Islam Is Compatible With Democracy

[Freeman]

Good interview with Islamic scholar.

Interview with Nader Hashemi
On the Compatibility of Islam and Democracy

In this interview with Lewis Gropp, Nader Hashemi, a leading scholar on Islam and secularism, says that the two are far from being incompatible – and that the West has to accept its share of responsibility for the revival of anti-democratic forces in the Islamic world

In your book, "Islam, Secularism and Liberal Democracy" you write about Muslim societies and democracy. What do you tell people that categorically state that Islam and democracy will always be at odds because of Islam's supposed inherent anti-democratic nature?
Nader Hashemi: I tell these people two things: First, you need to study history, and second, you need to overcome your Islamophobic prejudices. It should be remembered that not long ago similar arguments were advanced that claimed that Catholicism had an "inherent anti-democratic nature" and thus Catholic-majority societies could not democratize. How many people would make this claim today and be taken seriously? These arguments, if you think about them seriously, are spurious because they are based on the unexamined assumption that religion, in this case Islam, is fossilized and unchanging.

Where, for example, has Islam proven to be compatible with democracy?
Hashemi: According to most recent rankings by Freedom House, a respected non-governmental organization that monitors global democratic development, over half of the global Muslim population – about 800 million – is located in countries that are listed as "free" or "partly free". Indonesia, for example, the most populous Muslim country in the world, receives very high scores for both civil rights and political rights, a remarkable achievement for a country that about a decade ago underwent a democratic transition, after decades of authoritarian rule. A similar story can be told about Turkey today, which also gets very respectable scores from Freedom House for democratic development. Although there has been some backsliding in recent years by the AK Party.

What is especially noteworthy about these recent gains for democracy in both of these important Muslim-majority countries is that these recent gains for democracy have been as direct result of the political participation of Muslim intellectuals and religious-based parties. This fact shatters long standing modernization theory and Orientalist assumptions about Islam and the supposed inherent dangers of introducing Muslims values into politics.
The claim – which is still widely believed today – is that these traditional Muslim values were fossilized and unable to adapt to modernity and thus the only hope lay with overtly secular, pro-Western parties, institutions and intellectuals who could lead the Muslim world toward democracy, modernity and progress. The empirical evidence, as we enter the 21st century, suggests otherwise.
I would also like to point to the case of contemporary Iran. The leaders of Iran's Green Movement and its leading intellectuals are mostly religiously pious and practicing Muslims and by the standards of Europe they are very socially conservative. Nonetheless, they have all reconciled their understanding of Islam with secularism, human rights, democracy and gender equality.

The Arab Spring, I believe, will confirm this trend, as Islamist parties compete for political office and struggle to reconcile their ideological background and socially conservative political agenda with the demands of government complex and modern society. The positive role that Ennahda has played so far in Tunisia's democratic transition certainly gives one hope but of course there are no guarantees.

The end of any judicial system is equality and justice for all individuals subject to it. But under Sharia law, all non-Muslims will always be second-class citizens, at best. Is it really better to reform an unjust system to a less unjust system instead of working for a religiously neutral judicial system under which all subjects are treated equal? Sharia law will always discriminate against religious minorities – so why not advocate democracy, as we know it, straight away?
Hashemi: This is an excellent question whose answer should come from Muslim themselves. Any modern legal system in the Muslim world that seeks to draw upon Shariah law will have to deal with the principle of equality for non-Muslims and justice for religious minorities. There is no avoiding these important ethical issues. I would also add the status of women under Shariah law as well leaves a lot to be desired.

But I notice you twice use the term "always" when discussing this topic. You affirm that Shariah law will "always" view non-Muslims as second class citizens and it will "always" discriminate against religious minorities. This suggests a certain essentialized and fossilized view about Islam; that it is – allegedly – forever struck in a pre-modern mindset and that it cannot evolve, adapt or reform itself due to its basic nature. I totally reject this understanding and approach to Islam. In fact it reminds me of the famous line from Lord Cromer, the British colonial administrator in Egypt, who quipped that "Islam reformed is Islam no longer."
Again, Islam in general and its legal system in particular are subject to human interpretation. Beyond a basic set of principles, everything else is up for grabs and is subject to revision, transformation and re-thinking – by human beings – residing in a particular historical, political and socio-economic contexts. Secondly, when you suggest that it is better to disregard Islamic heritage and in exchange "advocate democracy, as we know it, straight away" you ignore the critical issue of cultural identity. Every society has a history, a heritage and an identity that is fluid that cannot be wished away.
In the case of Muslim societies today, due to a very troubled history with external powers over the past 200 years and the rise of globalization, affirming a distinct cultural identity in the face of Western hegemony has become an important political theme in Muslim societies. The more the West tells Muslims to abandon Islam and to imitate "us", the more the Muslim world will push back.

On the Compatibility of Islam and Democracy

 

[Fishlore]

Good interview with Islamic scholar.

