Overcoming postcolonialism

I Overcoming the historical obstacles between Islam and the West

Even though the East and the West both encompass numerous worlds, we can still accept that the West can be characterized as a unified world with a specific identity and Islam can also be considered to be the same. Would the acceptance of this claim necessitate the inevitable clash between the Islamic and western worlds – as was emphasized in the pseudo-theory of Clash of Civilizations? Or is it possible to speak of dialogue and cooperation between these worlds, as is underlined in the theory of Dialogue among Civilizations?

Of course, we must not and cannot ignore the mentality that has been born out of historic events and has made and continues to make interaction between the western and Islamic worlds difficult. History has seen the crusades, which have pitted the Christian West against the Islamic East and have instigated a historic grudge between the adherents of these two worlds. On the other hand, we see the Muslim invasions of the West and even for relatively long periods of time important parts of the West were under Islamic rule. Even though these two experiences had negative emotional impacts, they were sources of immense cultural, intellectual and civilizational influences for both worlds, especially the West. The West has learned much from the Islamic world and Muslims, to such an extent that one cannot deny or ignore the influence of Muslims and Islamic civilization on the process that led to the emergence of the modern world in the West.

The interaction between these two worlds did not stop there. We have again witnessed the catastrophic confrontation between the East and the West, when this time the West confronted the East and the South, including the Islamic world, as a colonizing force and caused severe material and moral destruction.

For more than two centuries, Islamic countries were under the direct exploitation of colonialism. Even in instances where the exploitation was not direct, the people of the Islamic world were subjugated to the rule of tyrannical and corrupt governments who were affiliated with the West. Such governments were not representatives of their people, but would merely secure the material and strategic interests of western powers in their countries and the region.

At the same time, movements were formed in the Islamic world, some of which were influenced by Islamic ideology, while others had non-Islamic ideologies that were borrowed from the West, although then used against the West. All of these movements saw the colonial aspect of the West and shared their skepticism and animosity towards it. In today’s world, where communication barriers have been removed or greatly reduced, a new approach must be formulated in which both worlds can mutually benefit.

Currently, a large number of Muslims live in Europe and western countries. Unfortunately, they face problems, most of which stem from historical and emotional factors. One reason for such problems is the misunderstanding and misconception of western governments and systems that view Muslims not as first-class citizens, but as aliens who threaten the civil and intellectual independence of the West. Thus, Muslims are either blatantly or tacitly put under emotional, political and social pressure. On the other hand, some Muslims still view western governments as establishments which, outside of their borders, approach Muslims with a colonial mindset, taking control of their material and intellectual resources while imposing on them tyrannical and corrupt governments that abolish their rights and humiliate them. These are matters that need to change if we envision a better situation for both sides. But I would like to look at the situation from a different angle from which it can be more promising.

II Common grounds for dialogue between Islam and the West

If we could surpass the historical obstacles and look deeply into the situation, we would realize that the Islamic world is actually the only world with which the West could have a direct dialogue. The fact that the Middle East, and especially Iran, was a pathway for European travellers to India, China and the Far East should not be taken as a mere historical and geographical reality that lies in the past. But in this, there lies a mystery which, if explored tactfully, could open our horizons to a more pleasant and promising situation.

Due to political reasons, the West made an attempt to directly engage the Far East and India while side-stepping the Islamic world. However, this attempt has remained at the level of the elite, and will continue to do so and will not result in wider understanding between the two worlds at the level of the general public.

I am proposing that the dialogue with the Islamic world will fill the western culture with fresh air, and this fresh air will become commonplace to the general public. I will briefly touch upon a few common grounds on which this dialogue could be based.

Both worlds rely on Abrahamic faiths that have a lot in common and these commonalities lie within the spirit of these faiths. Christianity, Judaism and Islam, these three monotheistic religions share most of the intellectual and spiritual aspects among themselves. In particular, it would be impossible to overlook the great influence of Muslim intellectuals and philosophers on major western philosophers and jurists.

