Pride vs. Fanaticism in Islam

Outline:

Sources of Pride:

Submission

Spiritual Discipline

Worship

Self-discipline

Social Morality

Social Justice

Community Support

Worldwide Fellowship

Social Structure

“Masculine” Atmosphere

Divine Revelation

Eternal Reward

Global Mission

Fanatical Distortions

              “Church-State” Relationship

              “Jihad”

              “Umma”

              Mission

              Eternal Reward

              Obedience

              Lack of Self-Criticism

The town where I lived in India was fifty percent Muslim.   Both in my parish ministry and in my teaching ministry, I have had on-going relationships with Muslims.   As part of my teaching of World Religions, I have had Muslim students and guest speakers.   One constant characteristic of all the Muslims I have known has been their pride in their religion.   Islam is the one faith that has never been supplanted (except by military force) where it has been planted.   Certainly one reason for this strength is the pride which it engenders in its adherents.

Among Christians, one does not see much evidence of pride like this.   We are much more critical of our religion and of our society.   No doubt, this critique derives from our high standards based on the Bible and the consequent prophetic tradition calling the faith to repentance.    However, one result of this continuous critique is a certain shame and embarrassment about the faith.  

In contrast, Muslims feel motivated and responsible to praise their faith and their society.   In this brief article, I propose to outline some of the many aspects of their faith about which Muslims are justifiably and openly proud.   I will then point out how these same feelings and characteristics have also resulted in some of the shocking fanaticism that we have witnessed in recent years.   I feel it is important that we appreciate both the great strengths of the religion as well as its glaring problems.   In fact, the one is the flip side of the coin from the other.   We cannot understand Muslim fanaticism without first understanding Muslim pride.

Sources of Pride

Submission:

“Islam” means “submission.”   A Muslim is a person who is obedient to the will of God (in Arabic:   “ All ah”).   The attitude of submission to God is admirable and powerful.   For the Muslim, the story of Abraham’s willingness to sacrifice his only son (in the Koran:   Ishmael) is the paradigm of the faith.

One of the most revealing experiences one can have of another religion is to attend a funeral.   When I was a missionary in India , a middle aged, respected Muslim with several small children had a heart attack and suddenly died.   In this situation, in a Hindu or Christian family there would be weeping and even wailing.   However, when I walked into the Muslim home, there was total silence.   The casket was placed in the main room with a dividing curtain hung so that the women would have privacy.   The men were sitting in the room, some kneeling and some squatting.   All of them occasionally lifted their hands and bowed their heads to the floor in the Muslim gesture of prayer, symbolizing submission:   God has willed, we submit.

Muslims have good reason to be proud of the spirit of submission that they have at the heart of their religion.   They would say that submission to the will of God is the heart and core of any true faith.   In Islam, they cultivate this attitude and practice.

Spiritual Discipline:

The attitude of submission is not a natural attitude in humans.   We are naturally self-seeking and self-centered.   For Muslims, the law is the necessary control on human nature.    It is the gift from God to keep us on the path of self-control and social harmony.

One control is the call to pray to God five times a day.   In Muslim countries, this call can be heard from dawn to dusk.   The whole society will come to a stop in order to remember God and our responsibility/accountability before Him.   If one is doing something displeasing – or even thinking to do it, the call from the minaret and the moment on one’s knees are gracious opportunities to return to the path of righteousness before God.  

Islam is intent not to be a one-day or a one-hour religion.   It is a faith lived in continual awareness of the Presence of God.   That is why Muslims wear the cap, as a reminder that we are continually in God’s Presence and must cover our hear in humility before Him.   Islam recognizes that we need the law to keep our sinful nature under control.   They thank God for His gracious laws to guide and remind us.

Worship:

Another way in which this attitude of submission is inculcated in Islam is through their practices of worship.   I mentioned their gestures of worship.   Ritual gestures both express and evoke emotions.   Muslim gestures of worship aim to develop a spiritual attitude of submission.   The piety of a Muslim is judged by the size of the callous on his forehead from all the bowing to the ground.

Muslim worship, particularly on Friday noon , is corporate.   Similarly, the great Haj to Mecca once in a lifetime if health and wealth allow is a great corporate experience with millions of Muslims from around the world.   Muslim worship arouses a deep sense of camaraderie and mutual respect, as all encourage each other in piety and obedience.   Such attitudes are not natural, but Islam is highly successful in producing them in its adherents.   They have reason to be proud of their worship forms and effects.