Interview with Nader Hashemi
On the Compatibility of Islam and Democracy

In this interview with Lewis Gropp, Nader Hashemi, a leading scholar on Islam and secularism, says that the two are far from being incompatible – and that the West has to accept its share of responsibility for the revival of anti-democratic forces in the Islamic world

In your book, "Islam, Secularism and Liberal Democracy" you write about Muslim societies and democracy. What do you tell people that categorically state that Islam and democracy will always be at odds because of Islam's supposed inherent anti-democratic nature?
Nader Hashemi: I tell these people two things: First, you need to study history, and second, you need to overcome your Islamophobic prejudices. It should be remembered that not long ago similar arguments were advanced that claimed that Catholicism had an "inherent anti-democratic nature" and thus Catholic-majority societies could not democratize. How many people would make this claim today and be taken seriously? These arguments, if you think about them seriously, are spurious because they are based on the unexamined assumption that religion, in this case Islam, is fossilized and unchanging.

Where, for example, has Islam proven to be compatible with democracy?
Hashemi: According to most recent rankings by Freedom House, a respected non-governmental organization that monitors global democratic development, over half of the global Muslim population – about 800 million – is located in countries that are listed as "free" or "partly free". Indonesia, for example, the most populous Muslim country in the world, receives very high scores for both civil rights and political rights, a remarkable achievement for a country that about a decade ago underwent a democratic transition, after decades of authoritarian rule. A similar story can be told about Turkey today, which also gets very respectable scores from Freedom House for democratic development. Although there has been some backsliding in recent years by the AK Party.

What is especially noteworthy about these recent gains for democracy in both of these important Muslim-majority countries is that these recent gains for democracy have been as direct result of the political participation of Muslim intellectuals and religious-based parties. This fact shatters long standing modernization theory and Orientalist assumptions about Islam and the supposed inherent dangers of introducing Muslims values into politics.
The claim – which is still widely believed today – is that these traditional Muslim values were fossilized and unable to adapt to modernity and thus the only hope lay with overtly secular, pro-Western parties, institutions and intellectuals who could lead the Muslim world toward democracy, modernity and progress. The empirical evidence, as we enter the 21st century, suggests otherwise.
I would also like to point to the case of contemporary Iran. The leaders of Iran's Green Movement and its leading intellectuals are mostly religiously pious and practicing Muslims and by the standards of Europe they are very socially conservative. Nonetheless, they have all reconciled their understanding of Islam with secularism, human rights, democracy and gender equality.

The Arab Spring, I believe, will confirm this trend, as Islamist parties compete for political office and struggle to reconcile their ideological background and socially conservative political agenda with the demands of government complex and modern society. The positive role that Ennahda has played so far in Tunisia's democratic transition certainly gives one hope but of course there are no guarantees.

The end of any judicial system is equality and justice for all individuals subject to it. But under Sharia law, all non-Muslims will always be second-class citizens, at best. Is it really better to reform an unjust system to a less unjust system instead of working for a religiously neutral judicial system under which all subjects are treated equal? Sharia law will always discriminate against religious minorities – so why not advocate democracy, as we know it, straight away?
Hashemi: This is an excellent question whose answer should come from Muslim themselves. Any modern legal system in the Muslim world that seeks to draw upon Shariah law will have to deal with the principle of equality for non-Muslims and justice for religious minorities. There is no avoiding these important ethical issues. I would also add the status of women under Shariah law as well leaves a lot to be desired.

But I notice you twice use the term "always" when discussing this topic. You affirm that Shariah law will "always" view non-Muslims as second class citizens and it will "always" discriminate against religious minorities. This suggests a certain essentialized and fossilized view about Islam; that it is – allegedly – forever struck in a pre-modern mindset and that it cannot evolve, adapt or reform itself due to its basic nature. I totally reject this understanding and approach to Islam. In fact it reminds me of the famous line from Lord Cromer, the British colonial administrator in Egypt, who quipped that "Islam reformed is Islam no longer."
Again, Islam in general and its legal system in particular are subject to human interpretation. Beyond a basic set of principles, everything else is up for grabs and is subject to revision, transformation and re-thinking – by human beings – residing in a particular historical, political and socio-economic contexts. Secondly, when you suggest that it is better to disregard Islamic heritage and in exchange "advocate democracy, as we know it, straight away" you ignore the critical issue of cultural identity. Every society has a history, a heritage and an identity that is fluid that cannot be wished away.
In the case of Muslim societies today, due to a very troubled history with external powers over the past 200 years and the rise of globalization, affirming a distinct cultural identity in the face of Western hegemony has become an important political theme in Muslim societies. The more the West tells Muslims to abandon Islam and to imitate "us", the more the Muslim world will push back.

On the Compatibility of Islam and Democracy

[/QUOTE

 

[Toddsterpatriot]

Good interview with Islamic scholar.

Interview with Nader Hashemi
On the Compatibility of Islam and Democracy

In this interview with Lewis Gropp, Nader Hashemi, a leading scholar on Islam and secularism, says that the two are far from being incompatible – and that the West has to accept its share of responsibility for the revival of anti-democratic forces in the Islamic world

In your book, "Islam, Secularism and Liberal Democracy" you write about Muslim societies and democracy. What do you tell people that categorically state that Islam and democracy will always be at odds because of Islam's supposed inherent anti-democratic nature?
Nader Hashemi: I tell these people two things: First, you need to study history, and second, you need to overcome your Islamophobic prejudices. It should be remembered that not long ago similar arguments were advanced that claimed that Catholicism had an "inherent anti-democratic nature" and thus Catholic-majority societies could not democratize. How many people would make this claim today and be taken seriously? These arguments, if you think about them seriously, are spurious because they are based on the unexamined assumption that religion, in this case Islam, is fossilized and unchanging.