Of course, the common roots of western culture, civilization and knowledge, meaning Greek, Latin, Judaic and Christian heritage, have not resulted in harmonized and homogenous thoughts. The divergence in western culture and thought is so great that one should exercise due caution when addressing this historical and cultural unit as the ‘West’. Though we might be able to speak of this continuous entity with 2,500 years of civilization as the ‘West’, we must not neglect the diversity that exists within this unity. The West has a diversity that does not stand in the face of its unity, and the same is true for the East. This diversity that exists within each of the eastern and western worlds can pave the way for easier and enhanced understanding of one another, and strengthen both sides in discovering their shortcomings.

For attaining a better understanding among the West and the East generally, and the West and the world of Islam in particular, while respecting each other’s particular identities and living in security and peace, we ought to take into consideration certain important points.

The two worlds should overcome the negative effects of the historical conflicts and put aside the hostilities that have no roots in the depth of their own culture. In this regard, we should not neglect the negative impact of fanatic, extremist and violent groups that always beat the drum of conflict and hostility and are easily used by those powers who promote their interests through war and conflict between Islam and Christianity. The most recent example of such madness was the intention to burn the Holy Quran and those criminal and contemptuous actions related to that. This awakened and shocked Muslims around the world and the Christians also took an appropriate stance against it. We the Muslims should not relate this notorious and criminal action to the great religion of Christianity and the devoted and wise Christians.

From the standpoint of non-western civilization and thought, including the Islamic civilization, we need to review and reconsider some of our position and approaches. These include:

Differentiating between the true Islam and what has occurred in the course of history under the name of Islam; in this context a courageous and dynamic Ijtihad, mindful of contemporary time and place, is much needed;

III Promotion of dialogue in light of new developments in the Middle East

Justice and compassion that are so vital in all great world religions as well as profound cultural traditions, play a significant role in promoting peace among nations and recognizing and enhancing human rights and dignity. At this critical juncture, dialogue among Islam and the West can provide a remedy for the crisis that has lasted for centuries and even has become worse and more dangerous in recent years. Such a dialogue can be successful only if it is based on equality of all human beings and nations and on respect for human rights and democracy, domestically and internationally.

The movements which have brought an end to lifelong brutal regimes in the Middle East and transformed many Arab countries over the last 16 months have been among the most thought-provoking political developments in the past half a century. In these massive and non-violent uprisings people have targeted dictatorship, corruption, discrimination and dependency and have participated in free and fair elections. Now their great aspiration is establishing a new society based on democratic values consistent with the Islamic tenets and their own cultural characteristics.

These developments have opened new horizons for dialogue and understanding with the West. The former regimes did not engage in dialogue with the West; rather they adopted its policies in line with domineering powers. Current developments can create more suitable circumstances for constructive dialogue because:

In relations with social and cultural affairs, these nations now are actively involved in reconstructing and reasserting their negated and humiliated identities;

Yet, there are challenges and hope. These political transformations which are founded on tangible and objective needs of society and take Islam as the main source for identity should be consistent with the true Islam: the Islam that insists on democratic values and respects sovereignty of humans over their destiny and that conditions powers of rulers to the people’s will and vote. Once the Middle East, which is the cradle of great divine religions, comes to terms with the two elements of democracy and religiosity, then one can hope for a stable and prosperous future for the region.

By the same token, such developments can pave the way for meaningful interactions and better mutual understanding, provided that a new approach toward Muslims be adopted by the West.

Such an imperative requires:

Regarding Islam as the main source of identity and aspiration, and accepting Muslims’ religious identity and respecting their values and actions rather than imposing western norms;

Finally, I would like to reiterate that a culture of dialogue and peace, founded on inclusion, mutual recognition and respect, and embracing diversity is a key contributing factor to overcome violence and conflict, which are often fueled by humiliation and anger caused by injustice, discrimination and occupation. I hope this significant meeting takes great steps in promoting dialogue among cultures and civilizations and enhancing justice, freedom and human rights, all around the world.

Thank you and God bless you!