Self-discipline:

A major function of religions around the world is to teach self-discipline.   Islam has several practices that produce this attitude admirably.   Muslims are expected to donate   two and a half percent of their income to the poor.    Intoxicating drinks and pornography and prostitution are banned in a Muslim country.   The baser urges of the human nature are curbed and the better virtues expected.

The month of Ramadan is a great teacher of self-discipline.   Muslims fast from dawn to sunset.   Since Ramadan runs according to a lunar calendar, sometimes it comes during the hottest time of the year.   Many Muslim countries are in hot climates, and pious Muslims won’t even take a drink of water during their work day.   Of course, the elderly   and the ill and children and pregnant women are exempted from this fast, but everyone wishes they could participate in this corporate commitment to self-discipline.   What other religion can boast such a wholesome practice of and commitment to self-discipline?

Social Morality:

Not only does Islam discipline personal morality, it also recognizes the need for social morality.    It is a comprehensive religion determining proper activity in every sphere of its adherent’s life.   Politically, economically, and socially, the laws of the state should implement the laws of the religion.   The Koran is the law book of the state, and the mullahs and imams are the interpreters and enforcers of the law.  

In any society, there is a trade-off between security and freedom.   In the West, we have tended to emphasize a restriction of government’s intrusion into our private lives, even if it means the spread of unwholesome influences and practices in our environment.   We let people dress the way they wish for the most part, even if it causes social problems.   We give freedom for almost any lifestyle choice.   We don’t want to infringe on people’s personal freedom.

However, in an Islamic society, if a certain lifestyle or influence or practice is considered unwholesome, it is simply banned.   Why should we allow movies or internet access or literature or speeches that promote immorality?   Muslims have decided on security over against freedom, as of maximum benefit to society.

Social Justice:

The Nation of Islam, founded by Elijah Muhammad and presently headed by Louis Farakkhan, has never been accepted by orthodox Islam.   Why?   The primary reason is that the Nation promotes racism.   Islam is committed to social equality among all people.   When Malcolm X was on his Haj to Mecca , he converted to orthodox Islam.   In those weeks, he experienced that people from all races could live in harmony.   Of course, when he tried to move the Nation away from racism on his return, he was assassinated.

Ramadan is a time of “Christmas spirit” in the regular practice of Islam.   During this month, people reconcile and give to the poor and reflect on their lives.   In a Muslim society, it is the time to reflect on issues of social justice and equality.   Usury is banned in a Muslim society, as it enables the rich to grow richer at the expense of the poor.

One time in India when I got a flat tire, I lacerated my foot trying to remove a lug nut.   There was an elderly Muslim doctor in the village.   As he sewed up my cut, he reminisced on his life.   At one point, he said, “I have gained goodly wealth, and I have been able to help many people in my life.”   At this, he abruptly stopped and lifted his hands in prayer, for a good minute.   Then he said, “No, no.   I have not done anything.   I have only been a postman.”   I’ve always remembered this magnificent analogy of stewardship.   We don’t thank the postman.   We thank the one who sent gift.   Whatever we have to give, we have it only as postmen, humbly and faithfully delivering what God has entrusted to us.

Community Support:

Muslims are deeply committed to each other.   One of the great attractions to joining the Islamic faith is the community support that one receives.   Muslims will always support each other.   Especially people whose lives are out of control, they find strength and hope in knowing that others will keep them on the correct path.   They value the law and the supervision.   They don’t know how to judge right and wrong on their own.   They know their life is out of control and self-destructing.   They can relax in trusting the community committed to them.

I mentioned that I have Muslim speakers in my World Religions course.   One time a Muslim speaker was accompanied by a couple of Christians who had befriended him.   Afterwards I spoke with these friends.   One related that on one occasion he had said to the man:   “I love you, ____.”   The speaker’s response was:   “I can’t say that to you.   You are not a Muslim.”   Muslims acknowledge a relationship and commitment to fellow Muslims that will not and cannot be there with anyone else.   They are proud of this commitment and this community.

Worldwide Fellowship:

This community fellowship is called the “umma.”   The umma refers to the local mosque fellowship all the way up to the worldwide fellowship.   All Muslims are brothers.   A Muslim can go anywhere in the world and find a community ready to take him in.   They are one body, and each part is there to help the other.   Historically and currently, there are sharp and vicious divisions among Muslims that have led to wars and assassinations.   However, let anyone else attack a Muslim…..

