases, prejudices and false beliefs and ideas that they
think are true. That is the part of the rectangle that is in the gray area.

This person can have two attitudes about themselves: they can delude
themselves into thinking that their viewpoint is entirely true, that their
green rectangle is miraculously wholly within the light, or they can
humbly acknowledge their limitations and say that they may be wrong
about some things. Political authoritarians, whether conservative or
liberal, think that their viewpoint entirely captures truth and avoids
falsehood, or that through proper submission to their authority this can
be achieved sooner or later.

Now we can add a second person’s views to the diagram, this time
represented by the yellow rectangle:

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Person B knows many of the real truths that Person A knows. This is
represented by the area that is shared between the two rectangles inside the
circle. Person B also shares some of the prejudices and false beliefs as
Person A, represented by the gray area on the right, outside the circle, that
is shared between the two of them. He or she also has some prejudices and
false beliefs that Person A does not have, represented by the gray areas that
are only in the yellow rectangle and not in the green rectangle.

But most importantly, Person B also knows much more of the truth than
Person A, represented by the new light areas covered by the yellow
rectangle. Person B is closer to the truth on many things than Person A is.
If Person B continues on this path, if they continue studying and
discovering, their rectangle may expand downwards as follows so that it
captures more of the light:

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In the meantime, Person A may, though reading bad sources and reaching
bad conclusions from their experiences, may actually expand their
rectangle into the darkness rather than into the light:

What that means is that Person A is now sure of many new “facts” that are
actually falsehoods.

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The horror of recognizing our inherently limited and biased viewpoints

causes some people to recoil into the delusion that by defining a narrow
set of criteria, they can miraculously acquire the whole of the truth, be safe
from falsehood and be the possessors of a light that gives them the right to
rule over all who disagree with them. This is the myth behind both
Marxism and militant Wahhabism. They both imagine that they possess
all the important truths, believe that they are so safe from falsehood that it
is only those who disagree with them who have prejudices and false beliefs.
Wahhabis distort reality into this:

Marxists often do the same:

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In both ideologies, all that is outside the ideology is by definition false,

evil, prejudiced, misguided. All that is inside is good, wholesome, light.
Both believe that their ideology captures the whole of the truth and is free
from error. No disagreement or difference with the ideology is allowed,
because any disagreement is automatically considered to be in the sea of
falsehood.

A pluralistic vision
Below is a diagram that represents the reality of life; it represents many
people all trying to discover the truth:

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It is this picture that horrifies Wahhabis and Marxists into wanting to

chop off all the bits that do not fit. How can we have any form of
community or progress in a world so complex and diverse? The Wahhabi
and Marxist answer is that we cannot, therefore we have to force one view
on everyone. Some conservative Muslims also suffer from a similar
attitude. They believe that a very strong promotion of conformity is the
only way to protect the integrity of the Muslim community.
Disagreement is strongly discouraged and even attacked because when an
intellectual disagrees with the rest, he is weakening the embattled umma.
In support of the umma, we are supposed to keep silent when our
intellects and consciences would have us speak. Cowardice becomes virtue;
the cowardly who do not speak the truth fit in perfectly, while the brave
who speak against falsehoods are shunned and attacked for being
troublemakers and threats to the umma.

The conformist assumption is that since “we” (the conformists) have the
right ideas about religion and “they” do not, it is only right and just that
“our” ideas should be forced on “them”. The question about who these
people are who decide the truth for everyone else is not treated in detail,
but it includes “me, my friends and everyone else who agrees with me.”

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We can call this the “top-down” approach to Islam; the idea that a
minority should hold the reigns over the majority. They will be the
benevolent dictators who tell everyone else what Islam should be. This is,
of course, a self-elected priesthood, and it is what Wahhabism and
Marxism share in common.

The numerous Islamist disasters of the past century should have been
sufficient to convince most Muslims that the top-down, priesthood model
is dysfunctional and impracticable, and perhaps most Muslims have been
convinced. The alternative to the priesthood model is the ground-up (or
grassroots) model, which is the model followed by the majority of Muslims
worldwide (even though they do not talk about it), and it is also the model
followed by Prophet Muhammad and his Companions. The ground-up
model, rather than involving a minority that seeks to force its ideas on
everyone else, is a model that seeks consensus with others. The Prophet did
not say “I miraculously possess the truth, so do as I say or else!” The only
person in Islamic history who could have claimed divine guidance for
forcing his views on others refused to do so.