Where, for example, has Islam proven to be compatible with democracy?
Hashemi: According to most recent rankings by Freedom House, a respected non-governmental organization that monitors global democratic development, over half of the global Muslim population – about 800 million – is located in countries that are listed as "free" or "partly free". Indonesia, for example, the most populous Muslim country in the world, receives very high scores for both civil rights and political rights, a remarkable achievement for a country that about a decade ago underwent a democratic transition, after decades of authoritarian rule. A similar story can be told about Turkey today, which also gets very respectable scores from Freedom House for democratic development. Although there has been some backsliding in recent years by the AK Party.

What is especially noteworthy about these recent gains for democracy in both of these important Muslim-majority countries is that these recent gains for democracy have been as direct result of the political participation of Muslim intellectuals and religious-based parties. This fact shatters long standing modernization theory and Orientalist assumptions about Islam and the supposed inherent dangers of introducing Muslims values into politics.
The claim – which is still widely believed today – is that these traditional Muslim values were fossilized and unable to adapt to modernity and thus the only hope lay with overtly secular, pro-Western parties, institutions and intellectuals who could lead the Muslim world toward democracy, modernity and progress. The empirical evidence, as we enter the 21st century, suggests otherwise.
I would also like to point to the case of contemporary Iran. The leaders of Iran's Green Movement and its leading intellectuals are mostly religiously pious and practicing Muslims and by the standards of Europe they are very socially conservative. Nonetheless, they have all reconciled their understanding of Islam with secularism, human rights, democracy and gender equality.

The Arab Spring, I believe, will confirm this trend, as Islamist parties compete for political office and struggle to reconcile their ideological background and socially conservative political agenda with the demands of government complex and modern society. The positive role that Ennahda has played so far in Tunisia's democratic transition certainly gives one hope but of course there are no guarantees.

The end of any judicial system is equality and justice for all individuals subject to it. But under Sharia law, all non-Muslims will always be second-class citizens, at best. Is it really better to reform an unjust system to a less unjust system instead of working for a religiously neutral judicial system under which all subjects are treated equal? Sharia law will always discriminate against religious minorities – so why not advocate democracy, as we know it, straight away?
Hashemi: This is an excellent question whose answer should come from Muslim themselves. Any modern legal system in the Muslim world that seeks to draw upon Shariah law will have to deal with the principle of equality for non-Muslims and justice for religious minorities. There is no avoiding these important ethical issues. I would also add the status of women under Shariah law as well leaves a lot to be desired.

But I notice you twice use the term "always" when discussing this topic. You affirm that Shariah law will "always" view non-Muslims as second class citizens and it will "always" discriminate against religious minorities. This suggests a certain essentialized and fossilized view about Islam; that it is – allegedly – forever struck in a pre-modern mindset and that it cannot evolve, adapt or reform itself due to its basic nature. I totally reject this understanding and approach to Islam. In fact it reminds me of the famous line from Lord Cromer, the British colonial administrator in Egypt, who quipped that "Islam reformed is Islam no longer."
Again, Islam in general and its legal system in particular are subject to human interpretation. Beyond a basic set of principles, everything else is up for grabs and is subject to revision, transformation and re-thinking – by human beings – residing in a particular historical, political and socio-economic contexts. Secondly, when you suggest that it is better to disregard Islamic heritage and in exchange "advocate democracy, as we know it, straight away" you ignore the critical issue of cultural identity. Every society has a history, a heritage and an identity that is fluid that cannot be wished away.
In the case of Muslim societies today, due to a very troubled history with external powers over the past 200 years and the rise of globalization, affirming a distinct cultural identity in the face of Western hegemony has become an important political theme in Muslim societies. The more the West tells Muslims to abandon Islam and to imitate "us", the more the Muslim world will push back.

On the Compatibility of Islam and Democracy

As shown by the large number of Muslim democracies.

 

[Freeman]

Good interview with Islamic scholar.

Interview with Nader Hashemi
On the Compatibility of Islam and Democracy

In this interview with Lewis Gropp, Nader Hashemi, a leading scholar on Islam and secularism, says that the two are far from being incompatible – and that the West has to accept its share of responsibility for the revival of anti-democratic forces in the Islamic world

In your book, "Islam, Secularism and Liberal Democracy" you write about Muslim societies and democracy. What do you tell people that categorically state that Islam and democracy will always be at odds because of Islam's supposed inherent anti-democratic nature?
Nader Hashemi: I tell these people two things: First, you need to study history, and second, you need to overcome your Islamophobic prejudices. It should be remembered that not long ago similar arguments were advanced that claimed that Catholicism had an "inherent anti-democratic nature" and thus Catholic-majority societies could not democratize. How many people would make this claim today and be taken seriously? These arguments, if you think about them seriously, are spurious because they are based on the unexamined assumption that religion, in this case Islam, is fossilized and unchanging.

Where, for example, has Islam proven to be compatible with democracy?
Hashemi: According to most recent rankings by Freedom House, a respected non-governmental organization that monitors global democratic development, over half of the global Muslim population – about 800 million – is located in countries that are listed as "free" or "partly free". Indonesia, for example, the most populous Muslim country in the world, receives very high scores for both civil rights and political rights, a remarkable achievement for a country that about a decade ago underwent a democratic transition, after decades of authoritarian rule. A similar story can be told about Turkey today, which also gets very respectable scores from Freedom House for democratic development. Although there has been some backsliding in recent years by the AK Party.