The great experience of this worldwide fellowship is on the Haj, of course.    Everyone wears the same white robe of the pilgrim.   You don’t know who is rich or famous or powerful among the more than three million that are gathered.   Only when someone turns around after worship might you know his nationality.   In the worship, everyone is bowing together before God equally and reverently.

Muslims will travel to other nations to participate in fellow Muslims’ struggles.   Every Muslim’s struggle is the struggle of the whole body.   Muslim nations will use their economic might to pressure countries that are mistreating their Muslim citizens.   In contrast, Christians typically are hardly aware and hardly care about the sufferings of Christians in other lands.   They wouldn’t expect their government to do anything to the governments that are oppressing Christians.   But Muslims are proud that they can count on worldwide support and they are proud to provide it.

Social Structure:

One area where Islam is often faulted in the West is their social structure, particularly the place of women.   Much can be said on this topic.   I will outline a few points.   For one thing, Muhammad brought a great deal of security and respect for women in his day.   For another, if you ask a Muslim woman, 90% of them will say they are happy in their society.   They may not have our Western freedoms, but they also don’t have to deal with our Western insecurities and harassments.   The safest place for a woman in the world is in a Muslim society.

The social structure is patriarchal.   Muslim women do suffer at the hands of oppressive and abusive husbands.   Divorce is very difficult and typically at the cost of her role as mother.   Yet, any society must decide who is to suffer when a marriage is dysfunctional.   In Western society, we have decided that it is the children who may need to suffer as the couple divorces.   In Islamic society, they have decided that the adults – and particularly the women - must suffer through it for the sake of the children.

We must also recognize that there are vast differences in this matter among Muslim societies.   In Turkey , for example, women have basically the same freedoms and opportunities as in the West.   Muslim women have been the heads of State in Muslim countries like Pakistan and in Indonesia - something the USA has yet to achieve.   Muslims would say that the role of women is not clearly dictated by Islam.   Rather, the principles of respect and protection are stipulated, and different cultures apply these principles in different ways.   In short, Muslim families are stable, and they are proud of it.

“Masculine” Atmosphere:

I mentioned above about the patriarchal character of Islamic society.   This is true also of their religious life.   Islam is the one religion that has a “masculine” flavor to it.   Other religions emphasize so-called feminine virtues such as compassion and forgiveness and love.   Islam emphasizes more masculine virtues such as sacrifice and obedience and protection.

The world renowned anthropologist Margaret Mead has observed that the major decision every society must make is what to do with male aggressiveness.   In most religions, they try to tone it down and suppress it.    In Islam, they try to channel it.   Islam calls men to be its leaders and defenders and promoters.   Compare who is at worship in other religions and who is at worship when Islam gathers.   Islam uniquely calls men to be men, and they respond.

Once you have heard the unified groan of Muslim men at the conclusion of their worship in the mosque, you will never forget it.   You will sense the religion’s strength and power. Muslim men are proud of their religion, and they are willing and eager to sacrifice for it.

Divine Revelation:

So far, we have been looking at sociological dimensions of Muslims’ pride in their religion.   Of course, all this sociology is irrelevant if the religion is not true, if it is not God-given.   Muslims believe that their religion is the one true religion that has always existed.   Adam and Noah and Moses and David and John the Baptist and Jesus were all Muslims according to the Koran.   They were true prophets of God.   Muhammad is the final prophet because God miraculously brought the eternal Koran to earth through him.  

All the other prophets’ witness was confined geographically.   They were sent to a particular people, and people were accountable to obey that call to Islam.   Now all people are responsible to heed the call of the Koran.   No new prophets are needed.   No corruption of the revelation will happen any more.   Even if every book of the Koran would disappear, millions of Muslims around the world have memorized it.   God has seen to it that His revelation is clear and perfect and intact.

The Koran is the one miracle of Muhammad.   He was an illiterate merchant, yet he produced a literary work that is unsurpassed in its poetic beauty and grammatical perfection.   There are several theories as to how God brought this flawless book from heaven to earth through this final prophet.   What matters to the Muslim is that we have it to treasure and obey.  

In observance of the second commandment (in some renderings of the Decalogue), they will have no images or pictures in their homes or mosques.   Instead, they will decorate their walls with magnificently calligraphied verses of the Koran.   They are graciously surrounded by the incarnation of heaven on earth.   The divine Koran is the Muslims’ joy and pride.

Eternal Reward:

A Muslim lives his/her life in the view of eternity.   They are constantly aware of the Final Judgement that each person must face.    Those who have worshiped and served someone other than God alone will be condemned to hell.  