The Prophetic model was to seek to build a community through

persuading other humans, while respecting their right to disagree with
him, even to leave his community. His community was a consensual
community in which everyone was persuaded of the truth of his message.
In other words, his community functioned on the basis that humans can
be persuaded of the truth without the necessity for authoritarian methods.

The experience of Muslim communities living in the West today lends the
greatest support to the ground-up model. We do not have a religious
authority enforcing its views on us. We do not have a morality police
forcing our women to wear hijab. We listen to scholars coming from
various schools of thought. People happily pray the noon prayer at one
mosque and the evening prayer at another without caring much about
whether the imam of the mosque follows one school or another. Most

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people could not care less whether the imam believes in the theological
views of al-Ashʿarī, al-Maturidī or ibn Ḥanbal.

We have a community of democratic consensus in which we agree on the

most important things without anyone having any authority to force his
or her views on us. Any one of us could leave Islam at any time without
facing any repercussions from a religious or political authority. The only
way to make a member of this community do something or behave in a
certain way is through persuading them. Our sheikhs do not have the
power to whip men who fail to show up for the Friday prayers like the
Wahhabi chief of the Shammar tribe used to do in 1840’s Arabia, yet our
mosques are packed during those prayers.

Our community as a whole only acts communally on things upon which

there is consensus (such as the obligatory nature of the Friday prayer),
while leaving it to each person to act upon those things upon which there
is no consensus. This freedom and lack of authority has not led to
“disintegration”, “corruption” or “decay” of our religion as conformists
and authoritarians predict. Rather, it has led to a peaceful religious
community that focuses on the most important things (worship and
charity) while being largely free of religious strife. People eagerly read the
works of classical scholars and attend lectures in which hadith narrations
are explained. In an atmosphere that is free from authority, people, rather
than abandoning Islam and forgetting about it, continue to hold on
tightly to it.

The disagreements among the various Muslim schools of thought leads

certain people to dream of the unity and political power that could be
achieved if everyone agreed with everyone else. And a certain type of
pathological personality takes this thinking to its extreme: unity and
political power are the sole guidelines for Muslim existence; it is perfectly
fine to oppress, restrict and terrorize every Muslim who disagrees with the
version of Islam that Mr. Authoritarian and his friends cook up, and in
this way a “unity” is achieved (that is in reality filled with hatred, fear and
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discontent) where no one dares to criticize the self-elected Muslim

priesthood.

Communities of consensus
Authoritarians think Islam needs political authority to keep its integrity.
The experience of the Prophet and of Muslim communities throughout
history shows that it does not. A community of consensus is not one
where the same views are forced on everyone. It is where the Islamic and
legal practices we follow are all derived from our shared agreement on
them. Everyone follows Islam in their own way and according to their
own conscience, but since Islam is derived from the Quran and the Sunna
(the Prophet’s tradition), their practice of Islam ends up being very similar
in most regards to other people’s practice of Islam. In this way a
community organically comes into being where, by the mere fact of
everyone doing their best to follow Islam, they form a strong but peaceful
community. There is no authority forcing its views on anyone. Everyone
is treated as a respected and honored human who is doing his or her best
to make sense of Islam and life.

Authoritarians might predict that this free atmosphere will lead to a

situation where the community divides into many groups each of which
has its own misguided interpretation of Islam, so that only a tiny minority
remains who continue to hold onto the true religion.

But the question is whether that authoritarian prediction is factually

accurate. Does it reflect reality? It is certainly true that there have been
periods in which what are considered by most to have been misguided
sects flourished, but to say that that happened because authoritarians were
not there to save the day is to give preferential treatment to one
explanation out of a dozen possible ones. It seems far more likely that the
flourishing of misguided sects, similar to the flourishing of Marxism, came
about because of authoritarianism not despite it; a small minority of

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authoritarians forced their corrupt views on everyone else and punished

disagreement.

The ground-up model of Prophet Muhammad, the prophets before him,

and mainstream Muslim communities shows the authoritarian prediction
(that Islam will decay without authority) to be a fairy tale. Mosque after
mosque after mosque in the West operates just like the mosques found in
the East, despite our far greater freedom to change things and do whatever
we like.

The reason is simple: humans are not animals. They are not sheep that
need to be led by priesthood as authoritarians imagine. Humans, honored
by God to the point that the angels bowed down to them, prefer to be on
the side of the truth rather than falsehood once educated.

Prophet Muhammad’s attitude toward the people around him was the
humanist attitude. It was to treat the people around him, Muslim and
non-Muslim, as intrinsically worthy. When a person disagreed with him or
even made fun of him, he did not attack and demonize them. He instead
wished what is best for them. Why? An authoritarian will say the Prophet
was acting like a politician, being nice, polite and forgiving not because he
thought humans deserve such a treatment, but because this was the best
way to manipulate them into becoming Muslim.