What is especially noteworthy about these recent gains for democracy in both of these important Muslim-majority countries is that these recent gains for democracy have been as direct result of the political participation of Muslim intellectuals and religious-based parties. This fact shatters long standing modernization theory and Orientalist assumptions about Islam and the supposed inherent dangers of introducing Muslims values into politics.
The claim – which is still widely believed today – is that these traditional Muslim values were fossilized and unable to adapt to modernity and thus the only hope lay with overtly secular, pro-Western parties, institutions and intellectuals who could lead the Muslim world toward democracy, modernity and progress. The empirical evidence, as we enter the 21st century, suggests otherwise.
I would also like to point to the case of contemporary Iran. The leaders of Iran's Green Movement and its leading intellectuals are mostly religiously pious and practicing Muslims and by the standards of Europe they are very socially conservative. Nonetheless, they have all reconciled their understanding of Islam with secularism, human rights, democracy and gender equality.

The Arab Spring, I believe, will confirm this trend, as Islamist parties compete for political office and struggle to reconcile their ideological background and socially conservative political agenda with the demands of government complex and modern society. The positive role that Ennahda has played so far in Tunisia's democratic transition certainly gives one hope but of course there are no guarantees.

The end of any judicial system is equality and justice for all individuals subject to it. But under Sharia law, all non-Muslims will always be second-class citizens, at best. Is it really better to reform an unjust system to a less unjust system instead of working for a religiously neutral judicial system under which all subjects are treated equal? Sharia law will always discriminate against religious minorities – so why not advocate democracy, as we know it, straight away?
Hashemi: This is an excellent question whose answer should come from Muslim themselves. Any modern legal system in the Muslim world that seeks to draw upon Shariah law will have to deal with the principle of equality for non-Muslims and justice for religious minorities. There is no avoiding these important ethical issues. I would also add the status of women under Shariah law as well leaves a lot to be desired.

But I notice you twice use the term "always" when discussing this topic. You affirm that Shariah law will "always" view non-Muslims as second class citizens and it will "always" discriminate against religious minorities. This suggests a certain essentialized and fossilized view about Islam; that it is – allegedly – forever struck in a pre-modern mindset and that it cannot evolve, adapt or reform itself due to its basic nature. I totally reject this understanding and approach to Islam. In fact it reminds me of the famous line from Lord Cromer, the British colonial administrator in Egypt, who quipped that "Islam reformed is Islam no longer."
Again, Islam in general and its legal system in particular are subject to human interpretation. Beyond a basic set of principles, everything else is up for grabs and is subject to revision, transformation and re-thinking – by human beings – residing in a particular historical, political and socio-economic contexts. Secondly, when you suggest that it is better to disregard Islamic heritage and in exchange "advocate democracy, as we know it, straight away" you ignore the critical issue of cultural identity. Every society has a history, a heritage and an identity that is fluid that cannot be wished away.
In the case of Muslim societies today, due to a very troubled history with external powers over the past 200 years and the rise of globalization, affirming a distinct cultural identity in the face of Western hegemony has become an important political theme in Muslim societies. The more the West tells Muslims to abandon Islam and to imitate "us", the more the Muslim world will push back.

On the Compatibility of Islam and Democracy

As shown by the large number of Muslim democracies.

Since the USA is backing the military coups in most islamic countries it is evident that few countries like Indonesia and Turkey are democratic.

 

[Lucy Hamilton]

Good interview with Islamic scholar.

Interview with Nader Hashemi
On the Compatibility of Islam and Democracy

In this interview with Lewis Gropp, Nader Hashemi, a leading scholar on Islam and secularism, says that the two are far from being incompatible – and that the West has to accept its share of responsibility for the revival of anti-democratic forces in the Islamic world

In your book, "Islam, Secularism and Liberal Democracy" you write about Muslim societies and democracy. What do you tell people that categorically state that Islam and democracy will always be at odds because of Islam's supposed inherent anti-democratic nature?
Nader Hashemi: I tell these people two things: First, you need to study history, and second, you need to overcome your Islamophobic prejudices. It should be remembered that not long ago similar arguments were advanced that claimed that Catholicism had an "inherent anti-democratic nature" and thus Catholic-majority societies could not democratize. How many people would make this claim today and be taken seriously? These arguments, if you think about them seriously, are spurious because they are based on the unexamined assumption that religion, in this case Islam, is fossilized and unchanging.

Where, for example, has Islam proven to be compatible with democracy?
Hashemi: According to most recent rankings by Freedom House, a respected non-governmental organization that monitors global democratic development, over half of the global Muslim population – about 800 million – is located in countries that are listed as "free" or "partly free". Indonesia, for example, the most populous Muslim country in the world, receives very high scores for both civil rights and political rights, a remarkable achievement for a country that about a decade ago underwent a democratic transition, after decades of authoritarian rule. A similar story can be told about Turkey today, which also gets very respectable scores from Freedom House for democratic development. Although there has been some backsliding in recent years by the AK Party.