Every Muslim will have to face the eternal Judgment Seat.   The book of his life will be opened, and God will read all that he did whether good or bad.   Each will be punished for the sins s/he has committed until the price has been paid and s/he can be permitted to enter Paradise .

Muslims believe that God will judge justly.   They find comfort and confidence in the fact that the great emphasis of the Koran is on God’s mercy.   Most of the names for God in the Koran emphasize this characteristic, his compassion and mercy and goodness.

After the recent terrorist attacks, I spoke on the phone with a Muslim speaker in my courses.   I expressed concern for his safety in case there were anti-Arab American activities.   He simply said, “Herb, you should know us Muslims.   We know that one day we all must die.   We all must face our judgement.   That is a matter of all eternity.   When it happens, does not matter.”  

Muslims have a sense of perspective on life that only a profound awareness of eternity can bring.   This is the awareness that is behind the frequently heard quote of an Arab Muslim to an American journalist:   “The difference between you Americans and us is that you love life and we love death.”

Global Mission :

With all of this, it is quite clear why Muslims feel called by God to a global mission.   They are convinced that this is the one religion of God.   If the world would follow Islam, there would be universal equality and peace and justice.   They will point to times in history where Muslim societies prospered in the arts and philosophy and wealth and where even Christians and Jews lived in peace.   Islam is their gift to the world.   Islam is entrusted to them by God for the sake of the world.   They are accountable to spread and share it.

Islam does not typically have missionaries.   Throughout history it has spread in two ways.   One way is through the average Muslim.   They are proud of their religion.   They are convinced of its divine truth.   They want others to share in its joy and privilege.   Traveling merchants were the greatest apostles of the faith.   It’s so unusual to find people devoutly proud of their faith.    People are curious and inquire and become convinced.

The other way it spread is through the example of its worth.   In the early eighth century, Islam spread rapidly over North Africa primarily because it solved so many social ills.   Certainly, Muslim warriors conquered these lands, but among the common people Islam was welcomed.   The people of Mecca saw the difference in the life of Medina and invited Muhammad back to their city, and so it was across northern Africa .   So it will be across the world, Muslims believe and pray and labor.

Fanatical Distortions

We have seen above in how many ways Muslims are proud of their faith.   The religion is admirable and praiseworthy in many ways.   We can understand why they want to protect its purity and share it with the world.

However, this same pride can lead to fanaticism.   The flip side of the coin can be a ferocity and singlemindedness that ends up violating the fundamental principles of the faith.   Of course, this process is not peculiar to Islam.   We call it fundamentalism.   It is very tricky to be tolerant of that which one considers untrue and unwholesome and evil.  

How does pride slip over into fanaticism in Islam?   What are the aspects of Islam that lend themselves to this distortion?   What are the roots of fanaticism in the very soil of the faith?

“Church-State” Relationship:

Islam does not see religion and government and society as separate and distinct.   Whatever they see of Western culture or government action they see as “Christian.”   America is viewed as a “Christian state.”   One can imagine their view of Christianity, for example, when they see what is produced by our American media.   When we say that the war against terrorism is not a religious war, that is nonsense to the Muslim.   In Islamic understanding, everything that a country does is religious.   One might argue, therefore, that the fundamental conflict today is not between Christianity and Islam but between a secular view of government and a religious view.  

The term “Church-State” obviously is not a Muslim term.   One might call it a religious state or a theocratic government.   The concept in Islam is that the state must be in the service of the religion.   Government power is given by God to carry out His will.   Therefore, the laws of the Koran are the laws of the state, interpreted by the religious leaders.

This “church-state” relationship characterized Christianity as well until the founding of the American experiment.   That is why Pope Innocent III could call upon the governments of Europe to empty their prisons and send mobs of scoundrels to raid the Middle East and restore the Holy Land to Christian hands.   We are ashamed at the actions of these Crusaders in the name of Christ, and Muslims have never forgotten what Christian governments did to them:   pillaging and raping and killing and destroying a magnificent culture.

The same danger exists in contemporary Islam.   Religion can be used for political purposes.   One can do anything if it is done in the name of God, even terrorist acts killing thousands of innocent people.   Such activity is directly contrary to the clear precepts of the Koran, and is condemned by the vast majority of Muslims around the world.   Yet, if someone can use religion to promote a political agenda, he has a powerful tool in his hand.

