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Why ‘Moderate Islam’ is an Oxymoron

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At a time when terrorism committed in the name of Islam is rampant, we are continuously being assured—especially by three major institutions that play a dominant role in forming the Western mindset, namely, mainstream media, academia, and government—that the sort of Islam embraced by “radicals,” “jihadis,” and so forth, has nothing to do with “real” Islam.

“True” Islam, so the narrative goes, is intrinsically free of anything “bad.” It’s the nut-jobs who hijack it for their own agenda that are to blame.

More specifically, we are told that there exists a “moderate” Islam and an “extremist” Islam—the former good and true, embraced by a Muslim majority, the latter a perverse sacrilege practiced by an exploitative minority.

But what do these dual adjectives—”moderate” and “extremist”—ultimately mean in the context of Islam? Are they both equal and viable alternatives insofar as to how Islam is understood? Are they both theologically legitimate? This last question is particularly important, since Islam is first and foremost a religious way of life centered around the words of a deity (Allah) and his prophet (Muhammad)—the significance of which is admittedly unappreciated by secular societies.

Both terms—”moderate” and “extremist”—have to do with degree, or less mathematically,zeal: how much, or to what extent, a thing is practiced or implemented. As Webster‘s puts it, “moderate” means “observing reasonable limits”; “extremist” means “going to great or exaggerated lengths.”

It’s a question, then, of doing either too much or too little.

The problem, however, is that mainstream Islam offers a crystal-clear way of life, based on the teachings of the Koran and Hadith—the former, containing what purport to be the sacred words of Allah, the latter, the example (or sunna, hence “Sunnis”) of his prophet, also known as the most “perfect man” (al-insan al-kamil). Indeed, based on these two primary sources and according to normative Islamic teaching, all human actions fall into five categories: forbidden actions, discouraged actions, neutral actions recommended actions, and obligatory actions.

In this context, how does a believer go about “moderating” what the deity and his spokesman have commanded? One can either try to observe Islam’s commandments or one can ignore them: any more or less is not Islam—a word which means “submit” (to the laws, or sharia, of Allah).

The real question, then, is what do Allah and his prophet command Muslims (“they who submit”) to do? Are radicals “exaggerating” their orders? Or are moderate Muslims simply “observing reasonable limits”—a euphemism for negligence?—when it comes to fulfilling their commandments?

In our highly secularized era, where we are told that religious truths are flexible or simply non-existent, and that any and all interpretations and exegeses are valid, the all-important question of “What does Islam command?” loses all relevance.

Hence why the modern West is incapable of understanding Islam.

Indeed, only recently, a Kenyan mosque leader said that the Westgate massacre, where Islamic gunmen slaughtered some 67 people, “was justified. As per the Koran, as per the religion of Islam, Westgate was 100 percent justified.” Then he said: “Radical Islam is a creation of people who do not believe in Islam. We don’t have radical Islam, we don’t have moderates, we don’t have extremists. Islam is one religion following the Koran and the Sunna” [emphasis added].

Note his point that “Radical Islam is a creation of people who do not believe in Islam,” a clear reference to the West which coined the phrase “radical Islam.” Ironically, the secular West, which relegates religious truths to the realm of “personal experience,” feels qualified to decide what is and is not “radical” about Islam.

Consider one example: Allah commands Muslims to “Fight those among the People of the Book [Jews and Christians] who do not believe in Allah nor the Last Day, nor forbid what Allah and His Messenger have forbidden, nor embrace the religion of truth [i.e., Islam], until they pay the jizya [tribute] with willing submission and feel themselves subdued” [Koran 9:29].

How can one interpret this verse to mean anything other than what it plainly says? Wherein lies the ambiguity, the room for interpretation? Of course there are other teachings and allusions in the Koran that by necessity lend themselves over to the fine arts of interpretation, or ijtihad. But surely the commands of Koran 9:29 are completely straightforward?