What is especially noteworthy about these recent gains for democracy in both of these important Muslim-majority countries is that these recent gains for democracy have been as direct result of the political participation of Muslim intellectuals and religious-based parties. This fact shatters long standing modernization theory and Orientalist assumptions about Islam and the supposed inherent dangers of introducing Muslims values into politics.
The claim – which is still widely believed today – is that these traditional Muslim values were fossilized and unable to adapt to modernity and thus the only hope lay with overtly secular, pro-Western parties, institutions and intellectuals who could lead the Muslim world toward democracy, modernity and progress. The empirical evidence, as we enter the 21st century, suggests otherwise.
I would also like to point to the case of contemporary Iran. The leaders of Iran's Green Movement and its leading intellectuals are mostly religiously pious and practicing Muslims and by the standards of Europe they are very socially conservative. Nonetheless, they have all reconciled their understanding of Islam with secularism, human rights, democracy and gender equality.

The Arab Spring, I believe, will confirm this trend, as Islamist parties compete for political office and struggle to reconcile their ideological background and socially conservative political agenda with the demands of government complex and modern society. The positive role that Ennahda has played so far in Tunisia's democratic transition certainly gives one hope but of course there are no guarantees.

The end of any judicial system is equality and justice for all individuals subject to it. But under Sharia law, all non-Muslims will always be second-class citizens, at best. Is it really better to reform an unjust system to a less unjust system instead of working for a religiously neutral judicial system under which all subjects are treated equal? Sharia law will always discriminate against religious minorities – so why not advocate democracy, as we know it, straight away?
Hashemi: This is an excellent question whose answer should come from Muslim themselves. Any modern legal system in the Muslim world that seeks to draw upon Shariah law will have to deal with the principle of equality for non-Muslims and justice for religious minorities. There is no avoiding these important ethical issues. I would also add the status of women under Shariah law as well leaves a lot to be desired.

But I notice you twice use the term "always" when discussing this topic. You affirm that Shariah law will "always" view non-Muslims as second class citizens and it will "always" discriminate against religious minorities. This suggests a certain essentialized and fossilized view about Islam; that it is – allegedly – forever struck in a pre-modern mindset and that it cannot evolve, adapt or reform itself due to its basic nature. I totally reject this understanding and approach to Islam. In fact it reminds me of the famous line from Lord Cromer, the British colonial administrator in Egypt, who quipped that "Islam reformed is Islam no longer."
Again, Islam in general and its legal system in particular are subject to human interpretation. Beyond a basic set of principles, everything else is up for grabs and is subject to revision, transformation and re-thinking – by human beings – residing in a particular historical, political and socio-economic contexts. Secondly, when you suggest that it is better to disregard Islamic heritage and in exchange "advocate democracy, as we know it, straight away" you ignore the critical issue of cultural identity. Every society has a history, a heritage and an identity that is fluid that cannot be wished away.
In the case of Muslim societies today, due to a very troubled history with external powers over the past 200 years and the rise of globalization, affirming a distinct cultural identity in the face of Western hegemony has become an important political theme in Muslim societies. The more the West tells Muslims to abandon Islam and to imitate "us", the more the Muslim world will push back.

On the Compatibility of Islam and Democracy

As shown by the large number of Muslim democracies.

Yes there's so many Muslim democracies, it's almost like Islam invented Democracy itself

 

[Lucy Hamilton]

Good interview with Islamic scholar.

Interview with Nader Hashemi
On the Compatibility of Islam and Democracy

In this interview with Lewis Gropp, Nader Hashemi, a leading scholar on Islam and secularism, says that the two are far from being incompatible – and that the West has to accept its share of responsibility for the revival of anti-democratic forces in the Islamic world

In your book, "Islam, Secularism and Liberal Democracy" you write about Muslim societies and democracy. What do you tell people that categorically state that Islam and democracy will always be at odds because of Islam's supposed inherent anti-democratic nature?
Nader Hashemi: I tell these people two things: First, you need to study history, and second, you need to overcome your Islamophobic prejudices. It should be remembered that not long ago similar arguments were advanced that claimed that Catholicism had an "inherent anti-democratic nature" and thus Catholic-majority societies could not democratize. How many people would make this claim today and be taken seriously? These arguments, if you think about them seriously, are spurious because they are based on the unexamined assumption that religion, in this case Islam, is fossilized and unchanging.

Where, for example, has Islam proven to be compatible with democracy?
Hashemi: According to most recent rankings by Freedom House, a respected non-governmental organization that monitors global democratic development, over half of the global Muslim population – about 800 million – is located in countries that are listed as "free" or "partly free". Indonesia, for example, the most populous Muslim country in the world, receives very high scores for both civil rights and political rights, a remarkable achievement for a country that about a decade ago underwent a democratic transition, after decades of authoritarian rule. A similar story can be told about Turkey today, which also gets very respectable scores from Freedom House for democratic development. Although there has been some backsliding in recent years by the AK Party.

