In the early twenty-first century, the international face of an assertive Islamic radicalism was that of Osama bin Laden, whose al-Qaeda organization launched the attacks on the United States on September 11, 2001, and called for the overthrow of compromised governments in Saudi Arabia and elsewhere in the Islamic world (see Creating Islamic Societies: Resistance and Renewal in the World of Islam). Substantial numbers of Muslims no doubt shared bin Laden’s outrage at the sorry state of many Muslim societies as well as his opposition to heavy U.S. backing for the state of Israel and to American military interventions in Iraq and Afghanistan.

But bin Laden and his followers were certainly not the only voices laying claim to Islam in the aftermath of 9/11. All across the Islamic world, others argued that Muslims could retain their distinctive religious sensibility while embracing democracy, women’s rights, technological progress, freedom of thought, and religious pluralism. Such thinkers were following in the tradition of nineteenth-century Islamic modernism, even as they recalled earlier centuries of Islamic intellectual and scientific achievement and religious tolerance. That viewpoint was expressed in a pamphlet composed by a leading American Muslim scholar, translator, and Sufi teacher, Sheikh Kabir Helminski, in 2009. It is also reflected in Document 23.4, which argues for women’s rights within an Islamic framework.

KABIR HELMINSKI

“Islam and Human Values”

2009

If the word “Islam” gives rise to fear or mistrust today, it is urgent that American Muslims clarify what we believe Islam stands for in order to dispel the idea that there is a fundamental conflict between the best values of Western civilization and the essential values of Islam. . . .

Islamic civilization, which developed out of the revelation of the Qur’an in the seventh century, affirms the truth of previous revelations, affirms religious pluralism, cultural diversity, and human rights, and recognizes the value of reason and individual conscience. . . .

[One issue] is the problem of violence. . . . Thousands of Muslim institutions and leaders, the great majority of the world’s billion or more Muslims, have unequivocally condemned the hateful and violent ideologies that kill innocents and violate the dignity of all humanity. . . .

Islamic civilizations have a long history of encouraging religious tolerance and guaranteeing the rights of religious minorities. The reason for this is that the Qur’an explicitly acknowledges that the diversity of religions is part of the Divine Plan and no religion has a monopoly on truth or virtue. . . .

Jerusalem, under almost continuous Islamic rule for nearly fourteen centuries, has been a place where Christians and Jews have lived side by side with Muslims, their holy sites and religious freedom preserved. Medieval Spain also created a high level of civilization as a multi-cultural society under Islamic rule for several centuries. The Ottoman Empire, the longest lived in history, for the more than six centuries of its existence encouraged ethnic and religious minorities to participate in and contribute to society. It was the Ottoman sultan who gave sanctuary to the Jews expelled from Catholic Spain. India was governed for centuries by Muslims, even while the majority of its people practiced Hinduism. . . .

[T]he acceptance of Islam must be an act of free will. Conversion by any kind of coercion was universally condemned by Islamic scholars. . . .

There are many verses in the Qur’an that affirm the actuality and even the necessity of diversity in ways of life and religious belief: [For example,] O mankind, truly We [God] have created you male and female, and have made you nations and tribes that ye may know one another. [Surah 49:13] . . .

In general, war is forbidden in Islam, except in cases of self-defense in response to explicit aggression. If there is a situation where injustice is being perpetrated or if the community is being invaded, then on a temporary basis permission is given to defend oneself. This principle is explained in the following verses: And fight in God’s cause against those who war against you, but do not commit aggression—for, verily, God does not love aggressors. [Surah 2:190]

[I]n recent decades . . . an intolerant ideology has been unleashed. A small minority of the world’s one and a half billion Muslims has misconstrued the teachings of Islam to justify their misguided and immoral actions. It is most critical at this time for Muslims to condemn such extreme ideologies and their manifestations. It is equally important that non-Muslims understand that this ideology violates the fundamental moral principles of Islam and is repugnant to the vast majority of Muslims in the world. . . . So-called “suicide-bombers” did not appear until the mid-1990s. Such strategies have no precedent in Islamic history. The Qur’an says quite explicitly: Do not kill yourselves. [4:29] . . .

Muslims living in pluralistic societies have no religious reasons to oppose the laws of their own societies as long as they are just, but rather are encouraged to uphold the duly constituted laws of their own societies. . . . Islam and democracy are compatible and can coexist because Islam organizes humanity on the basis of the rule of law and human dignity.

The first four successors to the Prophet Muhammad were chosen by the community through consultation, i.e., a representative democracy. The only principle of political governance expressed in the Qur’an is the principle of Consultation (Shura), which holds that communities will “rule themselves by means of mutual consultation.” [Surah 42:38]

Following the principles of the Qur’an, Muslims are encouraged to cooperate for the well-being of all. The Qur’an emphasizes three qualities above all others: peace, compassion, and mercy. The standard greeting in Islam is “As-Salam alaykum (Peace be with you).”

An American Muslim scholar, Abdul Aziz Sachedina, expresses it this way: “Islam does not encourage turning God into a political statement since humans cannot possess God. . . .”

[T]here is nothing in the Qur’an that essentially contradicts reason or science. . . . Repeatedly the Qur’an urges human beings to “reflect” and “use their intelligence.”

Islam is not an alien religion. It does not claim a monopoly on virtue or truth. It follows in the way of previous spiritual traditions that recognized One Spirit operating within nature and human life. It continues on the Way of the great Prophets and Messengers of all sacred traditions.