In fact, Muhammad’s 7th century followers literally acted on this and similar verses (e.g., 9:5), launching the first Muslim conquests, which saw the subjugation of millions of Christians, Jews, and others, and the creation of the “Muslim world.” Such jihadi expansion continued until Islam was beaten on the battlefield by a resurgent West some two or three centuries ago.

Western scholarly works, before the age of relativism and political correctness set in, did not equivocate the meaning of jihad. Thus the authoritative Encyclopaedia of Islam‘s entry for “jihad” states that the “spread of Islam by arms is a religious duty upon Muslims in general … Jihad must continue to be done until the whole world is under the rule of Islam … Islam must completely be made over before the doctrine of jihad [warfare to spread Islam] can be eliminated. Islamic law expert and U.S. professor Majid Khadduri (1909-2007), after defining jihad as warfare, wrote that “jihad … is regarded by all jurists, with almost no exception, as a collective obligation of the whole Muslim community.”

(As for the argument that the Bible contains similar war verses, yet Jews and Christians are not out to conquer the world—so why say Muslims are?—see “Are Judaism and Christianity as Violent as Islam” for a detailed breakdown of the similarities and differences. Also see “Islamic Jihad and the Doctrine of Abrogation” to understand how the Koran’s more tolerant verses have been abrogated by its more militant ones, such as 9:29.)

In short, how can a sincere Muslim—by definition, one who has submitted to the teachings of Allah—”moderate” verses like 9:29? How can he “observe reasonable limits” vis-à-vis these plain commands to combat and subjugate non-Muslims?

Must Muslims not, at the very least, admit that such teachings are true and should be striven for—even if they do not personally engage in the jihad, at least not directly (but they are encouraged to support it indirectly, including monetarily or through propaganda)?

Just recently, reports appeared telling of how Islamic groups in Syria were following Koran 9:29 to a tee—forcing Christian minorities to pay them jizya, i.e., extortion money, in exchange for their lives. In fact, all around the Islamic world, Christians and other minorities are regularly plundered by Muslims who justify their actions by referring to the aforementioned verse.

Are all such Muslims being “extreme” in light of the commands of Koran 9:29—which specifically calls for the taking of money from Christians and Jews—or are they simply upholding the unambiguous teachings of Islam?

One may argue that, if Muslims are to take Koran 9:29 literally, why are Muslim nations the world over not declaring an all-out jihad on all non-Muslim nations, including America? The ultimate reason, of course, is that they simply can’t; they do not have the capability to uphold that verse (and Islamic teaching allows Muslims to postpone their obligations until circumstances are more opportune).

It would obviously be silly, if not suicidal, for, say, Saudi Arabia, birthplace of Islam, to issue a statement to the West saying either accept Islam, pay jizya/tribute, or die by the sword. But just because Muslim nations do not currently have the capacity to actualize Koran 9:29, does not mean that they do not acknowledge its veracity and try to actualize it in other places when they can.

A quick survey of history before the meteoric rise of Western military might put Islam in check makes this especially clear.

Bottom line: If Islam teaches X and a Muslim upholds X—how is he being “extreme”? Seems more logical to say that it is Islam itself that is being “extreme.” Similarly, if a self-professed Muslim does not uphold Islamic teachings—including prayer, fasting, paying zakat, etc.—how is he being a “moderate”? Seems more logical to say that he is not much of a Muslim at all—that is, he is not submitting to Allah, the very definition of “Muslim.”

It’s time to acknowledge that dichotomized notions like “moderate” and “extreme” are culturally induced and loaded standards of the modern, secular West—hardly applicable to the teachings of Islam—and not universal absolutes recognized by all mankind.

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Iran Gives Russia Two and a Half Cheers

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Photo: Russian Foreign Minister Sergei Lavrov meets with his Iranian counterpart Hossein Amir-Abdollahian in Moscow, March 15 2022. Credit: @Amirabdolahian via Twitter.

Iran’s rulers enthusiastically seek to destroy the liberal world order and therefore support Russia’s aggression. But they can’t manage full-throated support.