Authoritarians like many Wahhabis do not believe in the intrinsic worth

of human life, therefore that is the only way they can explain the
Prophet’s behavior and the behavior of the prophets before him; political
manipulation. That is what they have reduced Islam’s beautiful moral and
ethical teachings to. That is Islam according to these supposedly morally
superior authoritarians who think they have the right to decide what Islam
should be for everyone else.

Were the prophets nothing more than political manipulators when they
were being kind to the disbelieving folk around them? Were the desperate
efforts of Prophet Nūḥ (Noah) to save his people from the flood by trying
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to persuade them to believe in God just him doing his job? Is it not more
accurate to say that as a human, he had love and sympathy for these fellow
humans and did not wish bad things to happen to them?

Was Prophet Ibrāhīm (Abraham) merely doing his job as a political

manipulator when he argued with God’s angels in order to protect a group
of homosexual rapists from God’s punishment? Is it not far more likely
that as a kindly and loving human he did not like the thought of these
people suffering punishment, that he saw intrinsic worship in them
despite being considered some of the worst sinners in existence? And even
more importantly, God does not criticize him for arguing with His
command, He praises him:

When Abraham’s fear subsided, and the good news had reached
him, he started pleading with Us concerning the people of Lot.

Abraham was gentle, kind, penitent.

“O Abraham, refrain from this. The command of your Lord has

come; they have incurred an irreversible punishment.” 2
190F

The picture we have here is of a human who loves his fellow humans, who
wishes what is best for them, and wishes to avert harm from them even
when God has declared that harm should come to them. And God does
not blame him for this. He praises him for having sympathy for these
sinners. He dedicates an entire verse of the Quran to praising him for his
sympathy.

This is the example of our Prophet Ibrāhīm, the father of our umma as we
call him during every prayer. Rather than being an authoritarian who
gloated in destroying those who disagreed with him, he tried to protect
the worst sinners from God’s punishment, going so far as to make a scene
arguing with God’s angels.

2
The Quran, verses 11:74-76.
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If that is not one of the strongest affirmations of the humanist attitude

then I do not know what can be.

Since people are intrinsically worthy, since they are honored by God, since
they are sacred, since God praises our desire to protect sinners, then it
logically follows that persuasion rather than force should be our method
in our dealings with them. Since force is prohibited, the only way to build
a Muslim community is through persuasion. Each member of the Muslim
community is treated as intrinsically worthy regardless of their opinions. If
that was Ibrāhīm’s attitude toward the worst sinners, it is far more
imperative upon us to have a similar attitude toward those who believe in
God and His Prophet.

My theory of the formation of Islamic communities is the complete

opposite of the Islamist and authoritarian theories. When a group of
people believe in God and His Messenger, they are naturally and
organically inclined to form a moderate community that reflects the best
teachings of Islam, without needing the services of authoritarians.

Authoritarians have an extremely low opinion of humanity, seeing most

humans as something more akin to animals than humans who deserved
the angels’ prostration. And their highness of their opinion of themselves
is often in equal proportion to the lowness of their opinion of others.
Such people exist everywhere, in all communities and religions. It is
human nature to like to think highly of ourselves and lowly of those who
disagree with us. Authoritarians are people immature and unscrupulous
enough to take this to the extreme of turning themselves into demigods
who miraculously possess the truth and who also possess the right to force
this supposed truth on others.

My theory is that humans, by the mere virtue of being human, after

accepting God and His Prophet, possess the right to read the Quran and
hadith and other works and come to their own conclusions about them.
This, rather than leading to disintegration in the community, leads to the

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formation of moderate communities, because all humans, once given the

Quran and the Sunna, all slowly incline toward the same truth. Their
humanity and their belief in God and the Prophet are what bind them
into a community, not some authority that forces conformity on them.

This community has inertia of its own. An ultra-liberal Muslim who

comes into the community and speaks of how gay marriage should be
legalized, and a militant Wahhabi Muslim who comes into the
community and speaks of how Muslims should be obsessing about
political power night and day, get shunned by the community, the way an
extended family shuns that annoying vegan relative who keeps lecturing
everyone about his or her moral superiority. The community’s inertia is
the product of human nature, the Quran, the Sunna and the opinions of
respected classical and modern scholars. All of these things merge together
and form a vague set of beliefs, manners and practices that most of the
community shares.

