Articles, Comments

Is Islam an impetus to violence? - Part 4

by Kyle Garvey

29 April, 2006

[ Part 1 - Part 2 - Part 3 ]
 

Discussions and Conclusions

The opinions garnered from the personal research agree with many of the works from the review of literature. First, Muhammad Hussain's opinion that other, similar religions make far fewer acts of violence than Muslims is similar to the thoughts of Sam Harris, who believes that culture is an insufficient excuse for Muslim anger. Harris compared Muslims worldwide to members of a much more peaceful religion, Jains, who were subject to some of the same cultural setbacks (108). Also, Brigitte Gabriel's example of theological support for violence, specifically banners proclaiming Qur'anic agreement with assassinations, aligns with Reuven Firestone's analysis. Firestone wrote that the Muslims "engaging in the violence saw themselves as living according to God's design" (130), an observation with which Gabriel would certainly agree. Abul Kasem's criticism of widespread violence in Islamic history shares many ideas with J.J. Saunders, who describes early Muslim conquests as bloody and anarchic (40). On the other side of the argument, thoughts from Dr. Ervand Abrahamian are similarly seen in the writings of Bernard Lewis. Both indict imperialism and political problems as more realistic catalysts for Muslim violence than the religion itself, and both also criticize the image of Islam as a monolithic and impenetrable civilization. Rev. Patrick Gaffney and Bruce B. Lawrence also show similar thinking, as they both see the religion's public, visible face as the culprit for misunderstanding and stereotype. Dr. Itzchak Weismann's interview and Ladan and Roya Boroumand's "Terror, Islam, and Democracy" each presents a theme of angry, dissatisfied Muslims reacting with violence only to the West's wrongdoing. As Boroumand notes, "the Islamic world has been undergoing a traumatizing encounter with the West" (17). Each expert's ideas can connect to the ideas found in the literature.

The controversy surrounding Islam's relationship to violence can be clearly seen in the personal research. Experts who believe that Islam acts as an impetus to violence link theological and historical concerns with present problems. Dr. Hussein felt also that, considering the widespread effects of other problems, nothing else could keep Islam in its unique, extremely violent position. Gabriel and Kasem agreed that aspects of the religion have supported a significant amount of modern violence. Experts, who disagree, point out weaknesses in this thinking. For Dr. Abrahamian, these include the portrayal of Islam as a single, solid force and as a religion markedly different from any other, both of which he counters. Rev. Gaffney also calls into question the images and impressions in the West of Muslims and violence, considering how irresponsible the study of Islam has become. Finally, Dr. Weismann traces violent acts to the Western aggression and internal problems that cause them, dissenting from any religious causes. These experts, having explained their views of the nature of Islam and violence, together form an essential resource.

After examining in detail the controversy of Islam's relationship to violence, I now feel qualified to make my warranted assertion. To the question, "Is Islam an impetus to violence?" I can respond with an unqualified yes.

The gravity of the current world situation demands an immediate explanation, and the religion of Islam undeniably fits as a motivating factor for violence of all types. The theological components of any one religion, especially its holy book and regardless of its history, population, or cultural situations, act as the primary ballasts for knowledge of the faith as a whole. Sam Harris, religious critic and author of The End of Faith, similarly observes that "there is no substitute for confronting the text itself" (123). The theology of Islam, above all its other aspects, lends itself to violence and, in this way, is able to convict the entire religion. Evidence of violence within the Qur'an and the encouragement of the violent in Qur'anic analysis is staggering, and this issue most strongly leads me to my assertion. A plethora of textual evidence rests in Firestone's fourth category of suras relating to violence, wherein bloodshed is actively and persistently advocated for Muslims. Had these verses not been contained in the holiest book of the religion, believed to be the words of God, and had they not expressed "the most eternal and divine message" regarding religious warfare (Firestone 84), I would still have taken great issue with their writer. Since, however, these deeply violent suras are the basis for a religion, I must be concerned with that belief system's relationship to violence.

Furthermore, these violent verses have not only the potential for violence, but they also hold great momentum. Muslim violence is not a theoretical possibility, held quietly in the words of the Qur'an, but an actuality, supported by countless historical bases. The very first example lies in Muhammad, whose life as Islam's prophet was "a great testament of extreme violence and cruelty" (Hussain). Similar violence has persisted through the ages and recently has even crept into a dangerous relationship with politics in many Middle Eastern countries. Deadly conflicts involve Islam in countries as varied as Sudan, India, Chechnya, Kashmir, Afghanistan, Bosnia, Kosovo, Iraq, and Palestine (Qureshi 12). These examples of unrest may seem coincidental, until their ideological basis becomes apparent. Aspiring not only to eliminate one religion or to control one region, Islam is on a worldwide quest for "unlimited and universal power" (Pipes 269). These historical and political truths further convict the religion. All in all, valid connections throughout the religion's history, and even today, between Islamic theology and the documented savagery of its adherents have convinced me of the role of the faith as an impetus to violence.

In order to resolve the problems associated with Islam, a subject that is extremely sensitive and, if approached incorrectly, potentially explosive, caution and discretion need to be utilized. Due to cultural and political variables in many Arab countries, no successful intervention against violence in Islam can include Israel or the United States. A "joint effort on the part of all Arabs" unites a significant portion of the Muslim world against Israel (Ganim 17). Solidarity with Palestinians fighting to win back their land along with a perceived Islamic struggle at the heart of the conflict are the primary motivations. Additionally, due to recent, highly contested military action against Iraq, as well as its great financial involvement in Israeli affairs, the U.S. is the object of similar antipathy and suspicion in Muslims (Mearsheimer). I believe the United Nations, a multilateral and nondiscriminatory organization, should lead the way in combating the sociological problems associated with the religion. Two taskforces within the UN, the Development Programme and the Educational, Scientific, and Cultural Organization, could work together to lessen traditional Islam's violent influence by organizing and promoting liberal Islam and secularism as alternatives. The project would be financed in the same manner as most of the UN's special programmes: through voluntary contributions from member states. The group or groups that would work on stabilizing Muslim conflicts and their relationship to the religion will almost certainly encounter immediate and intense public pressure. In my opinion, a clear outline of the facts along with distinctions between religion and culture, ethnicity, and race will ensure legitimacy in the project. It is critical that the international community understand that no group can rightly force Muslims to change their religion; once the majority of them understand the costs of Islam to security, safety, and peace, see the alternatives, and regroup, the religion will slowly modernize and appease itself, or it may vanish entirely. President Bush's current foreign policy has destabilized and incensed the Arab world too much for this plan to begin soon. And even after the task is begun, decades will pass before the end result can be seen. However, violent Islam must be dealt with as soon as possible, before it is too late.

Perhaps it is infeasible, or even impossible, to prevent suicide bombers like Marwan Abu Ubeida from carrying out their acts of violence. There will always be murderers; there will always be bombs; and there will always be someone to kill. But, in sorting through the wreckage and dead bodies and blood left in the streets by so many people just like Ubeida, one thing must remain clear: Islam is responsible. To deny this fact - or to delay in accepting it - would be a grave mistake, one that would most certainly sabotage mankind's eternal quest for peace.

Works Cited

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Appendix A

1.   Is Islam an impetus to violence?

2.   Do you see any relationship between the Qur'anic writings on violence and the actual violence of today's terrorists?

3.   Do you think history weakens or reinforces Islam's reputation as a catalyst for violence?

4.   What is your opinion of Islam's political presence?

5.   Do you think that there is a clash of civilizations between Islam and the West?  Is that the cause of violence?