For Iran, the invasion of Ukraine is closely related to the very essence of the present world order. Much like Russia, Iran has been voicing its discontent at the way the international system has operated since the end of the Cold War. More broadly, Iran and Russia see the world through strikingly similar lenses. Both keenly anticipate the end of the multipolar world and the end of the West’s geopolitical preponderance.

Iran had its reasons to think this way. The US unipolar moment after 1991 provoked a deep fear of imminent encirclement, with American bases in Afghanistan and Iraq cited as evidence. Like Russia, the Islamic Republic views itself as a separate civilization that needs to be not only acknowledged by outside players, but also to be given ana suitable geopolitical space to project influence.

Both Russia and Iran are very clear about their respective spheres of influence. For Russia, it is the territories that once constituted the Soviet empire. For Iran, it is the contiguous states reaching from the Persian Gulf to the Mediterranean — Iraq, Syria, Lebanon — plus Yemen. When the two former imperial powers have overlapping strategic interests such as, for instance, in the South Caucasus and the Caspian Sea, they apply the concept of regionalism. This implies the blocking out of non-regional powers from exercising outsize economic and military influence, and mostly revolves around an order dominated by the powers which border on a region.

This largely explains why Iran sees the Russian invasion of Ukraine as an opportunity that, if successful, could hasten the end of the liberal world order. This is why it has largely toed the Russian line and explained what it describes as legitimate motives behind the invasion. Thus the expansion of NATO into eastern Europe was cited as having provoked Russian moves. “The root of the crisis in Ukraine is the US policies that create the crisis, and Ukraine is one victim of these policies,” argued Supreme Leader Ayatollah Ali Khamenei following the invasion.

To a certain degree, Iran’s approach to Ukraine has been also influenced by mishaps in bilateral relations which largely began with the accidental downing of a Ukrainian passenger jet by Iranian surface-to-air missiles in January 2020, killing 176 people. The regime first denied responsibility, and later blamed human error.

Iran, like several other of Russia’s friends and defenders,  the ideal scenario would have been a quick war in which the Kremlin achieved its major goals.

Protracted war, however, sends a bad signal. It signals that the liberal order was not in such steep decline after all, and that Russia’s calls for a new era in international relations have been far from realistic. The unsuccessful war also shows Iran that the collective West still has very significant power and — despite well-aired differences — an ability to rapidly coalesce to defend the existing rules-based order. Worse, for these countries, the sanctions imposed on Russia go further; demonstrating the West’s ability to make significant economic sacrifices to make its anger felt. In other words, Russia’s failure in Ukraine actually strengthened the West and made it more united than at any point since the September 2001 terrorist attacks on the US.

A reinvigorated liberal order is the last thing that Iran wants, given its own troubled relations with the collective West. The continuing negotiations on a revived nuclear deal will be heavily impacted by how Russia’s war proceeds, and how the US and EU continue to respond to the aggression. Iran fears that a defeated Russia might be so angered as to use its critical position to endanger the talks, vital to the lifting of the West’s crippling sanctions.

And despite rhetorical support for Russia, Iran has been careful not to overestimate Russia’s power. It is now far from clear that the Kremlin has achieved its long-term goal of “safeguarding” its western frontier. Indeed, the Putin regime may have done the opposite now that it has driven Finland and Sweden into the NATO fold. Western sanctions on Russia are likely to remain for a long time, threatening long-term Russian economic (and possible regime) stability.

Moreover, Russia’s fostering of separatist entities (following the recognition of the so called Luhansk and Donetsk “people’s republics” and other breakaway entities in Georgia and Moldova) is a highly polarizing subject in Iran. True there has been a shift toward embracing Russia’s position over Ukraine, but Iran remains deeply committed to the “Westphalian principles” of non-intervention in the affairs of other states and territorial integrity. This is hardly surprising given its own struggles against potential separatism in the peripheries of the country.

Many Iranians also sympathize with Ukraine’s plight, which for some evokes Iran’s defeats in the early 19th century wars when Qajars had to cede the eastern part of the South Caucasus to Russia. This forms part of a historically deeply rooted, anti-imperialist sentiment in Iran.