Such a community has a natural inclination toward conformity, balanced

by the fact that there is no authority forcing any single view on the
members, so that each person differs in some ways in their views from
those around them. The natural human desire to belong and fit within a
community pulls the members toward conformity, while the natural
human desire to have independence of mind and conscience pulls the
members toward individualism. And the result is a balance between these
two forces. We try to fit in as much as we can, doing our best to avoid
offending others and trying to stay out of the line of sight of the
community members who have a tendency to get ticked off easily. But in
our private lives each person has his own favorite scholars and
intellectuals. The Syrians and Egyptians at the mosque love Mohammed
al-Ghazali and follow his style of Islam. The Turks love Said Nursi. The
Pakistanis and Indians have their own scholars, often unknown outside of
their cultures. The converts have their own style of Islam, often based in

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part on the thinking and ideas of high-profile converts who came before
them.

Publicly, people try to fit in out of good manners. They do not voice their
private religious opinions to avoid useless arguments. Privately, they enjoy
freedom of intellect and conscience. And out of these two things a
moderate and peaceful community is created.

Authoritarians think they can do better than the above through the use of
force and manipulation tactics. In the West, since they cannot use force,
their favorite tactic is appealing to authority. They attack Muslims who do
not follow their versions of Islam by acting as if their opinions are the only
possibly valid ones. They often speak of how there is ijmāʿ (“consensus”)
that everyone should do what they say. This is often a downright lie, since
there is often no consensus on even the simplest and most essential things
within Islam, such as how to perform the ablution. Whenever they claim
consensus on something, all it takes is a cursory look through the classical
sources to find highly respected scholars who disagree with their view.
Mention that to them and they will come up with some underhanded
argument for why that scholar’s opinion does not count, even if they were
quoting their opinion yesterday in support of a different supposed
“consensus”.

There is also another consensus that I have already referred to, the organic
consensus of the community. There is consensus among the members of
every mainstream Muslim community on a great number of things. We
believe that there is only one God and that the Quran transmits His
uncorrupted words, that Muhammad was His last Messenger, that
murder, stealing and adultery are wrong. A person who goes against these
things can rightly be said to be outside the consensus of the community.

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The delusion of the authoritarian utopia

Authoritarians think that the community described is not good enough.
They think that it would be so much better, people would be so much
more united, if they were given free rein to dictate Islam to everyone else
and manufacture consensus out of thin air on every big and small issue.

But let us say we do as they want. Let us give them free rein. What
happens next? Does our love for Islam increase? Does our sense of unity
increase? Do we start to love and appreciate one another more now that
we have the One True version of Islam forced on all of us?

Of course not. In fact, quite the opposite happens. The culture of

conformity that authoritarians promote means that the most dishonest
and cowardly raise to the top. They have no firm principles of their own,
so they are perfectly happy to fit in with the authoritarians to get
privileges in return.

And as for the rest of the community, they continue to hold on to their
own individual beliefs in private, but now they will be more careful in
keeping their beliefs to themselves to avoid the attention of the
authoritarians.

Rather than increasing unity, the authoritarians increase division. Some

people, out of ignorance or self-interest, end up siding with the
authoritarians, while others, out of conscientious difficulty with
authoritarian beliefs and tactics, end up staying away from them as much
as possible. The community is divided into two: the “career Muslims”
who side with the authorities and derive power and privilege from this (as
in Saudi’s Wahhabi ideologues and Iran’s Revolutionary Guards), and the
ordinary Muslims who look on with dismay, keep quiet and keep
following Islam in their own way in private as much as they can.

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The issue of Islamic law (the Sharia)

Authoritarians often act as if there is an inherent conflict between living in
a democratic and pluralistic society and the application of the Sharia, the
implication being that (1) anyone who feels proud to be a citizen of a
liberal democratic society is betraying the umma and (2) we should submit
to whatever half-baked plan they have for implementing the Sharia (which
often starts with the application of the punishments prescribed in it). The
truth is that there is no conflict between democracy and the Sharia unless
one is an authoritarian, whether a secularist authoritarian who wishes to
force secularism on everyone, or an Islamist authoritarian who wishes to
force Islam on everyone.

We do not have to submit to the views of either of these two immature

sides. Rather, Muslims and non-Muslims can together create a
constitution that applies to everyone in the country, Muslim and non-
Muslim. Then, each city or state in the country should have the right to
choose its own laws beyond the constitution, as is the case in the United
States and many other countries. If there is a particular city or state that
democratically chooses to implement the Sharia on its Muslim population,
then I do not think most fair-minded and educated person would have a
problem with that. And if there is a liberal city or state that does not want
Sharia law, then the democratic process means that it will not get Sharia
law.