What is especially noteworthy about these recent gains for democracy in both of these important Muslim-majority countries is that these recent gains for democracy have been as direct result of the political participation of Muslim intellectuals and religious-based parties. This fact shatters long standing modernization theory and Orientalist assumptions about Islam and the supposed inherent dangers of introducing Muslims values into politics.
The claim – which is still widely believed today – is that these traditional Muslim values were fossilized and unable to adapt to modernity and thus the only hope lay with overtly secular, pro-Western parties, institutions and intellectuals who could lead the Muslim world toward democracy, modernity and progress. The empirical evidence, as we enter the 21st century, suggests otherwise.
I would also like to point to the case of contemporary Iran. The leaders of Iran's Green Movement and its leading intellectuals are mostly religiously pious and practicing Muslims and by the standards of Europe they are very socially conservative. Nonetheless, they have all reconciled their understanding of Islam with secularism, human rights, democracy and gender equality.

The Arab Spring, I believe, will confirm this trend, as Islamist parties compete for political office and struggle to reconcile their ideological background and socially conservative political agenda with the demands of government complex and modern society. The positive role that Ennahda has played so far in Tunisia's democratic transition certainly gives one hope but of course there are no guarantees.

The end of any judicial system is equality and justice for all individuals subject to it. But under Sharia law, all non-Muslims will always be second-class citizens, at best. Is it really better to reform an unjust system to a less unjust system instead of working for a religiously neutral judicial system under which all subjects are treated equal? Sharia law will always discriminate against religious minorities – so why not advocate democracy, as we know it, straight away?
Hashemi: This is an excellent question whose answer should come from Muslim themselves. Any modern legal system in the Muslim world that seeks to draw upon Shariah law will have to deal with the principle of equality for non-Muslims and justice for religious minorities. There is no avoiding these important ethical issues. I would also add the status of women under Shariah law as well leaves a lot to be desired.

But I notice you twice use the term "always" when discussing this topic. You affirm that Shariah law will "always" view non-Muslims as second class citizens and it will "always" discriminate against religious minorities. This suggests a certain essentialized and fossilized view about Islam; that it is – allegedly – forever struck in a pre-modern mindset and that it cannot evolve, adapt or reform itself due to its basic nature. I totally reject this understanding and approach to Islam. In fact it reminds me of the famous line from Lord Cromer, the British colonial administrator in Egypt, who quipped that "Islam reformed is Islam no longer."
Again, Islam in general and its legal system in particular are subject to human interpretation. Beyond a basic set of principles, everything else is up for grabs and is subject to revision, transformation and re-thinking – by human beings – residing in a particular historical, political and socio-economic contexts. Secondly, when you suggest that it is better to disregard Islamic heritage and in exchange "advocate democracy, as we know it, straight away" you ignore the critical issue of cultural identity. Every society has a history, a heritage and an identity that is fluid that cannot be wished away.
In the case of Muslim societies today, due to a very troubled history with external powers over the past 200 years and the rise of globalization, affirming a distinct cultural identity in the face of Western hegemony has become an important political theme in Muslim societies. The more the West tells Muslims to abandon Islam and to imitate "us", the more the Muslim world will push back.

On the Compatibility of Islam and Democracy

As shown by the large number of Muslim democracies.

Since the USA is backing the military coups in most islamic countries it is evident that few countries like Indonesia and Turkey are democratic.

But Traitor Bitch Merkel she loves Turkey. Today in true Traitor fashion, she co-hosted a joint German-Turkish Cabinet meeting in Berlin.

I just heard that Traitor Bitch Merkel has only JUST taken off her kneepads and is actually now in bathroom rinsing her mouth with the extra strength Listerine.

 

[Toddsterpatriot]

Good interview with Islamic scholar.

Interview with Nader Hashemi
On the Compatibility of Islam and Democracy

In this interview with Lewis Gropp, Nader Hashemi, a leading scholar on Islam and secularism, says that the two are far from being incompatible – and that the West has to accept its share of responsibility for the revival of anti-democratic forces in the Islamic world

In your book, "Islam, Secularism and Liberal Democracy" you write about Muslim societies and democracy. What do you tell people that categorically state that Islam and democracy will always be at odds because of Islam's supposed inherent anti-democratic nature?
Nader Hashemi: I tell these people two things: First, you need to study history, and second, you need to overcome your Islamophobic prejudices. It should be remembered that not long ago similar arguments were advanced that claimed that Catholicism had an "inherent anti-democratic nature" and thus Catholic-majority societies could not democratize. How many people would make this claim today and be taken seriously? These arguments, if you think about them seriously, are spurious because they are based on the unexamined assumption that religion, in this case Islam, is fossilized and unchanging.

Where, for example, has Islam proven to be compatible with democracy?
Hashemi: According to most recent rankings by Freedom House, a respected non-governmental organization that monitors global democratic development, over half of the global Muslim population – about 800 million – is located in countries that are listed as "free" or "partly free". Indonesia, for example, the most populous Muslim country in the world, receives very high scores for both civil rights and political rights, a remarkable achievement for a country that about a decade ago underwent a democratic transition, after decades of authoritarian rule. A similar story can be told about Turkey today, which also gets very respectable scores from Freedom House for democratic development. Although there has been some backsliding in recent years by the AK Party.