Iran is therefore likely to largely abstain from endorsing Russia’s separatist ambitions in Eastern Ukraine. It will also eschew, where possible, support for Russia in international forums. Emblematic of this policy was the March 2 meeting in the United Nations General Assembly when Iran, rather than siding with Russia, abstained from the vote which condemned the invasion.

Russia’s poor military performance, and the West’s ability to act unanimously, serve as a warning for the Islamic Republic that it may one day have to soak up even more Western pressure if Europe, the US, and other democracies act in union.

In the meantime, like China, Iran will hope to benefit from the magnetic pull of the Ukraine war. With so much governmental, military and diplomatic attention demanded by the conflict, it will for the time being serve as a distraction from Iran’s ambitions elsewhere. 

Author’s note: first published in cepa

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Ignoring the Middle East at one’s peril: Turkey plays games in NATO

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Image source: NATO

Amid speculation about a reduced US military commitment to security in the Middle East, Turkey has spotlighted the region’s ability to act as a disruptive force if its interests are neglected.

Turkish President Recep Tayyip Erdogan set off alarm bells this week, declaring that he was not “positive” about possible Finnish and Swedish applications for membership in the North Atlantic Treaty Organisation (NATO) in the wake of the Russian invasion of Ukraine.

NATO membership is contingent on a unanimous vote in favour by the organisation’s 30 members. Turkey has NATO’s second-largest standing army. 

The vast majority of NATO members appear to endorse Finnish and Swedish membership. NATO members hope to approve the applications at a summit next month.

A potential Turkish veto would complicate efforts to maintain trans-Atlantic unity in the face of the Russian invasion.

Mr. Erdogan’s pressure tactics mirror the maneuvers of his fellow strongman, Hungarian Prime Minister Victor Orban. Mr. Orban threatens European Union unity by resisting a bloc-wide boycott of Russian energy.

Earlier, the United Arab Emirates and Saudi Arabia rejected US requests to raise oil production in an effort to lower prices and help Europe reduce its dependence on Russian energy.

The two Gulf states appear to have since sought to quietly backtrack on their refusal.

In late April, France’s TotalEnergies chartered a tanker to load Abu Dhabi crude in early May for Europe, the first such shipment in two years.

Saudi Arabia has quietly used its regional pricing mechanisms to redirect from Asia to Europe Arab “medium,” the Saudi crude that is the closest substitute for the main Russian export blend, Urals, for which European refineries are configured.

Mr. Erdogan linked his NATO objection to alleged Finnish and Swedish support for the Kurdish Workers Party (PKK), which has been designated a terrorist organisation by Turkey, the United States, and the EU.

The PKK has waged a decades-long insurgency in southeast Turkey in support of Kurds’ national, ethnic, and cultural rights. Kurds account for up to 20 per cent of the country’s 84 million population.

Turkey has recently pounded PKK positions in northern Iraq in a military operation named Operation Claw Lock

Turkey is at odds with the United States over American support for Syrian Kurds in the fight against the Islamic State. Turkey asserts that America’s Syrian Kurdish allies are aligned with the PKK.

Turkish Foreign Minister Mevlut Cavusoglu warned that Turkey opposes a US decision this week to exempt from sanctions against Syria regions controlled by the Kurdish-led Syrian Democratic Forces (SDF).

“This is a selective and discriminatory move,” Mr. Cavusoglu said, noting that the exemption did not include Kurdish areas of Syria controlled by Turkey and its Syrian proxies.

Referring to the NATO membership applications, Mr. Erdogan charged that “Scandinavian countries are like some kind of guest house for terrorist organisations. They’re even in parliament.”

Mr. Erdogan’s objections relate primarily to Sweden, with Finland risking becoming collateral damage.

Sweden is home to a significant Kurdish community and hosts Europe’s top Kurdish soccer team that empathises with the PKK and Turkish Kurdish aspirations. In addition, six Swedish members of parliament are ethnic Kurds.