Muslims, non-Muslims, conservatives and liberals can all sit down like
mature humans and have an intelligent discussion on the best way to run
their country that ensures the rights of everyone as much as possible. If
most people’s basic assumption is that all humans are sacred and deserve
protection and sympathy, then a fair and just system can be created that
does not do injury to any group.

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Respecting Muslims who disagree with us

We can now go back to the question that this essay started with. What
should be an educated and open-minded Muslim’s stance toward
Muslims who disagree with them significantly?

Our stance should be the humanist, or Abrahamic, stance. They should be

treated with respect and consideration regardless of their beliefs. They
should not be insulted or demonized. But that does not mean that we
should treat them as if their beliefs are just as valid as ours. We can point
out why we disagree with them. We can politely debate them. We can
politely but firmly prevent them from doing violence to our practice of
Islam as discovered through the process of organic consensus. To give a
dramatic example, a man who thinks he should have the right to pray
naked at the mosque should be prevented from doing so. He has the right
to make of Islam what he wants, and he has the right to defend his idea
that prayer should be performed in nudity at the mosque, but he does not
have the right to intrude upon the public manners and etiquette
surrounding religion as developed through the process of organic
consensus. He can start his own mosque and do that in it and see where
that takes him. He does not have the right to force his religious views on
others by claiming that his version of Islam is as valid as that which has
been organically and democratically developed by the community over the
years.

We can have a pluralistic Islamic society without becoming secularists. As

long as secularism is not forced on us, our communities will naturally tend
toward moderate, conservative Islam as is followed by the majority of
Muslims worldwide. Human nature itself, with the help of the Quran and
the Sunna, gravitates toward such an Islam.

It is not only secularists who should enjoy polite and respectful treatment.
The same should apply to Muslims that we consider outdated, ignorant,
or somewhat extremist and authoritarian. Whatever is wrong with them,
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they still deserve the same kindly attitude that Prophet Ibrāhīm had
toward the People of Lūṭ (Lot). Whatever their mistakes, sins or
deficiencies, they are still humans honored in the sight of God. It is not
through insults and snarky attitudes that we can bring such people back to
the path of moderation, it is through love, through making them feel
appreciated and valued.

Authoritarians are afraid of the loss of power and authority that comes
with letting every Muslim come to their own conclusions about Islam in
complete freedom and independence. They want to control history so
that things may go the way they want. They want, in short, to play God
and determine humanity’s fate. But the burden of proof is on them to
show that their thinking leads to a better and more pious Muslim
community. It seems to me that it does not; it rather promotes dislike and
hatred for Islam through their abuses of people’s rights and dignities.

Our attitude toward Muslims belonging to other sects can be the same as
our attitude toward Muslims that do not perfectly fit in within our
community (see above) and Christians (see below). They possess many of
the truths we possess, and the fact of their humanity demands sympathy
and respect.

Respecting non-Muslims
The same pluralist framework can be extended to non-Muslims. They too
are sacred, even if they are engaged in what Islam considers the worst of
sins; they are at least as sacred as Prophet Ibrāhīm considered the People of
Lūṭ to be. Some Muslims are so distant from the Quran that they think it
almost a betrayal of the umma to have respect and sympathy for non-
Muslims when Islam’s great Patriarch, Ibrāhīm, had just such an attitude.

Non-Muslims too are truth-seekers. They have the right to examine the
evidence that life presents to them and come to their own conclusions.
This is why the Quran is adamant that religion should not be forced on

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people. Rather than treating non-Muslims as misguided and twisted

people, we should treat them as fellow humans, sacred and deserving of
protection and sympathy. They too have some view of the truth even if
we assume it is a narrower vision than ours, and there should be nothing
too surprising in some non-Muslims knowing some truths that some
Muslims do not know.

The above diagram represents the efforts of a Muslim (green), Christian

(blue) and atheist (yellow) at discovering the truth (of course, as viewed
from an Islamic perspective). They all appreciate and agree on certain
truths (for example, perhaps the fact that humans are sacred and should
not be murdered without due cause and process). They also share some of
the same false beliefs. In the diagram, the Muslim person has a better view
of the truth than either. The atheist has only a small view. That is not to
say that every Muslim has a superior view of the truth compared to every
Christian, or that every Christian is superior to every atheist in this regard.
And as already mentioned these truths are the important things in life that
we sometimes disagree on. An atheist may know many facts about a field
of science; that is not our concern here.