Islam understands the military and the government and the judiciary to be parts of the religion.   They are to serve the interests of the religion, to protect its purity and promote its spread.   They are to remove idolatry (like the ancient Buddhist statues in Afghanistan ).   They are to punish Islam’s detractors (like Salmon Rushdie) and defectors (like converts to Christianity).   They are to battle its enemies (like Western Christianity).   Propagation of a false religion or of impure morals is not to be allowed, for the sake of the true religion’s safety and purity.

Clearly, such aspects of Islam are susceptible to fanaticism.   The government – or even a charismatic individual – can do anything if it is done in the name and for the sake of Islam.

“Jihad:”

The same danger arises with the Muslim concept of “Jihad,” or Holy War.   The term is used in the Koran both for a military struggle and for a personal spiritual struggle.   In both cases, it is the struggle against evil.   In the military struggle, it is supposed to be a response to a military threat against Islam, and the Koran stipulates certain conditions and restrictions (such as the protection of non-combatants).  

As we have seen, the state and the religion are one.   In the case of an official “jihad,” it must be called by the religious leader.   When a government leader (like Sadam Hussein) or a private leader (like Osama bin Laden) calls for a jihad, it is invalid in orthodox Islam.   Muslims are not obligated to respond.

However, if a Muslim believes that a true jihad has been called (because he believes his leader has a word from God), he is obligated to sacrifice all in its cause.   He is eternally accountable before God to defend the faith at any and every cost.   There are roots of rampant fanaticism in the Koranic concept of jihad, and we have been experiencing it around the world in recent years.   Devout and frustrated Muslims around the world have heeded the illegitimate call to jihad and given their lives – and the lives of many others - in its service.

“Umma:”

We discussed above how the Muslim concept of “umma” calls Muslims to a worldwide commitment on each other’s behalf.   When combined with the concepts of the religious state and the sacred jihad, one has a powerful call to leave all behind and fight for Islam wherever it is threatened in the world.   For Muslims, this call is a “gut reaction.”  

I use the illustration of a family member who may be a real jerk.   Even if he deserves to get beaten up, you would instinctively come to his defense if someone tried to attack him.   You would say that this is a family matter, and you will deal with it.   In the same way, Muslims instinctively – and religiously – feel called to each other’s defense, even when the Muslim is in the wrong.   Even if they were convinced that bin Laden was guilty of horrific terrorism, the Taliban find it unconscionable to turn over him over to the infidels:   “We will deal with our brother.”

In a class discussion, we had asked another Muslim guest speaker if Osama bin Laden was a Muslim.   He said, “As long as he does not deny the Islamic confession of faith (‘ All ah is God and Muhammad is His prophet.’), he is a Muslim.   He is in the circle of Islam.”   In contrast, Christians might well say that Jeffrey Dahmer and Ted Bundy and Timothy McVeigh were not Christians, even though they had been baptized.   Their actions had denied their faith.   Christians might would try to get such evil individuals to repent and be restored, but they would not be considered within the “circle” of Christianity.

Mission :

The fanatical factions of Islam, then, have a worldwide mission.   They want to drive a wedge between the West and Islam.   They want the true enemy of Islam to be recognized.   Only then can Islam gather itself for its worldwide mission.

I mentioned the conversation that I had with the Muslim speaker after the World Trade Center attacks.   In that conversation, he stated that his view and the view of his community was that these events were a continuation of the Crusades.   Once again, powerful Western forces – cultural, ideological, economic, political, and military - were attempting to set the Western world on the path of annihilating Islam around the world.  

From the perspective of the fanatics, the Islamic governments that are allowing Western influences to corrupt their societies and are condoning attacks on a fellow Muslim nation, are almost as reprehensible as the Western governments themselves.   They feel called to purify Islam.   They want Western troops and movies and values out of the Muslim world.   They want to establish the society that God has commanded in the Koran.   Then the world will see true Islam and recognize its worth, just as at the time of Muhammad.

Osama bin Laden has made this agenda very clear.   The terrorist attacks are typically directed against symbols of Western cultural imperialism.   For the sake of Islam’s divine mission to the world, the fanatic feels called and responsible to protect its interests and promote its interests at any cost.   Bin Laden calls for a jihad and states:

“By God’s leave, we call on every Muslim who believes in God and hopes for reward to obey God’s command and plunder their possessions wherever he finds them and whenever he can.   Likewise, we call on the Muslim ulema (council of religious leaders) and leaders and youths and soldiers to launch attacks against the armies of the American devils and against those who are allied with them, from among the helpers of Satan.”