What is especially noteworthy about these recent gains for democracy in both of these important Muslim-majority countries is that these recent gains for democracy have been as direct result of the political participation of Muslim intellectuals and religious-based parties. This fact shatters long standing modernization theory and Orientalist assumptions about Islam and the supposed inherent dangers of introducing Muslims values into politics.
The claim – which is still widely believed today – is that these traditional Muslim values were fossilized and unable to adapt to modernity and thus the only hope lay with overtly secular, pro-Western parties, institutions and intellectuals who could lead the Muslim world toward democracy, modernity and progress. The empirical evidence, as we enter the 21st century, suggests otherwise.
I would also like to point to the case of contemporary Iran. The leaders of Iran's Green Movement and its leading intellectuals are mostly religiously pious and practicing Muslims and by the standards of Europe they are very socially conservative. Nonetheless, they have all reconciled their understanding of Islam with secularism, human rights, democracy and gender equality.

The Arab Spring, I believe, will confirm this trend, as Islamist parties compete for political office and struggle to reconcile their ideological background and socially conservative political agenda with the demands of government complex and modern society. The positive role that Ennahda has played so far in Tunisia's democratic transition certainly gives one hope but of course there are no guarantees.

The end of any judicial system is equality and justice for all individuals subject to it. But under Sharia law, all non-Muslims will always be second-class citizens, at best. Is it really better to reform an unjust system to a less unjust system instead of working for a religiously neutral judicial system under which all subjects are treated equal? Sharia law will always discriminate against religious minorities – so why not advocate democracy, as we know it, straight away?
Hashemi: This is an excellent question whose answer should come from Muslim themselves. Any modern legal system in the Muslim world that seeks to draw upon Shariah law will have to deal with the principle of equality for non-Muslims and justice for religious minorities. There is no avoiding these important ethical issues. I would also add the status of women under Shariah law as well leaves a lot to be desired.

But I notice you twice use the term "always" when discussing this topic. You affirm that Shariah law will "always" view non-Muslims as second class citizens and it will "always" discriminate against religious minorities. This suggests a certain essentialized and fossilized view about Islam; that it is – allegedly – forever struck in a pre-modern mindset and that it cannot evolve, adapt or reform itself due to its basic nature. I totally reject this understanding and approach to Islam. In fact it reminds me of the famous line from Lord Cromer, the British colonial administrator in Egypt, who quipped that "Islam reformed is Islam no longer."
Again, Islam in general and its legal system in particular are subject to human interpretation. Beyond a basic set of principles, everything else is up for grabs and is subject to revision, transformation and re-thinking – by human beings – residing in a particular historical, political and socio-economic contexts. Secondly, when you suggest that it is better to disregard Islamic heritage and in exchange "advocate democracy, as we know it, straight away" you ignore the critical issue of cultural identity. Every society has a history, a heritage and an identity that is fluid that cannot be wished away.
In the case of Muslim societies today, due to a very troubled history with external powers over the past 200 years and the rise of globalization, affirming a distinct cultural identity in the face of Western hegemony has become an important political theme in Muslim societies. The more the West tells Muslims to abandon Islam and to imitate "us", the more the Muslim world will push back.

On the Compatibility of Islam and Democracy

As shown by the large number of Muslim democracies.

Since the USA is backing the military coups in most islamic countries it is evident that few countries like Indonesia and Turkey are democratic.

You have a list of these "US backed military coups"?

 

[Tilly]

Muslims believe in Allah's laws, they cannot accept the man made systems and laws associated with democracies.

 

[Freeman]

You have a list of these "US backed military coups"?

Quite all arab countries! USrael has backed the military coup against the first democratic government in Egypt.

 

[Freeman]

 

[Lucy Hamilton]

Good interview with Islamic scholar.

Interview with Nader Hashemi
On the Compatibility of Islam and Democracy

In this interview with Lewis Gropp, Nader Hashemi, a leading scholar on Islam and secularism, says that the two are far from being incompatible – and that the West has to accept its share of responsibility for the revival of anti-democratic forces in the Islamic world

In your book, "Islam, Secularism and Liberal Democracy" you write about Muslim societies and democracy. What do you tell people that categorically state that Islam and democracy will always be at odds because of Islam's supposed inherent anti-democratic nature?
Nader Hashemi: I tell these people two things: First, you need to study history, and second, you need to overcome your Islamophobic prejudices. It should be remembered that not long ago similar arguments were advanced that claimed that Catholicism had an "inherent anti-democratic nature" and thus Catholic-majority societies could not democratize. How many people would make this claim today and be taken seriously? These arguments, if you think about them seriously, are spurious because they are based on the unexamined assumption that religion, in this case Islam, is fossilized and unchanging.

Where, for example, has Islam proven to be compatible with democracy?
Hashemi: According to most recent rankings by Freedom House, a respected non-governmental organization that monitors global democratic development, over half of the global Muslim population – about 800 million – is located in countries that are listed as "free" or "partly free". Indonesia, for example, the most populous Muslim country in the world, receives very high scores for both civil rights and political rights, a remarkable achievement for a country that about a decade ago underwent a democratic transition, after decades of authoritarian rule. A similar story can be told about Turkey today, which also gets very respectable scores from Freedom House for democratic development. Although there has been some backsliding in recent years by the AK Party.