Turkey scholar Howard Eissenstat suggested that Turkey’s NATO objection may be a turning point. “Much of Turkey’s strategic flexibility has come from the fact that its priorities are seen as peripheral issues for its most important Western allies. Finnish and Swedish entry into NATO, in the current context, absolutely not peripheral,” Mr. Eissenstat tweeted.

The Turkish objection demonstrates the Middle East’s potential to derail US and European policy in other parts of the world.

Middle Eastern states walk a fine line when using their potential to disrupt to achieve political goals of their own. The cautious backtracking on Ukraine-related oil supplies demonstrates the limits and/or risks of Middle Eastern brinkmanship.

So does the fact that Ukraine has moved NATO’s center of gravity to northern Europe and away from its southern flank, which Turkey anchors.

Moreover, Turkey risks endangering significant improvements in its long-strained relations with the United States.

Turkish mediation in the Ukraine crisis and military support for Ukraine prompted US President Joe Biden to move ahead with plans to upgrade Turkey’s fleet of F-16 fighter planes and discuss selling it newer, advanced  F-16 models even though Turkey has neither condemned Russia nor imposed sanctions.

Some analysts suggest Turkey may use its objection to regain access to the United States’ F-35 fighter jet program. The US cancelled in 2019 a sale of the jet to Turkey after the NATO member acquired Russia’s S-400 anti-missile defence system.

Mr. Erdogan has “done this kind of tactic before. He will use it as leverage to get a good deal for Turkey,” said retired US Navy Admiral James Foggo, dean of the Center for Maritime Strategy.

A top aide to Mr. Erdogan, Ibrahim Kalin, appeared to confirm Mr. Foggo’s analysis.

“We are not closing the door. But we are basically raising this issue as a matter of national security for Turkey,” Mr. Kalin said, referring to the Turkish leader’s NATO remarks. “Of course, we want to have a discussion, a negotiation with Swedish counterparts.”

Spelling out Turkish demands, Mr. Kalin went on to say that “what needs to be done is clear: they have to stop allowing PKK outlets, activities, organisations, individuals and other types of presence to…exist in those countries.”

Mr. Erdogan’s brinkmanship may have its limits, but it illustrates that one ignores the Middle East at one’s peril.

However, engaging Middle Eastern autocrats does not necessarily mean ignoring their rampant violations of human rights and repression of freedoms.

For the United States and Europe, the trick will be developing a policy that balances accommodating autocrats’, at times, disruptive demands, often aimed at ensuring regime survival, with the need to remain loyal to democratic values amid a struggle over whose values will underwrite a 21st-century world order.

However, that would require a degree of creative policymaking and diplomacy that seems to be a rare commodity.

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Health Silk Route: China and the Middle East

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While China’s economic interests in the Middle East are well-known, China’s intrinsic involvement in the Middle East for increased political and cultural influence is a nascent development. For example, in the aftermath of the COVID-19 pandemic, China has attempted to increase its footprint in the Middle East through its new ‘Health Silk Route’ (HSR) project which should be viewed as an extension of the Belt & Road Initiative (BRI) in the Middle East. Through the new HSR project, China is trying to gain diplomatic bandwidth in the Middle East by spreading its soft power influence in the region.

China  has traditionally maintained a cautious approach in foreign policy towards the Middle East to ensure that its energy needs are consistently fulfilled by Middle Eastern states like Iran and Saudi Arabia. Simultaneously, it has opted for a strong economic relationship with most Middle Eastern states (Dorsey, 2017) as China views the Middle East as a lucrative market for its goods. (Shambaugh, 2014: 87) However, this non-interventionist approach of China towards the Middle East is now on its way out as a ‘rising China’ is approaching the Middle East with new found vigour with the Belt & Road Initiative (BRI) making a mark across the region.