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The atheist novelist Terry Pratchett (died in 2015) made many fair and
occasionally unfair criticisms of religious people in his novels. But he
believed in the sanctity of human life, saying that the objectification of
humans is one of the greatest evils (or the root of all evil). This is a very
important truth, defended in the Quran in this way:

Because of that We ordained for the Children of Israel: that

whoever kills a person—unless it is for murder or corruption on
earth—it is as if he killed the whole of mankind; and whoever
saves it, it is as if he saved the whole of mankind. Our messengers
came to them with clarifications, but even after that, many of
them continue to commit excesses in the land. 3 191F

The above verse, as has been realized by interpreters, is telling us that

human life has infinite worth. Regardless of how large the humanity’s
population becomes, killing a single human is as evil as killing all of
humanity. This means that there is something special, sacred, about
humans. Terry Pratchett, in recognizing this essential truth and defending
it, is morally superior in this regard to any Muslim who does not believe in
the sanctity of human life and justifies murder in the name of Islam.

Despite our differences with non-Muslims, they are still our brothers and
sisters, since we are all Children of Adam as the Quran constantly reminds
us. Our attitude toward them should be the same as the attitude of the
Prophets toward humanity; and attitude of respect and sympathy, not out
of a desire to manipulate them, but because this is the right and just way
to treat humans.

Conclusion
Muslim unity will not come about through force, but through love and
sympathy. Muslims, by the virtue of being humans, have a natural

3
The Quran, verse 5:32.
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 9. Islamic Pluralism

tendency toward creating communities of consensus that practice

moderate, conservative Islam without the need for authority.

Authoritarians are mistaken in their belief that their services are needed to
guide Islam. Empirical reality proves their views false; the world is full of
highly faithful and devout Muslim communities that have no authority
forcing any version of Islam on them.

Our appreciation for the sanctity of human life, our sympathy for our
fellow humans, and the guidance of the Prophets should form the basis of
how we relate to everyone around us. People are to be respected regardless
of their beliefs, unless they try to force their beliefs on others, in which
case they are to be stopped. Our communities should be tolerant toward
both ultra-liberal and ultra-conservative Muslims who do not fit in very
well within the moderate Islam of the community as long as they do not
try to do violence to the community.

Our attitude toward non-Muslims should be one of respect and

sympathy, not one of belligerence. It is true that not all non-Muslims are
nice and respectful people. I do not call for naive trust in non-Muslims or
for being desperate to live up to their expectations. We treat them
according to what we know to be right and just, and part of that is respect
and sympathy toward those who mean us no harm.

As for those who have not fought against you for your religion,
nor expelled you from your homes, God does not prohibit you
from dealing with them kindly and equitably. God loves the
equitable.

But God prohibits you from befriending those who fought

against you over your religion, and expelled you from your homes,

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and aided in your expulsion. Whoever takes them for friends—

these are the wrongdoers. 4 192F

4
The Quran, verses 60:8-9.
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 Summary and Conclusion

Summary and Conclusion

Muslim children grow up with an “Islam” that is given to them; it forms
part of the background of the world they observe, similar to the observed
constellations in the sky. Islam is given to them as part of a cultural mosaic
that is always in flux. If their community contains learned men and
women who engage with Islamic literature, this engagement ensures that
the culture’s Islam maintains its integrity, although interpretation is
always performed through the lens of culture. There is no neat isolation
between Islamic concepts and cultural concepts; they all form the same
mosaic and influence the appearance, feel and meaning of each other.

The religious and cultural concepts given to a person must pass through
their internal filters before they are encoded in their brains and acted out
in the world. Even once encoded, a person retains the capacity to act
against their received concepts. A person, for example, may know exactly
the right thing to do in a certain circumstance but act otherwise.

Variant versions of Islam come about due to differing cultural

backgrounds and historical circumstances. West Africa maintained a
Maliki tradition that was largely absent in the Middle East thanks to the
flourishing of a Maliki scholarly culture in Qairawan, Tunisia and
elsewhere. These historical accidents and cultural settings lead to the
development of new Islamic concepts (new ways of interpreting Islam and
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embodying it) that may significantly differ from the Islam practiced
elsewhere. The talents, pleasures and propensities of different populations
lead to different emphases. A Sufi poem that is felt to be so meaningful
that it causes shivers in a Persian may be difficult to relate to for a Muslim
from a different culture, although many forms of religious expression are
nearly universally meaningful to all Muslims.

