The true faith

How is it that the inheritors of a vast and rich historical heritage that birthed varied civilisations envied for their scientific, cultural, intellectual, and artistic achievements have come today to be recognised as the poster children for terrorism? Was it not Muslims who created these momentous historical civilisations in cities such as Cairo, Baghdad, Samarkand, and Cordoba -- renowned throughout the world not only for their splendour but also for their splendid spirit of innovation?

All these civilisations, and more, were celebrated by their contemporaries for their openness to people and ideas: at a time when the papal library was composed of only dozens of hide manuscripts, the libraries of Cairo and Baghdad overflowed with hundreds of paper books; at a time when Jews were persecuted in Europe, they enjoyed renown as scholars in Cordoba and power as viziers in Cairo.

How, then, did these Muslims, known for their rigorous pursuit of knowledge in all its forms, as well as their exemplary tolerance of different groups, become known today as closed-minded, overly-fanatical, slaves to "tradition"? That word "tradition" -- which so many Muslims claim they are trying to reclaim -- is the key. What is this tradition of Islam that made the historical societies of Muslims so successful? If indeed they found their inspiration in the character of our beloved Prophet and the words of our holy Quran, then what was it that they perceived in those two weighty things that made them the giants of their times?

The Muslim societies of history were known by their contemporaries for their love of knowledge and their indulgence in its acquisition -- "even unto China," as professed the Prophet. The intellect was prized above all things, as it was seen as the means to understand God and His Creation. Indeed, did not God make Himself known to the Prophet through the command to "Read!" since God taught man "by the pen that which he knew not."

This, the first revelation of the Quran, expressed a love for knowledge which was to become the pivot around which all the great Muslim cities flourished. Furthermore, that ardour for intellect was not hindered by any prejudice of race or creed -- people of all faiths lived and worked side-by-side, inspired by an interpretation of the Quran which taught that human diversity was divinely-willed so that humans could "come to know one another," and which stated strongly that "no compulsion is there in religion."

Certainly, nothing is halcyonic, and we should be wary of falling into that trap of historicity. However, there doubtless is a discord between the great Islam of history and the Islam practised today, but from whence derives the disjunction? The last century witnessed the colonial fact and the Cold War. At the end of both, many developing countries, of which Muslim countries constituted a great number, found themselves bereft of indigenous political, economic, intellectual, and legal institutions in favour of the imported models of the colonising countries.

When the colonisers departed, most of these countries were unable to fashion for themselves functioning institutions, since those with which they'd now become accustomed were alien to their experiences on the ground. In that turmoil, exclusivist interpretations of Islam found ground. These interpretations -- spread through an education system which was gifted to most of these distraught post-colonial countries from richer, more political Muslim countries -- taught that present woes were a result of the evils of the West, which must thus be shunned in order to return to a pristine Islam.

This brand of Islam did not teach that God "created mankind from a single soul," but rather that one should "slay the idolaters wherever one finds them" (a verse that scholars agree was specific to a particular incident and tribe). It spoke of an inherent incompatibility between the values of the West and the values of "Islam" and that the jihad in which humanity must perpetually struggle was a physical battle against the immorality of the West, rather than an internal battle against the universally human preclusion toward immoral behaviour.

It is this type of exclusivist Islam that has become predominant in our world, and which has become representative of all Muslims, whether we agree with its teachings or not. The last few generations of Muslims have not learnt of our great and pluralistic histories, but rather of a hateful and political Islam that never existed previously and which is contrary to the spirit of the Quran and its Messenger. How, then, can we expect others to exhibit any behaviour except suspicion towards us when our minds are poisoned by a doctrine that portrays anyone different from us as "evil"?

Though it is true that it was external factors that gave rise to the present sorry state of our faith's interpretation, it is also true that as Muslims we allowed it to occur through our ignorance of the truths of our faith. If we desire now to emerge as effective partners in the new world of globally converging civilisations, then it becomes incumbent on us to educate both ourselves and our children about the truth of our histories and ethics so that we can repel the malaise that has overrun us from within and reclaim for ourselves our noble name and our great faith.

A good place to start getting information on Muslim intellectual history: www.muslimheritage.com.

The author is a freelance contributor to The Daily Star.