China views the Middle East as a region that can aid its ‘peaceful rise’ as China attempts to ‘strive for achievement’ (fenfayouwei) and achieve great power status in keeping with the principles of Tienxia (All Under Heavens) (French, 2017) after ‘keeping a low profile’ (taoguangyanghui) for years. (Xuetong, 2014) This new found Chinese interest in the Middle East is in keeping with the tenets of Chinese conception of ‘Moral Realism’, President Xi Jinping’s ‘China Dream’ project and his clarion call for national rejuvenation and declining American presence in the region. (Xuetong, 2014)

While the region was initially viewed as ‘politically inaccessible’ by Chinese diplomats (Fuhr, 2021) due to the region being ‘America’s strategic headlight’, the region has become important for China today. In fact, China has come out with its ‘Arab Policy Paper’ that documented China’s approach towards the Arab states where China endorsed a “win-win partnership” with all 22 Arab (Middle Eastern) states. This was the first such policy paper published by China in several years.  (Ministry of Foreign Affairs, PRC, 2021)

The Middle East is also an important region for growing Chinese investments. For example, in 2018, China invested $20 billion in infrastructure development alone and another $3 billion in loans for the banking sector in the region. These developments have brought China and the Middle East closer. (Elanggar, 2020)

COVID-19 & Mutual Reciprocity

The COVID-19 pandemic has further opened up the region for China. While China has opted for a more aggressive diplomatic line through the use of ‘wolf-warrior diplomacy’ in regions like Europe and the Americas, to defend itself amidst the raging COVID pandemic, the ‘Chinese Middle Eastern discourse during the pandemic has seen an outpouring of mutual support paired with deliveries of medical aid’ (Wilson Centre, 2020) In the early days of the pandemic, when the pandemic took its roots in Wuhan in the heart of China, Middle Eastern states like Kuwait sent medical equipment worth $3 billion to China. (Kuwait Today, 2020) Similarly, Saudi Arabia through the King Salman Humanitarian RelIef Fund (KSRelief) provided medical devices and protective suits and surgical masks to China. (Xinhua, 2020) For the Middle East, the pandemic transformed China from just a business partner to a scientific benefactor and collaborator. (Bodetti, 2021)

China reciprocated these gestures and offered medical assistance to Middle Eastern states firstly by offering medical supplies and extending lines of credit in the first phase and through the provisions of vaccines. It also suggested that these initiatives were taken to ‘advance global public health’ under the rubric of the HSR.  Firstly, China assisted Iran and Turkey by providing essential medical supplies like medical masks, test devices and Personal Protective Equipments (PPEs) (Xinhua, 2020: Singh & Gupta, 2020) China sent sterile and antiseptic masks and other medical equipments to states in the Maghreb like Algeria and Mauritania as well. (Chachiza, 2021) It also sent 50 boxes of medical supplies with surgical supplies nad masks to Oman. (Hoffman & Yelinek, 2020) However, the primary focus of China’s pandemic diplomacy was related to China’s provision of vaccines to the region. The United Arab Emirates (UAE) was the first country to approve the Sinopharm vaccine and stated that its efficacy stood at 86%. Once the prerequisite approvals were in place, Bahrain, Egypt and Morocco also agreed to use the China-manufactured vaccines. (El Kadi & Zinser, 2021)

Impact of Chinese Health Diplomacy on HSR

These healthcare initiatives have allowed the widening and deepening of ties between China and the Middle Eastern states. For China, the HSR is an opportunity to resurrect its image in the Post COVID-19 era, where China has been blamed for the onset of the pandemic. Through the HSR initiative, China wants to portray itself as ‘benevolent healthcare provider’ to increase its soft power. It wants to take the lead in ‘perfecting global public health governance’ across the world. (Lancaster, Ruben & Rap-Hooper, 2020)

As far as the Middle East is concerned, China wants to use the HSR to increase its soft power in the region. China has traditionally been viewed favourably by Middle Eastern states like Israel, Lebanon, Turkey and Tunisia (Silver, Devlin & Huang, 2019) and China wants to leverage these favourable ratings for its own benefit. While Chinese scholars have negated this line of argument and stated vociferously that the HSR is for “global public good” because the United States has abdicated global health leadership (Jiahan, 2021) It is certain that a diminishing U.S. presence in the Middle East will allow the rise of China in the region and initiatives like the HSR will aide this development.

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