Understanding the faces of Islam

There are five responses to ‘organized’ religion. The majority are blind conformists, suppressing individual thought, while the rejectionists quit/convert. The moderate rebels stay, question, keep the religion’s core intact and give rise to sectarian/organizational newness. The identity-keepers retain the name, but not the practice of faith. Lastly, we have the pseudo-liberals who change the fundamentals of a religion to accommodate environmental changes.

Pseudo-liberalism has influenced many religions. While many churches struggle to retain their conservative roots, others already embrace key moral changes. This article is about Muslim pseudo-liberalism.

There are two categories of altered Islam. First comprise those like Ahmadiyyas, Nation-of-Islam who believe in a prophet after the Prophet Muhammad (peace), thus theologically differing from proper Islam. Second are those whose differences are motivated by their desire to balance mainstream culture and Islam.

Why is this a helpful discussion? For Western Muslims whose identity is evolving under diverse influences, holding on to the basics is a challenge. For non-Muslims interested in exploring Islam, they have to confront misrepresentation from both the media and fringe groups unrepresentative of the majority. To preserve the Muslim identity, recognizing the right folks as Muslims becomes necessary.

What gives rise to this thinking? As religious traditions evolve over time, communities gradually abandon impractical ideas such as excessive rituals, etc. Also, when people gradually shift to liberal choices, spiritual leaders become insecure and take radical approaches to end these lifestyles (abortion, pre-marital sex, etc.) When a mature approach to change isn’t reflected, others simply switch to accommodating these practices, even if they are against their scriptures.

What does pseudo-liberalism in/out of Islam look like? Cultural differences between Islam and the rest – matters of sexuality, dress-codes, gender interactions – lead Muslims to choose one or the other. While one Muslim may not wear the Hijab, yet consider it mandatory, the pseudo-liberal may not consider it required at all. While Islam relies on the Prophetic statements (hadith), this group rejects them as being outdated. While Irshad Manji may hold a favorable view of homosexuality, Reza Aslan may claim that Jesus (pbuh) was crucified and Zuhdi Jasser may present Islam to be apolitical. These thinkers claim to represent Muslims while most deny these views.

There are at least three reasons why this orientation to Islam exists. One is the desire to conform to the majority. However, this alone doesn’t explain this phenomenon since communities like the Amish hold on to their roots despite cultural differences. Two is community narcissism. Many Muslim immigrant parents suppress individuality and choice for their children using Islam’s name. Many converts feel judgement in Mosques for their own cultural values. Three is the misrepresentation of religion by many Muslims. I once met a convert woman who rejects the hadith because she was told, she was ‘unclean’ while menstruating and cannot pray. Prayer during menstruation is forbidden for women just as it is for men after sexual intercourse, whereas its interpretation of her being ‘unclean’ is unfounded. The lack of subtlety in communication by community members pushes some to devise their own interpretation of Islam.

Why is the pseudo-liberal approach inaccurate? – Because it goes against Islamic rulings. The Quran presents Islam as a universal message (21:107) and as eternal (5:3). Islam also warns against selective following (2:208), “..enter into Islam completely”. Secondly, pseudo-liberals care less for the hierarchy of Islamic scholarship and make jurisprudential conclusions, the way a nurse would do brain surgery. Thirdly, their many differing viewpoints have been denied by the consensus of Islamic scholarship.

What should we do? Muslims should focus on building an inclusive culture in their communities. If helpful, those raised in America should slowly take hold of governing Islamic centers from immigrants. Moderate rebels should connect to the larger culture without compromising Islamic values, thus preventing alienation. Muslims can also know that a reactive ideology will fall off its own weight and that Islam is preserved by God (15:9).

Non-Muslims should be willing to explore Islam as is practiced by the majority. Muslims would prefer true acceptance of who they are and not who others want them to be. Finally, we should recognize the right to free speech for all including those we may criticize and allow for lively discourse. Yasir Ahmed Oxford