What is especially noteworthy about these recent gains for democracy in both of these important Muslim-majority countries is that these recent gains for democracy have been as direct result of the political participation of Muslim intellectuals and religious-based parties. This fact shatters long standing modernization theory and Orientalist assumptions about Islam and the supposed inherent dangers of introducing Muslims values into politics.
The claim – which is still widely believed today – is that these traditional Muslim values were fossilized and unable to adapt to modernity and thus the only hope lay with overtly secular, pro-Western parties, institutions and intellectuals who could lead the Muslim world toward democracy, modernity and progress. The empirical evidence, as we enter the 21st century, suggests otherwise.
I would also like to point to the case of contemporary Iran. The leaders of Iran's Green Movement and its leading intellectuals are mostly religiously pious and practicing Muslims and by the standards of Europe they are very socially conservative. Nonetheless, they have all reconciled their understanding of Islam with secularism, human rights, democracy and gender equality.

The Arab Spring, I believe, will confirm this trend, as Islamist parties compete for political office and struggle to reconcile their ideological background and socially conservative political agenda with the demands of government complex and modern society. The positive role that Ennahda has played so far in Tunisia's democratic transition certainly gives one hope but of course there are no guarantees.

The end of any judicial system is equality and justice for all individuals subject to it. But under Sharia law, all non-Muslims will always be second-class citizens, at best. Is it really better to reform an unjust system to a less unjust system instead of working for a religiously neutral judicial system under which all subjects are treated equal? Sharia law will always discriminate against religious minorities – so why not advocate democracy, as we know it, straight away?
Hashemi: This is an excellent question whose answer should come from Muslim themselves. Any modern legal system in the Muslim world that seeks to draw upon Shariah law will have to deal with the principle of equality for non-Muslims and justice for religious minorities. There is no avoiding these important ethical issues. I would also add the status of women under Shariah law as well leaves a lot to be desired.

But I notice you twice use the term "always" when discussing this topic. You affirm that Shariah law will "always" view non-Muslims as second class citizens and it will "always" discriminate against religious minorities. This suggests a certain essentialized and fossilized view about Islam; that it is – allegedly – forever struck in a pre-modern mindset and that it cannot evolve, adapt or reform itself due to its basic nature. I totally reject this understanding and approach to Islam. In fact it reminds me of the famous line from Lord Cromer, the British colonial administrator in Egypt, who quipped that "Islam reformed is Islam no longer."
Again, Islam in general and its legal system in particular are subject to human interpretation. Beyond a basic set of principles, everything else is up for grabs and is subject to revision, transformation and re-thinking – by human beings – residing in a particular historical, political and socio-economic contexts. Secondly, when you suggest that it is better to disregard Islamic heritage and in exchange "advocate democracy, as we know it, straight away" you ignore the critical issue of cultural identity. Every society has a history, a heritage and an identity that is fluid that cannot be wished away.
In the case of Muslim societies today, due to a very troubled history with external powers over the past 200 years and the rise of globalization, affirming a distinct cultural identity in the face of Western hegemony has become an important political theme in Muslim societies. The more the West tells Muslims to abandon Islam and to imitate "us", the more the Muslim world will push back.

On the Compatibility of Islam and Democracy

As shown by the large number of Muslim democracies.

Yes, here's more proof how Islam is so very much in tune with Democracy

 

[Toddsterpatriot]

You have a list of these "US backed military coups"?

Quite all arab countries! USrael has backed the military coup against the first democratic government in Egypt.

We overthrew all the Muslim democracies?
I'll ask again for your list. Dates of the overthrows would be helpful.
Thanks!

 

[Tilly]

Let's take a look at human rights, just for starters:

[A] Human Rights and Islam

Let us look at the Universal Declaration of Human Rights of 1948 and compare it to Islamic law and doctrine.

Article 1 " All human beings are born free and equal in dignity and rights. They are endowed with reason and conscience and should act towards one another in a spirit of brotherhood ".

Article 2 " Everyone is entitled to all rights and freedoms set forth in this Declaration, without distinction of any kind, such as race, colour, sex, language, religion, political or other opinion, national or social origin, property, birth or other status ".

Article 3 " Everyone has the right to life, liberty and security of person "

Article 4 No one shall be held in slavery or servitude; slavery and the slave trade shall be prohibited in all their forms "

Comments: (1) Women are inferior under Islamic law; their testimony in a court of law is worth half that of a man; their movement is strictly restricted, they cannot marry a non-Muslim

(2) Non - Muslims living in Muslim countries have inferior status under Islamic law, they may not testify against a Muslim. In Saudi Arabia, following a tradition of Muhammed who said " Two religions cannot exist in the country of Arabia ", non _ Muslims are forbidden to practice their religion, build churches, possess Bibles etc.

(3) Non-believers -- atheists (surely the most neglected minority in history) -- in Muslim countries do not have "the right to life ". They are to be killed. Muslim doctors of law generally divide sins into great sins and little sins. Of the seventeen great sins, unbelief is the greatest, more heinous than murder, theft, adultery etc..

(4) Slavery is recognised in the Koran. Muslims are allowed to cohabit with any of their female slaves (Sura iv.3); they are allowed to take possession of married women if they are slaves (Sura iv.28); the helpless position of the slave as regard his master illustrates the helpless position of the false gods of Arabia in the presence of their Creator (Sura xvi.77).

ISIS | Center for Inquiry

 

[Agit8r]

If Christianity can be, then why not?

That said, it is most successful where people are least religious.

 

[Fishlore]

Democracy is bottom-up from "We, the People..." Religion is top-down from Supernatural Being to Chosen Prophet-Priest. The two views of legitimate authority are essentially incompatible. Where democracy flourishes, religion fades; where religion revives, democracy decays.