The Two Faces of Islam

I have a propensity towards rigidity in my politics and faith. Can any of you relate? Because I understand this about myself I often like to read views that are opposed to my train of thought.

I subscribe to an email list entitled "The Globalist." Have any of you heard of it? The Globalist tends to take a just left of center view of the world that encapsulates a vision of world cooperation. I often read the publication so that I don't go to wild on the Right, which I tend to do often.

In the interest of offering some of a level playing field to the few readers that I have, I offer the insights of Abdurrahman Wahid. Wahid was Indonesia's former President. So Wahid is not Arabic but he is a Mohammedan. Here are his thoughts:
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The Two Faces of Islam

By The Globalist
Thursday, February 09, 2006
Abdurrahman Wahid

Much of the debate in the West about Islam views the religion as a monolith. Indonesia's former president and the Libforall Foundation's senior advisor, Abdurrahman Wahid, could not disagree more. In his view, there are two very different forms of Islam — one Wahhabi-inspired and the other humanitarian. In this Globalist Chart, we present his list of the key attributes of both sides of Islam.


The essence of Islam is encapsulated in the words of the Quran, "For you, your religion. For me, my religion." That is the essence of tolerance.

In sharp contrast, religious fanatics — either purposely or out of ignorance — pervert Islam into a dogma of intolerance, hatred and bloodshed. What Abdurrahman Wahid would like to offer below is two lists outlining the distinctions between the two approaches.

Here is the balance sheet he came up with:

Wahhabi Islam

1. An aggressive program with clear ideological and political goals.
2. Immense funding from oil-rich Wahhabi sponsors.
3. Ability to distribute funds in impoverished areas to buy loyalty and power.
4. Claim to and aura of religious authenticity and Arab prestige.
5. Appeal to Islamic identity, pride and history.
6. Ability to blend into the much larger traditionalist masses and blur the distinction between moderate Islam and their brand of religious extremism.
7. Full-time commitment by its agents/leadership.
8. Networks of Islamic schools that propagate extremism.
9. Absence of organized opposition in the Islamic world.
10. Global network of fundamentalist imams who guide their flocks to extremism.
11. Well-oiled "machine" established to translate, publish and distribute Wahhabi/Salafi propaganda and disseminate its ideology throughout the world.
12. Scholarships for locals to study in Saudi Arabia and return with degrees and indoctrination, to serve as future leaders.
13. Ability to cross national and cultural borders in the name of religion.
14. Internet communication.
15. Reluctance of many national governments to supervise or control this entire process.

"Non-Wahhabi," humanitarian Islam

1. Human dignity, which demands freedom of conscience and rejects the forced
   imposition of religious views.
2. Ability to mobilize immense resources to bring to bear on this problem, once
   it is identified and a global commitment is made to solve it.
3. Ability to leverage resources by supporting individuals and organizations
   that truly embrace a peaceful and tolerant Islam.
4. Nearly 1,400 years of Islamic traditions and spirituality, which are
   inimical to fundamentalist ideology.
5. Appeal to local and national — as well as Islamic — culture/ traditions/
   pride.
6. Power of the feminine spirit, and the fact that half of humanity consists of
   women, who have an inherent stake in the outcome of this struggle.
7. Traditional and Sufi leadership and masses, who are not yet radicalized
   (strong numeric advantage: 85% to 90% of the world's 1.3 billion Muslims).
8. Ability to harness networks of Islamic schools to propagate a peaceful and
   tolerant Islam.
9. Natural tendency of like-minded people to work together when alerted to a
   common danger.
10. Ability to form a global network of like-minded individuals, organizations
    and opinion leaders to promote moderate and progressive ideas throughout the
    Muslim world.
11. Existence of a counterideology, in the form of traditional, Sufi and modern
    Islamic teachings, and the ability to translate such works into key
    languages.
12. Benefits of modernity, for all its flaws, and the widespread appeal of
    popular culture.
13. Ability to cross national and cultural borders in the name of religion.
14. 
    Internet communications, to disseminate progressive views — linking and
    inspiring like-minded individuals and organizations throughout the world.
15. The nation-state.
16. The universal human desire for freedom, justice and a better life for
    oneself and loved ones.

Conclusion
While there are a few parallels between the two conceptions, the effects and the consequences resulting from the differences could not be more acute. All of us would do well to play our part in having the right side of the balance sheet he presents above maintain the upper hand.

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Copyright © 2003 by The Globalist.