When the process of hermeneutic engagement with the Islamic literature

breaks down, such as due to a lack of knowledge of Arabic, syncretism
results, causing the religious set of concepts to mutate along with the
culture. In this way it loses its integrity and becomes something that
increasingly differs from the mainstream of Islam and increasing resembles
the local culture. Certain Islamic concepts are abandoned in favor of new
ones that sound “better” from the lens of culture. Culture overtakes the
parts of the mosaic that were previously occupied by Islam, blurring their
edges and at times completely replacing them.

Islam is not a total programming for life except in the views of certain
minority sects. Islam provides points of definition within the cultural
mosaic while leaving most of the mosaic as blank space that is filled by the
population’s culture. This enables Muslim societies to develop culturally
while retaining their religious integrity. Islam provides the skeletal
framework for a creature that is developed and fleshed out by humans
themselves.

Muslims, as intelligent humans, are capable of partaking in democracies,

since Islam is largely silent on governance, and there is no strong evidence
that Islam’s early system of governance is the only system that Muslims
may rightly follow. Muslims throughout the world partake in democracies
and do not sense any urgent need for alternative systems. There is no need
for Islam to teach the separation between church and state; Muslims are
able to appreciative of this principle in the management of the smallest
villages to the largest countries. Religious scholars are treated as references
rather than political authorities.
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 Summary and Conclusion

All societies contain radicals, and Muslim societies are no different. In

Muslim societies as in elsewhere, radicals form a minority that is shunned
by the majority. Most humans are comfortable with existence within the
present system of law and custom and do not wish for radical change,
being skeptical of the utopian promises of radicals.

It is possible for Muslims to respect Muslims from other sects by

respecting other humans as sovereign meaning-makers, entitled to
reaching their own conclusions. This is the observed behavior of
cosmopolitan Muslims throughout the world.

Muslims are not a threat to Western civilization, they, in fact, might very
well be its saviors. Low fertility rates and the depopulation that comes
with it threaten the very existence of European villages and towns.
European Muslims, thanks to a conceptual framework that grants them
above-replacement fertility, can help keep dying European villages and
towns and their institutions alive.

Muslim migrants can bring with them the problems of their home
countries, but these problems should not be blamed on Islam. Any
problem seen in a Muslim population will also be seen in neighboring
non-Muslim populations.

There is no conflict between Islam and rationality, or Islam and science.

The Quran is compatible with the theory of evolution, which has been
the most important challenge to the Abrahamic faiths in the past two
centuries. As for the rest of the Islamic literature (hadith, sīra, etc.),
anything within this literature that provably contradicts science can be
discarded without harming the rest of Islam.

The relationship between Islam and sexuality is not a naively prudish one
that has to be unveiled for its own good. Islam provides various
mechanisms for reducing obscenity so that humans may always inhabit
the human world. The limitations and restrictions placed on sexual
behavior and expression help make erotic love possible, in which both
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individuals see one another as infinitely worthy and as irreplaceable.

Sexual freedom leads to the opposite situation, where cynicism toward
love is the rule rather than the exception.

While the issue of women’s rights has not been thoroughly addressed in
this book, the concepts developed in this book help provide a powerful
answer to this ongoing issue. The Quran is extremely vague on women’s
position in society, the rest of the Islamic literature are epistemologically
below the Quran and suffer from reliability issues. In effect, the real-world
situation that develops is one of offloading the issue of women’s rights to
culture. Each culture comes up with its own practices, and as the culture
develops, so does women’s position in that culture, as has been observed
throughout the world.

The issue of wife-beating in the Quran is a case of the delegation of law

enforcement to the husbands. Husbands hold no absolute authority; they
occupy an office that is beholden to their societies and limited by higher
authorities. In an ideally civilized Muslim society, women will have easy
access to agencies protecting their rights and easy access to divorce,
ensuring that husbands treat women humanely. Giving a husband the
power of law enforcement is not meant to create a reign of terror. It is
meant to defend a peaceful social order where husbands and wives are
fully committed to their marriages. Islam creates material inequality in
marriage for the benefit of the family while stressing the spiritual equality
of all humans and the importance of mercy and compassion. The most
devout Muslims will be the best toward their wives because to them
spiritual equality will be paramount. A sufficiently civilized and spiritual
Muslim man will demand an equal as his wife—finding it unacceptable to
be in a relationship with an inferior. Islam provides the architecture for his
marriage; he is free how he acts within that architecture. His higher
authority in the marriage will be similar to an army in times of peace; it
will be out of sight since it is not needed. But in the extremely rare cases
where it is needed, he is allowed to defend the marriage by force if

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 Summary and Conclusion

necessary while remaining subservient to authorities that will severely

punish him for any abuse of force.