              (“The Oregonian,” 9-28-01 )

Eternal Reward:

In the Koran, there are only two instances where people who die will definitely be rewarded with heaven.   One is if one dies while on a Haj.   The other is if one dies in a jihad.   In fact, it is popularly understood that not only the martyr is rewarded but his entire family receives the merits of his ultimate sacrifice for the faith.   Therefore, one reads about a martyr’s family rejoicing over his death, for now their eternal reward is certain.   The fanatical terrorist can become a hero among those who believe he died in a jihad.

In the instructions found for those who carried out the attacks on September 11 th , they are told to bear their chests when the moment of impact comes and call out “In the Name of All ah.”    As we have seen, every pious Muslim lives life in the clear view of eternity and God’s eternal judgement.   The hope of heaven also motivated the September 11 th suicide bombers, according to the document cited above:

“Everybody hates death, fears death.   But only those believers who know the life after death and the reward after death, would be ones who will be seeking death…. Purify your heart and clean it from all earthly matters.   The time of fun and waste has gone.   The time of judgment has arrived…. Keep a very open mind, keep a very open heart of what you are to face.   You will be entering paradise.   You will be entering the happiest life, everlasting life.”

The document concludes:   “There is no God but God,   I being a sinner.   We are of God, and to God we return.”

Obedience:

At the start of the article, I spoke of “Islam” meaning “submission.”   This theme of obedience applies not just to God but also to His ancient prophets and His contemporary spokespersons.   If a Muslim thinks that someone is speaking a word from God, he is obligated to obey that word.

Obedience is not a virtue our Western society cultivates.   However, in many other societies still today it is central to people’s thinking and doing.   They trust their authorities.   They exist for the sake of their group’s interests.   They would be shamed before their group if they disobeyed or put their personal interests first.   They would be judged by God eternally.   Their leader’s word is law.

There is a story out of the Crusades about a contest called between the Christian general and Saluddin, the great Muslim general. Which army is the most powerful?   The Christian general called on his archers and javelin throwers and other soldiers to demonstrate their prowess.   Saluddin reportedly called in a half dozen of his men.   At the nod of Saluddin’s head, all six fell on their swords.   Saluddin said, “That’s my power.”

Once again, from “The Oregonian” (October 9 th ):

Khan Wali, a 22-year-old student in a religious school, said he would soon join the fight against America .   “I am just waiting for my teacher to give the word,” he said.   “Fighting the enemies of Islam is my duty.   And giving my life, if it comes to that, is a small price to pay for an eternity in paradise.”

It’s pride turned to fanaticism.

Lack of Self-Criticism:

At the start of this article, I mentioned how proud Muslims are of their faith.   Their assertion of its universality is based in their conviction of its divine origin.   Therefore, their community and their Scriptures also are divinely ordained:

You are the best community that has been raised up for mankind.   Your task is to enjoin righteousness on all and prevent them from misdeeds, and believe in All ah. (Koran, 3:110)

They are the community that knows and lives the laws ordained by God.

A consequence of this conviction, however, is a lack of self-criticism.   I was discussing the situation with bin Laden with a Muslim socio-political leader from Pakistan recently.   I asked him if any Muslim clerics had raised the question, “What is wrong with our faith that we would have produced such terrorists.”   He replied, “That is the big problem.   We just don’t ask that question.”

Jews and Christians have a long tradition of self-criticism.   Every Yom Kippur, for example, Jews repent not only for themselves individually but also for their community failures as a whole.   Christians are continually critiquing their faith – almost to a fault, as I mentioned also at the start of this article, and it has led to major changes in Western society:   racial issues, women’s issues, slavery, anti-Semitism, etc.

These religions have a prophetic tradition in the sense of a critique of the religion and the society.   Muslims believe that no further prophets are necessary now that they have the perfect Koran. They believe that they have the perfect laws for any society for all time.   Their responsibility now is simply to preserve and apply these laws, not to critique or change them.   The Judaeo-Christian tradition, in contrast, sees God continually interacting with an unfolding history, so social change is expected and demanded.

There is an old psychological principle that our strength is also our weakness.   Arrogance, for example, is the flipside of confidence, as is conviction for intolerance and patience for cowardice.   Is fanaticism the flipside of pride?   Is it, then, endemic to the Muslim faith?   How can one have pride and yet avoid fanaticism?   These are issues that outsiders may well observe and lovingly raise, but only Muslims can decide and address.

Herbert Hoefer

Concordia University-Portland

November 13, 2001