Women in Muslim societies do not consider themselves men’s playthings.

They respect the offices of husband and wife and try to live up to their
society’s cultural expectations. But they instinctively appreciate the
difference between the office of husband and their own husbands—
demanding that the husband fulfill his office’s duties in order for them to
find it justified to fulfill their wifely duties. The office of wife enjoys
numerous protections provided by her family, her husband’s family, her
society, women’s agencies and the legal system. Husbands are required,
whether willingly or unwillingly, to view their wives as social persons
rather than mere bodies, a dynamic seen best in Victorian novels. She is
inviolable in her human dignity and cannot be treat as an object. She is a
subject, a soul that looks out into the world, and in this aspect she is her
husband’s complete equal. In a well-functioning Islamic marriage there is
no dynamic of force or oppression; both husband and wife fulfill their
different duties while seeing one another as spiritual equals.

Muslim societies are suffering no worse crises than the rest of humanity.
The Muslims of Egypt and Iran are outdoing nations of higher
development when it comes to scientific output. And when it comes to
violent crime and suicide, Muslim societies are often an order of
magnitude better off compared to non-Muslim societies of equal
development.

There is no one-to-one concurrence between what clerics say and believe

and what actual Muslims enact in their lives. The relationship between
Muslim societies and their clerics is one of the clerics continually
demanding more Islamization while their societies do the minimum they
wish to do, in this way reaching an equilibrium where Islamic concepts are
strongly balanced and contextualized within custom and culture.

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The immense amount of change and progress that has taken place over the
past 200 years, and especially in the past 100 years, is strong evidence that
it was historical circumstances, rather than Islamic beliefs, that caused the
decline of Islamic civilization. Muslims have shown themselves capable of
being modern scientists and intellectuals while remaining devout
Muslims, therefore the supposed narrow-mindedness promoted by Islam
is nothing but a secularist fantasy that does not accord with reality.

In discussions of Islam, the embodied Islam of Muslim populations

should be studied as normative, rather than what religious scholars say
Islam is or should be. It is quite absurd to blame the problems within
Muslim societies on Islamic ideas that almost no Muslim knows about or
takes seriously. Any negative influence that Islam might have on people
should be discovered through controlled studies; do British citizens who
convert to Islam become worse or better citizens through their
conversion? Do British women who convert to Islam become more self-
confident and independent-minded or less? Does wearing the hijab make
them enjoy life less or more? Studying social issues related to religion in a
vacuum, without referring to control populations of similar genetic and
cultural backgrounds, is useful for propaganda purposes, but it is not
science.

A primary cause for many of the misconceptions about Islam covered in

this book is the Western misunderstandings of the position of the clerics
within Islam. Clerics are generally taken seriously when they say Islam is
this or that, without regard for the fact that perhaps the overwhelming
majority of their population decidedly do not agree with them—even if
they do not care enough to disagree.

Clerics enjoy no executive power, and their position in Muslim societies is

perhaps best likened to the position of the philosophers of ancient
Athens. The philosophers were respected for their learning, they had a
close circle of dedicated friends, and sometimes they had an academy in
which they taught their ideas. But taking a cleric’s ideas about government
324
 Summary and Conclusion

seriously is very much like thinking that the ideas in Plato’s Republic
somehow had the power to force itself on Greek governance. Plato’s
Republic was merely intellectual theorizing about an ideal state, and that is
what the ideas of the clerics often are. They may wish for more power and
influence. But since they enjoying no formal authority to influence
society, their only outlet is through persuasion.

No cleric is capable of making his society do something that goes against

its cultural beliefs. A cleric who calls for violent attacks on government
will be considered a deranged radical and shunned. Clerics enjoy great
influence only in cases where they have gained the deep trust of their
societies through fitting in within their culture. In such cases they are like
any other public intellectual. Their religious authority is subsidiary—it is
not the source of their power.

An intellectual system that has no enforcing power behind it is merely a

reference that one can either use or discard. A Muslim ruler, thinker,
merchant or farmer had access to the opinions of generations of religious
scholars stretching back centuries that they could pick and choose from.
The vast amount of definition that the religious scholars provided for life
was similar to a group of Greek philosophers coming up with an ideal
system of living. To the wider public, they were merely hints and
suggestions that one qualified using their cultural values and their
common sense. Just because Plato said something was in no way complete
justification for implementing that thing in one’s own life.

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 Summary and Conclusion

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